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THE Whole Armour of GOD.
THE whole Armour of GOD.
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THE FIRST TREATISE. Of Arming a Christian Souldier. THE FIRST PART. The Fountaine of Christian Courage.
THE FIRST TREATISE. Of Arming a Christian Soldier. THE FIRST PART. The Fountain of Christian Courage.
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Ephes. 6. 10. Finally my Brethren be strong in the Lord, and in the power of his might.
Ephesians 6. 10. Finally my Brothers be strong in the Lord, and in the power of his might.
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§. 1. The Summe and seuerall Heads.
§. 1. The Sum and several Heads.
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SAint PAVL hauing deliuered such doctrines of faith, and precepts of maners (both generall concerning all Christians,
SAint PAUL having Delivered such doctrines of faith, and Precepts of manners (both general Concerning all Christians,
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and particular concerning the distinct degrees of seuerall persons in a family) as hee thought most meete, in the closing vp of his Epistle, giueth a worthy direction for the better performing of them all;
and particular Concerning the distinct Degrees of several Persons in a family) as he Thought most meet, in the closing up of his Epistle, gives a worthy direction for the better performing of them all;
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which is, to bee couragious and well furnished against all those difficulties and dangers, wherewith they are like to meete in their Christian course.
which is, to be courageous and well furnished against all those difficulties and dangers, wherewith they Are like to meet in their Christian course.
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Wel knew the Apostle that the best Christians while here they liue in this world, are both prone to faint by reason of their own weaknesse,
Well knew the Apostle that the best Christians while Here they live in this world, Are both prove to faint by reason of their own weakness,
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and also in hazard to be foiled by reason of their enemies power; therefore he taketh vpon him the person of a wise, vigilant, and valiant Captaine;
and also in hazard to be foiled by reason of their enemies power; Therefore he Takes upon him the person of a wise, vigilant, and valiant Captain;
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and in souldier-like termes animateth the Lords Souldiers, that they neither faint in themselues, nor be daunted with their enemies.
and in soldierlike terms animateth the lords Soldiers, that they neither faint in themselves, nor be daunted with their enemies.
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This Direction is continued from verse 10. to 21. The parts of it are two: 1. That wee bee couragious, verse 10. 2. That we be well prepared: v. 11. &c. In the former note 1. The manner 2. The matter of the Apostles exhortation.
This Direction is continued from verse 10. to 21. The parts of it Are two: 1. That we be courageous, verse 10. 2. That we be well prepared: v. 11. etc. In the former note 1. The manner 2. The matter of the Apostles exhortation.
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The manner is in these words, Finally my brethren. The matter in these, Be strong in the Lord, &c. In the latter note 1. The Meanes, how 2. The Motiue, why wee must be well prepared.
The manner is in these words, Finally my brothers. The matter in these, Be strong in the Lord, etc. In the latter note 1. The Means, how 2. The Motive, why we must be well prepared.
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The meanes is to bee well armed, which point is first in generall laid downe: and then in particular exemplified.
The means is to be well armed, which point is First in general laid down: and then in particular exemplified.
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The generall is once declared, vers. 11. and againe, (because of the necessitie thereof) repeated vers. 13. and in both places amplified by the end.
The general is once declared, vers. 11. and again, (Because of the necessity thereof) repeated vers. 13. and in both places amplified by the end.
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In the particular exemplification there are sixe spirituall graces, fitly resembled to sixe pecces of Armour. In the particular exemplification there Are sixe spiritual graces, fitly resembled to sixe Pieces of Armour.
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Now because of our selues we are as children, and no better able to weild this Armour of God, then Dauid the armor of Saul, the Apostle addeth that heauenly exercise of prayer, teaching them how to pray for themselues and others:
Now Because of our selves we Are as children, and no better able to wield this Armour of God, then David the armour of Saul, the Apostle adds that heavenly exercise of prayer, teaching them how to pray for themselves and Others:
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especially for him who was one of their chiefe guides.
especially for him who was one of their chief guides.
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The Motiue is taken from the danger, in which wee are by reason of our spirituall enemies, whom he describeth vers. 12. Euery word almost in this Direction is of weight,
The Motive is taken from the danger, in which we Are by reason of our spiritual enemies, whom he Describeth vers. 12. Every word almost in this Direction is of weight,
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and worthy to be searched into. §. 2. The necessitie of the point. THe first point in order is the Manner of the Apostles exhortation,
and worthy to be searched into. §. 2. The necessity of the point. THe First point in order is the Manner of the Apostles exhortation,
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Which setteth forth, 1. The necessitie of the thing vrged, Finally. 2. The affection of him that vrgeth it, my Brethren.
Which sets forth, 1. The necessity of the thing urged, Finally. 2. The affection of him that urges it, my Brothers.
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The original world translated finally, signifieth, a remainder, and implieth that yet remained one necessity point to be deliuered before he made an end, as if with more copie of words he had thus said; The original world translated finally, signifies, a remainder, and Implies that yet remained one necessity point to be Delivered before he made an end, as if with more copy of words he had thus said;
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Though I haue sufficiently instructed you in doctrines of faith, and precepts of manners, yet there is one needfull point behinde, which being deliuered, I may conclude all:
Though I have sufficiently instructed you in doctrines of faith, and Precepts of manners, yet there is one needful point behind, which being Delivered, I may conclude all:
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there is yet (I say) a remainder, and the only remainder of all, by which yee may make good vse of all that hath beene hitherto deliuered, without which, all will bee in vaine.
there is yet (I say) a remainder, and the only remainder of all, by which ye may make good use of all that hath been hitherto Delivered, without which, all will be in vain.
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Is this Direction so needful a point? a point which may not be omitted? a point worthy of the last place,
Is this Direction so needful a point? a point which may not be omitted? a point worthy of the last place,
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as most of all to be remembred? then ought we to giue the more earnest heed thereunto,
as most of all to be remembered? then ought we to give the more earnest heed thereunto,
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lest at any time we should let it slip. In hearing we must well heede it:lest At any time we should let it slip. In hearing we must well heed it:
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after we haue heard it, wee must well keepe it, and not let it slip like water put into a colinder or riuen dish. §. 3. The Apostles affection.
After we have herd it, we must well keep it, and not let it slip like water put into a colinder or riven dish. §. 3. The Apostles affection.
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TO vrge this point yet somewhat the more forcibly, the Apostle in the next place manifesteth his affection in these words, My brethren, which declare both the humilitie of his minde,
TO urge this point yet somewhat the more forcibly, the Apostle in the next place manifesteth his affection in these words, My brothers, which declare both the humility of his mind,
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and the gentlenesse of his spirit. Brother is a word of equalitie:
and the gentleness of his Spirit. Brother is a word of equality:
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in calling them Brethren, he maketh himselfe equall vnto them, though he himselfe were one of the principall members of Christs body, one of the eyes thereof, a Minister of the Word, in calling them Brothers, he makes himself equal unto them, though he himself were one of the principal members of Christ body, one of the eyes thereof, a Minister of the Word,
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an extraordinarie Minister, an Apostle, a spirituall Father of many soules, a planter of many famous Churches,
an extraordinary Minister, an Apostle, a spiritual Father of many Souls, a planter of many famous Churches,
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yea the planter of this Church at Ephesus: and though many of them to whom he wrote, were poore meane men, handicrafts men, such as laboured with their hands for their liuing:
yea the planter of this Church At Ephesus: and though many of them to whom he wrote, were poor mean men, handicrafts men, such as laboured with their hands for their living:
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and many also seruants, and bond-men;
and many also Servants, and bondmen;
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yet without exception of any, he termeth and counteth them all his brethren, and so maketh himself euall to them of the lower sort. Behold his humilitie:
yet without exception of any, he termeth and counteth them all his brothers, and so makes himself euall to them of the lower sort. Behold his humility:
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For if to affect titles of superioritie, as Rabbi, Doctor, Father, bee a note of arrogancie (as it is, and therefore Christ in that respect taxeth the Scribes and Pharises) then to take and giue titles of equallitie, is a note of humilitie.
For if to affect titles of superiority, as Rabbi, Doctor, Father, be a note of arrogancy (as it is, and Therefore christ in that respect Taxes the Scribes and Pharisees) then to take and give titles of equality, is a note of humility.
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The like notes of humilitie may be oft noted both in other Epistles of this Apostle,
The like notes of humility may be oft noted both in other Epistles of this Apostle,
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and in the Epistles of other Apostles; yea and in all the Prophets also. Well they knew, that notwithstanding there were diuers offices, places, and outward degrees, among Christians:
and in the Epistles of other Apostles; yea and in all the prophets also. Well they knew, that notwithstanding there were diverse Offices, places, and outward Degrees, among Christians:
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yet they all had one Father, and were fellow members of One and the same bodie, and in regard of their spirituall estate all one in Christ Iesus.
yet they all had one Father, and were fellow members of One and the same body, and in regard of their spiritual estate all one in christ Iesus.
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Take my Brethren the Prophets, take the Apostles, yea take Christ himselfe for an example of humilitie.
Take my Brothers the prophets, take the Apostles, yea take christ himself for an Exampl of humility.
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For Christ, though he were Lord of all, yet for as much as he tooke part with vs, For christ, though he were Lord of all, yet for as much as he took part with us,
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and so all were of one, hee was not ashamed to call vs Brethren. and so all were of one, he was not ashamed to call us Brothers.
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Who then can disdaine to call any Saint Brother? This point of humilitie and meekenesse Christ willeth vs after an especiall manner to learne of him.
Who then can disdain to call any Saint Brother? This point of humility and meekness christ wills us After an especial manner to Learn of him.
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It is a grace which will highly grace vs before God and man. It maketh vs amiable in Gods eyes, who Giueth grace to the lowly:
It is a grace which will highly grace us before God and man. It makes us amiable in God's eyes, who Gives grace to the lowly:
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and it maketh our company very acceptable to men.
and it makes our company very acceptable to men.
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An humble minded man who maketh himselfe equall to them of the lower sort, & accounteth all his brethren, will be sociable and willing to conuerse with any for their mutual good.
an humble minded man who makes himself equal to them of the lower sort, & accounteth all his brothers, will be sociable and willing to converse with any for their mutual good.
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But proud and ambitious spirits are full of scorne and disdaine, so as men cannot well endure their company, and God will resist them. Wherefore, to conclude this point, whatsoeuer your parts of nature,
But proud and ambitious spirits Are full of scorn and disdain, so as men cannot well endure their company, and God will resist them. Wherefore, to conclude this point, whatsoever your parts of nature,
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or gifts of Gods Spirit be, whatsoeuer your place or calling bee, whatsoeuer excellencie or eminencie you haue aboue others, remember that all Saints haue one Father, all are of one body, all are one in Christ,
or Gifts of God's Spirit be, whatsoever your place or calling be, whatsoever excellency or eminency you have above Others, Remember that all Saints have one Father, all Are of one body, all Are one in christ,
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therefore all account one another Brethren. Let Magi strates, Ministers, and all of all sorts apply this.
Therefore all account one Another Brothers. Let Magi strates, Ministers, and all of all sorts apply this.
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As for such prophane persons, who deride the Saints for giuing this title Brethren one to another, doe they not thorow those Saints sides strike the Prophets, the Apostles, yea and Christ himselfe?
As for such profane Persons, who deride the Saints for giving this title Brothers one to Another, do they not thorough those Saints sides strike the prophets, the Apostles, yea and christ himself?
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Note further the gentle and milde spirit of the Apostle; Brethren, is a title of kindnesse and loue:
Note further the gentle and mild Spirit of the Apostle; Brothers, is a title of kindness and love:
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My, an attribute which addeth emphasis thereunto.My, an attribute which adds emphasis thereunto.
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In other places he vseth other attributes, which adde greater emphasis, as My beloued brethren, My brethren beloued and longed for.
In other places he uses other attributes, which add greater emphasis, as My Beloved brothers, My brothers Beloved and longed for.
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So like wise other phrases which imply as great meekenesse and gentlenesse, as My little children, My beloued children, &c.
So like wise other phrases which imply as great meekness and gentleness, as My little children, My Beloved children, etc.
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It was not want of authority to command that made him thus gently exhort, but rather an earnest desire that he had to perswade,
It was not want of Authority to command that made him thus gently exhort, but rather an earnest desire that he had to persuade,
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and euen prouoke them to doe that which was their bounden duty and tended to their good.
and even provoke them to do that which was their bounden duty and tended to their good.
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Marke how he dealeth with Philemon, vers 9, 10, 20, by this meekenesse he insinuateth himselfe into them,
Mark how he deals with Philemon, vers 9, 10, 20, by this meekness he insinuates himself into them,
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and sheweth that hee seeketh not himselfe, and his owne good, so much as them and their good.
and shows that he seeks not himself, and his own good, so much as them and their good.
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Learne Ministers, Masters, Parents, and all Christians how to enforce your exhortations and perswasions:
Learn Ministers, Masters, Parents, and all Christians how to enforce your exhortations and persuasions:
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euen with euidences of loue, with all mildnesse and gentlenes. ( The seruants of the Lord must not striue, even with evidences of love, with all mildness and gentleness. (The Servants of the Lord must not strive,
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but bee gentle toward all men. but be gentle towards all men.
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) Thus shall you giue them a pleasant sauour and sweete rellish, yea though the things whereunto yee exhort be vnpleasing to mens naturall taste, and carnall appetite.
) Thus shall you give them a pleasant savour and sweet relish, yea though the things whereunto ye exhort be unpleasing to men's natural taste, and carnal appetite.
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When ful some potions or bitter pills are sweetned with sugar, they will the sooner be swallowed, and better digested: When full Some potions or bitter pills Are sweetened with sugar, they will the sooner be swallowed, and better digested:
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so exhottations seasoned with termes of mildnesse and gentlenesse.
so exhottations seasoned with terms of mildness and gentleness.
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Thus much for the manner of the Apostles direction. §. 4. The need of Christian courage.
Thus much for the manner of the Apostles direction. §. 4. The need of Christian courage.
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THe matter followeth, the first part whereof is in these words, Bee strong in the Lord,
THe matter follows, the First part whereof is in these words, be strong in the Lord,
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and in the power of his might: wherenote, first, what is required, secondly, how that which is required may be performed.and in the power of his might: wherenote, First, what is required, secondly, how that which is required may be performed.
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The thing required is to be strong, the Apostle heere speaketh of an inward spirituall strength, the strength of the inward and new man,
The thing required is to be strong, the Apostle Here speaks of an inward spiritual strength, the strength of the inward and new man,
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and his meaning is that wee should bee valorous and couragious in the performance of those Christian duties which we take in hand.
and his meaning is that we should be valorous and courageous in the performance of those Christian duties which we take in hand.
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Christian valour and spirituall courage is a needfull grace. Christian valour and spiritual courage is a needful grace.
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Note with what varietie of phrase the Apostle doth exhort hereunto, 1. Cor. 16. 13. Stand fast, quit you like men, be strong: Note with what variety of phrase the Apostle does exhort hereunto, 1. Cor. 16. 13. Stand fast, quit you like men, be strong:
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hereunto God perswadeth his seruant Ioshuah, and Dauid, his sonne Salomon. Dauid had in him this holy valour and courage,
hereunto God Persuadeth his servant Joshua, and David, his son Solomon. David had in him this holy valour and courage,
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when hee went against Goliah, and Paul when he was going to Ierusalem. But most valorous and strong did Christ our Captaine shew himself,
when he went against Goliath, and Paul when he was going to Ierusalem. But most valorous and strong did christ our Captain show himself,
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when he was going vp to Ierusalem to suffer, The Euangelist saith, he stedfastly set his face, he setled himselfe fully to go:
when he was going up to Ierusalem to suffer, The Evangelist Says, he steadfastly Set his face, he settled himself Fully to go:
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though it were to drink a most bitter cup, he would not be drawne from it.
though it were to drink a most bitter cup, he would not be drawn from it.
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Because Peter labored to disswade him, he sharpely rebuked him, and called him Satan. The reasons why this spirituall valour is so needfull, are specially two.
Because Peter laboured to dissuade him, he sharply rebuked him, and called him Satan. The Reasons why this spiritual valour is so needful, Are specially two.
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First, because of our owne indisposition, timerousnes, dulnesse, and back wardnesse to all holy and good duties.
First, Because of our own indisposition, timorousness, dulness, and back wardnesse to all holy and good duties.
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What Christian findeth not this by woefull experience in himselfe? when he would pray, heare Gods word, partake of the Sacraments, sanctifie the Sabbath,
What Christian finds not this by woeful experience in himself? when he would pray, hear God's word, partake of the Sacraments, sanctify the Sabbath,
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or performe any other like Christian dutie, there is I know not what fearefulnesse in him, his flesh hangeth backe,
or perform any other like Christian duty, there is I know not what fearfulness in him, his Flesh hangs back,
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as a Beare when he is drawne to the stake. This the holy Apostle found in himselfe:
as a Bear when he is drawn to the stake. This the holy Apostle found in himself:
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so that for the rowsing vp of our own dulnesse we haue need of valour. Secondly, because of those many oppositions which we are like to meet withal.
so that for the rousing up of our own dulness we have need of valour. Secondly, Because of those many oppositions which we Are like to meet withal.
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We heard before how the flesh would hang back, and so labour to hinder vs. The world wil like wise do what it can, either by vaine inticements to seduce vs (as it drew away Demas, ) or else by reproach, trouble,
We herd before how the Flesh would hang back, and so labour to hinder us The world will like wise do what it can, either by vain enticements to seduce us (as it drew away Demas,) or Else by reproach, trouble,
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and persecution, to terrifie vs, (as those who forsooke Paul ) But aboue all the Diuell will be readie to resist vs, (as hee resisted Iehoshuah ) and to hinder vs ( as hee hindred Paul ) yea to buffet vs (as hee buffeted the same Paul. ) To omit other instances, most liuely is this set foorth in our Head and Generall Christ Iesus. So soone as hee was set apart to his publike Ministerie, the Tempter came to him:
and persecution, to terrify us, (as those who forsook Paul) But above all the devil will be ready to resist us, (as he resisted Joshua) and to hinder us (as he hindered Paul) yea to buffet us (as he buffeted the same Paul.) To omit other instances, most lively is this Set forth in our Head and General christ Iesus. So soon as he was Set apart to his public Ministry, the Tempter Come to him:
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after he began to execute it, Satan stirred vp the Rulers, Priests, Scribes, Pharises, and many other to hinder him;
After he began to execute it, Satan stirred up the Rulers, Priests, Scribes, Pharisees, and many other to hinder him;
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yea he mooued Peter to disswade him, and when Christ was about to offer vp himselfe a sacrifice,
yea he moved Peter to dissuade him, and when christ was about to offer up himself a sacrifice,
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then again came the Prince of this world to discourage him. The like oppositions are all Christs members to looke for;
then again Come the Prince of this world to discourage him. The like oppositions Are all Christ members to look for;
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so as there is no hope, no possibilitie of holding out and enduring to the end without this Christian valour and magnanimitie heere spoken of.
so as there is no hope, no possibility of holding out and enduring to the end without this Christian valour and magnanimity Here spoken of.
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Iustly may they be taxed, who either too timerously, or too securely and careiesly enter into a Christian course, and vndertake such Christian duties as are required at their hands.
Justly may they be taxed, who either too timorously, or too securely and careiesly enter into a Christian course, and undertake such Christian duties as Are required At their hands.
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Hence it commeth to passe that many duties are cleane omitted of them, other intermitted and broken off before they are halfe done:
Hence it comes to pass that many duties Are clean omitted of them, other intermitted and broken off before they Are half done:
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and as for those which are done, so vntowardly are they done, that little or no comfort can be found in doing of them.
and as for those which Are done, so untowardly Are they done, that little or no Comfort can be found in doing of them.
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Lamentable experience sheweth how small matters doe discourage many who know the right way, and are oft in conscience moued to walke therein.
Lamentable experience shows how small matters do discourage many who know the right Way, and Are oft in conscience moved to walk therein.
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Such as want this Christian courage, were better not giue vp their names to bee Christs Souldiers,
Such as want this Christian courage, were better not give up their names to be Christ Soldiers,
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or professe that they intend to fight the Lords battailes:
or profess that they intend to fight the lords battles:
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for by their timerousnesse and cowardlinesse they discourage other Souldiers of the Lord, and hearten the enemie.
for by their timerousnesse and cowardliness they discourage other Soldiers of the Lord, and hearten the enemy.
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The Lord would not suffer any that were fearefull and faint hearted to fight his battailes on earth against earthly enemies,
The Lord would not suffer any that were fearful and faint hearted to fight his battles on earth against earthly enemies,
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lest they made others faint like themselues.
lest they made Others faint like themselves.
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Can wee thinke that he will entertaine faint hearted souldiers in his spirituall battailes against spirituall enemies, in which combates his owne honor,
Can we think that he will entertain faint hearted Soldiers in his spiritual battles against spiritual enemies, in which combats his own honour,
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and his childrens saluation are so deepely ingaged?
and his Children's salvation Are so deeply engaged?
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As for the Enemie he is like a Wolfe, if strongly he be resisted, he will flie; if timerously he be yeelded vnto, he will more eagerly pursue and insult.
As for the Enemy he is like a Wolf, if strongly he be resisted, he will fly; if timorously he be yielded unto, he will more eagerly pursue and insult.
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Indeauour we therefore to get vnto our selues an holy courage and spirituall valour, shaking off our naturall fearefulnesse, that in nothing we feare our aduersaries, but (as Christ our General did) endure the crosse,
Endeavour we Therefore to get unto our selves an holy courage and spiritual valour, shaking off our natural fearfulness, that in nothing we Fear our Adversaries, but (as christ our General did) endure the cross,
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and despise the shame.) We that will be Christs souldiers must duely consider the aduice which our Lord giueth, Luke 14 13. which is, to obserue what kinde of enemies,
and despise the shame.) We that will be Christ Soldiers must duly Consider the Advice which our Lord gives, Lycia 14 13. which is, to observe what kind of enemies,
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how many, how mightie, we are to encounter withall.
how many, how mighty, we Are to encounter withal.
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We shal hereafter heare how hard a battaile we are to vndertake, how many, mightie, malicious, subtill our enemies be:
We shall hereafter hear how hard a battle we Are to undertake, how many, mighty, malicious, subtle our enemies be:
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if notwithstanding al this we be minded to fight vnder Christs banner, then be we strong and couragious, bold as Lions; so are the righteous.
if notwithstanding all this we be minded to fight under Christ banner, then be we strong and courageous, bold as Lions; so Are the righteous.
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§. 5. All strength from God.
§. 5. All strength from God.
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BVt alasse, what are we weake flesh and bloud? What strength can there bee in vs to fight against such enemies as will set on vs?
But alas, what Are we weak Flesh and blood? What strength can there be in us to fight against such enemies as will Set on us?
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For remouing this scruple, the Apostle addeth this clause, in the Lord, &c. whereby he sheweth how we come to be strong, not by any strength in our selues,
For removing this scruple, the Apostle adds this clause, in the Lord, etc. whereby he shows how we come to be strong, not by any strength in our selves,
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but by seeking strength in the Lord, casting our selues wholly and onely on him, and on his power.
but by seeking strength in the Lord, casting our selves wholly and only on him, and on his power.
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The strength and valour whereby wee are enabled to fight the Lords battaile, is hid in the Lord,
The strength and valour whereby we Are enabled to fight the lords battle, is hid in the Lord,
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and to be had from him. For all our sufficiencie is of God, without Christ we can doe nothing.
and to be had from him. For all our sufficiency is of God, without christ we can do nothing.
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Hence is it that Dauid saith vnto God, I loue thee dearely, O Lord my strength: Hence is it that David Says unto God, I love thee dearly, Oh Lord my strength:
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The Lord is my rock and fortresse, &c. It is more euident then needs be proued, that this our Apostle was a strong and valiant champion of the Lord;
The Lord is my rock and fortress, etc. It is more evident then needs be proved, that this our Apostle was a strong and valiant champion of the Lord;
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but whence had he this strength? I am able (saith he) to doe all things through the helpe of Christ which strengtheneth mee.
but whence had he this strength? I am able (Says he) to do all things through the help of christ which strengtheneth me.
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That which in particular he saith of himselfe, he also affirmeth of other Saints, who were strengthned with all might through Gods glorious power.
That which in particular he Says of himself, he also Affirmeth of other Saints, who were strengthened with all might through God's glorious power.
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The Lord hath thus reserued all strength in himselfe, and would haue vs strong in him: partly for his owne glorie, and partly for our comfort.
The Lord hath thus reserved all strength in himself, and would have us strong in him: partly for his own glory, and partly for our Comfort.
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For his glory, that in time of need we might flye vnto him, and in all streights cast our selues on him:
For his glory, that in time of need we might fly unto him, and in all straights cast our selves on him:
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and being preserued and deliuered, acknowledge him our Sauiour, and accordingly giue him the whole praise.
and being preserved and Delivered, acknowledge him our Saviour, and accordingly give him the Whole praise.
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For our comfort, that in all distresses wee might bee the more confident. Much more bold may wee bee in the Lord, then in our selues.
For our Comfort, that in all Distresses we might be the more confident. Much more bold may we be in the Lord, then in our selves.
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Gods power being infinite, it is impossible that it should bee mated by any aduerse power, which at the greatest is finite: were our strength in our selues,
God's power being infinite, it is impossible that it should be mated by any adverse power, which At the greatest is finite: were our strength in our selves,
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though for a time it might seeme somewhat sufficient, yet would there be feare of decay:
though for a time it might seem somewhat sufficient, yet would there be Fear of decay:
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but being in God, we rest vpon an omnipotencie, and so haue a farre surer proppe vnto our faith,
but being in God, we rest upon an omnipotency, and so have a Far Surer prop unto our faith,
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as we shall heare in the next Doctrine.
as we shall hear in the next Doctrine.
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Learne wee to renounce all confidence in our selues, and to acknowledge our owne inabilitie and weaknesse.
Learn we to renounce all confidence in our selves, and to acknowledge our own inability and weakness.
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Thus shall wee bee brought to seeke for helpe out of our selues. Thus shall we be brought to seek for help out of our selves.
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They who ouer weene themselues, and conceit that they are sufficiently able to helpe themselues, will bee so farre from seeking strength, that they will foully scorne it,
They who over ween themselves, and conceit that they Are sufficiently able to help themselves, will be so Far from seeking strength, that they will foully scorn it,
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when it is offered vnto them Marke what is said of the wicked man, who is proud in his owne conceit, He contemneth the Lord: as he that is full despiseth an hony combe, so he that is confident in his owne strength, despiseth help from any other.
when it is offered unto them Mark what is said of the wicked man, who is proud in his own conceit, He contemneth the Lord: as he that is full despises an honey comb, so he that is confident in his own strength, despises help from any other.
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Hauing seene our owne weaknesse, and thereupon renounced all confidence in our selues, our care must be to flye to a sure ground, and rest thereon:
Having seen our own weakness, and thereupon renounced all confidence in our selves, our care must be to fly to a sure ground, and rest thereon:
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so shall we be safe and sure, yea so may wee bee quiet and secure. This sure ground, and safe rocke is onely the Lord: strong he is in himselfe,
so shall we be safe and sure, yea so may we be quiet and secure. This sure ground, and safe rock is only the Lord: strong he is in himself,
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and can both strengthen vs, and weaken our enemies.
and can both strengthen us, and weaken our enemies.
cc vmb d vvi pno12, cc vvi po12 n2.
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In this confidence did Dauid come against Goliah, and preuailed Thus may wee be sure of victorie:
In this confidence did David come against Goliath, and prevailed Thus may we be sure of victory:
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Through God we are more then conquerours. Through God we Are more then conquerors.
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But vaine is the confidence of such as trusting to themselues and their owne strength, defie all their enemies.
But vain is the confidence of such as trusting to themselves and their own strength, defy all their enemies.
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Proud crakers they are, whose pride at length shall haue a fall.
Proud crakers they Are, whose pride At length shall have a fallen.
j n2 pns32 vbr, rg-crq n1 p-acp n1 vmb vhi dt n1.
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Such in regard of outward power were Goliah, and Senache•ib. Intollerable is this presumption, euen in outward strength:
Such in regard of outward power were Goliath, and Senache•ib. Intolerable is this presumption, even in outward strength:
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note their end, 1. Sam. 17. 50. & Isa. 37. 36, 37, 38. But more then most intollerable in spirituall strength, whereof we haue not one dramme in our selues,
note their end, 1. Sam. 17. 50. & Isaiah 37. 36, 37, 38. But more then most intolerable in spiritual strength, whereof we have not one dram in our selves,
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but in that respect are as water spilt vpon the ground. Peter was too confident therein:
but in that respect Are as water spilled upon the ground. Peter was too confident therein:
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had hee not seene his presumption after he began to be puffed vp, and speedily humbled himselfe, fearefull had beene the issue thereof:
had he not seen his presumption After he began to be puffed up, and speedily humbled himself, fearful had been the issue thereof:
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for nothing more prouoketh God then spirituall pride, because nothing is more derogatory to his glory.
for nothing more provoketh God then spiritual pride, Because nothing is more derogatory to his glory.
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Vaine also is their confidence who goe from weake to weake, from themselues to other creatures;
Vain also is their confidence who go from weak to weak, from themselves to other creatures;
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like the Israelites, who went to the Egyptians for helpe.
like the Israelites, who went to the egyptians for help.
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Fitly doth the Prophet compare them to a reede, whereupon if one leane, it breaketh and renteth his arme.
Fitly does the Prophet compare them to a reed, whereupon if one lean, it breaks and renteth his arm.
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Such are the si•ly Papists, among whom some thinke to bee strong in Pope Gregorie, Pope Boniface, Pope Alexander, and such others, whom without breach of charitie wee may thinke to bee very feenes in hell:
Such Are the si•ly Papists, among whom Some think to be strong in Pope Gregory, Pope Boniface, Pope Alexander, and such Others, whom without breach of charity we may think to be very feenes in hell:
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other in Saint George, Saint Christopher, and such other who neuer were: the Histories of them are meere fictions:
other in Saint George, Saint Christopher, and such other who never were: the Histories of them Are mere fictions:
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other (who thinke they haue a far surer ground of confidence) in Saint Peter and Saint Paul, and such like holy and worthy Saints:
other (who think they have a Far Surer ground of confidence) in Saint Peter and Saint Paul, and such like holy and worthy Saints:
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but the best Saints that euer were, had no strength to helpe others; they only had a sufficiencie for themselues.
but the best Saints that ever were, had no strength to help Others; they only had a sufficiency for themselves.
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Thus it commeth to passe, that in their greatest need, when they seeke and looke for best help, they are all like those who came to the wels and found no water:
Thus it comes to pass, that in their greatest need, when they seek and look for best help, they Are all like those who Come to the wells and found no water:
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they returned with their vessels emptie: they were ashamed, and confounded, and couered their heads. §. 6. Gods power most mightie.they returned with their vessels empty: they were ashamed, and confounded, and covered their Heads. §. 6. God's power most mighty.
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THat wee may bee the rather mooued to renounce all vaine confidence in our selues or other creatures,
THat we may be the rather moved to renounce all vain confidence in our selves or other creatures,
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and be bold, valiant, and strong in the Lord, casting our whole confidence in him alone, the Apostle addeth these next words ( in the power of his might ) which are a very forceable amplificatiō of this former point.
and be bold, valiant, and strong in the Lord, casting our Whole confidence in him alone, the Apostle adds these next words (in the power of his might) which Are a very forceable amplification of this former point.
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Some distinguish these two words, power and might, as the cause and effect, attributing might to God,
some distinguish these two words, power and might, as the cause and Effect, attributing might to God,
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and power to the Saints, & so make Gods might the cause of their power, as if hee had said, bee strong in that power which yee receiue from the might of God.
and power to the Saints, & so make God's might the cause of their power, as if he had said, be strong in that power which ye receive from the might of God.
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But I take this distinction heere to bee, First too curious, and without good ground.
But I take this distinction Here to be, First too curious, and without good ground.
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Secondly, impertinent, because that which the Apostle aimeth at, is to raise vp our faith to God,
Secondly, impertinent, Because that which the Apostle aimeth At, is to raise up our faith to God,
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and to settle it firme in him, and therefore he setteth foorth the power of God,
and to settle it firm in him, and Therefore he sets forth the power of God,
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as it is in God himselfe.
as it is in God himself.
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Thirdly, not agreeable to the phrase, which is the same in this clause as in the former, in the Lord, & in the power, &c. which implieth that the power heere spoken of, is a power in the Lord,
Thirdly, not agreeable to the phrase, which is the same in this clause as in the former, in the Lord, & in the power, etc. which Implies that the power Here spoken of, is a power in the Lord,
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and that as the Lord himselfe is without vs, and aboue vs, so is this power. The phrase therfore which the Apostle heere vseth, I take to be an Hebraisme, which some for perspicuitie sake translate thus, in his mightie power, and not vnfitly.
and that as the Lord himself is without us, and above us, so is this power. The phrase Therefore which the Apostle Here uses, I take to be an Hebraism, which Some for perspicuity sake translate thus, in his mighty power, and not unfitly.
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This very phrase is vsed before, and by most translated his mightie power: this Hebraisme power of might, addeth great emphasis,
This very phrase is used before, and by most translated his mighty power: this Hebraism power of might, adds great emphasis,
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and implieth, that might by an excellencie and propriety belongeth to Gods power onely; and that all other power in comparison of it, is meere weaknesse.
and Implies, that might by an excellency and propriety belongeth to God's power only; and that all other power in comparison of it, is mere weakness.
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The point hence to be noted is this, that
The point hence to be noted is this, that
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The power of God whereunto wee are to trust, is a most mighty and strong power, a power able to protect vs against the might of al aduerse power whatsoeuer. The power of God whereunto we Are to trust, is a most mighty and strong power, a power able to Pact us against the might of all adverse power whatsoever.
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In this respect the Apostle calleth Gods power, an exceeding greatnesse of power.
In this respect the Apostle calls God's power, an exceeding greatness of power.
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Hee searcheth after rare and high phrases to set foorth this power of God, because of the infinite greatnesse thereof, which cannot by ordinary and vsuall phrases be expressed.
He Searches After rare and high phrases to Set forth this power of God, Because of the infinite greatness thereof, which cannot by ordinary and usual phrases be expressed.
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According to Gods greatnesse is his power, infinite, incomprehensible, inutterable, vnconceiueable: as a mighty winde which driueth all before it:
According to God's greatness is his power, infinite, incomprehensible, inutterable, unconceivable: as a mighty wind which Driveth all before it:
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as a swift and strong streame against which none can swimme: as a burning flaming fire which consumeth and deuoureth all; so is Gods power.
as a swift and strong stream against which none can swim: as a burning flaming fire which consumeth and devoureth all; so is God's power.
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Whatsoeuer standeth before it, and is opposed against it, is but as chaffe before a strong winde,
Whatsoever Stands before it, and is opposed against it, is but as chaff before a strong wind,
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or bulrushes before a swift current, or stubble before a flaming fire;
or Bulrushes before a swift current, or stubble before a flaming fire;
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for all aduerse power, though to our weaknesse it seeme neuer so mightie, yet can it be but finite, being the power of creatures,
for all adverse power, though to our weakness it seem never so mighty, yet can it be but finite, being the power of creatures,
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and so a limited power, yea, a dependant power, subordinate to this power of might, of his might, who is Almightie,
and so a limited power, yea, a dependant power, subordinate to this power of might, of his might, who is Almighty,
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and so no proportion betwixt them.
and so no proportion betwixt them.
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A strong prop is this vnto our faith, and a good motiue to make vs perfectly trust vnto the power of God without wauering or doubting, notwithstanding our owne weaknes, or our aduersaries power:
A strong prop is this unto our faith, and a good motive to make us perfectly trust unto the power of God without wavering or doubting, notwithstanding our own weakness, or our Adversaries power:
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though there bee no strength in vs, yet is there power in God:
though there be no strength in us, yet is there power in God:
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though wee bee on euery side enuironed with strong and fierce enemies, our flesh and the violent lusts thereof,
though we be on every side environed with strong and fierce enemies, our Flesh and the violent Lustiest thereof,
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as headstrong rebels and traytors within vs; the furious world, with the potent and raging persecutors thereof, on one side;
as headstrong rebels and Traitors within us; the furious world, with the potent and raging persecutors thereof, on one side;
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that fierce Lion and cruell Dragon the Diuell, with all his hellish hoast, on the otherside;
that fierce lion and cruel Dragon the devil, with all his hellish host, on the otherside;
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yea all these banding their forces together continually in armes against vs, yet is there in God a power of might, in comparison whereof all the power of all our aduersaries is but weaknesse.
yea all these banding their forces together continually in arms against us, yet is there in God a power of might, in comparison whereof all the power of all our Adversaries is but weakness.
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When we know not what to doe, then may wee, then must wee with faithfull Iehosaphat turne our eyes to God, and to the power of his might.
When we know not what to do, then may we, then must we with faithful Jehoshaphat turn our eyes to God, and to the power of his might.
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When we see potent enemies against vs, and no outward meanes to defend vs against them, we are ready to crie, Alas how shall we do? and with the Israelites to doubt of the power of God,
When we see potent enemies against us, and no outward means to defend us against them, we Are ready to cry, Alas how shall we do? and with the Israelites to doubt of the power of God,
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and say, Can God helpe in such straits? can hee support such weaklings as we are? can he subdue such and such enemies as assault vs? Against such doubts we are to meditate of this mightie power of God. Gods power being a power of might, he needeth nothing to helpe him.
and say, Can God help in such straits? can he support such Weaklings as we Are? can he subdue such and such enemies as assault us? Against such doubts we Are to meditate of this mighty power of God. God's power being a power of might, he needs nothing to help him.
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The weaker we are, the more is his power manifested:
The Weaker we Are, the more is his power manifested:
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for it is made perfect in weakenesse: neither can Gods power be weakned or hindred by any aduerse power.
for it is made perfect in weakness: neither can God's power be weakened or hindered by any adverse power.
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Many and mighty enemies are to him a few and weake ones: Many and mighty enemies Are to him a few and weak ones:
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so that the more mightie his enemies be, the more honor redoundeth to him in subduing them. so that the more mighty his enemies be, the more honour redoundeth to him in subduing them.
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Wherefore for strengthning our faith, that we may be strong in the Lord, pray wee that God would open our eyes, that we may see what is the exceeding greatnes of his power to vs-ward who beleeue:
Wherefore for strengthening our faith, that we may be strong in the Lord, pray we that God would open our eyes, that we may see what is the exceeding greatness of his power to usward who believe:
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so shal we neither feare because of our enemies power, nor faint because of our owne weaknesse,
so shall we neither Fear Because of our enemies power, nor faint Because of our own weakness,
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but stand still and behold the saluation of God.
but stand still and behold the salvation of God.
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It is no matter of presumption to be sure of victory, being strong in this mightie power.
It is no matter of presumption to be sure of victory, being strong in this mighty power.
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Indeed, if the ground of our assurance rested in, and on our selues, it might iustly be counted presumption; Indeed, if the ground of our assurance rested in, and on our selves, it might justly be counted presumption;
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but the Lord, and the power of his might being the ground thereof, they either know not what is the might of his power,
but the Lord, and the power of his might being the ground thereof, they either know not what is the might of his power,
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or else too too lightly esteeme it, who account assured confidence thereon, presumption.
or Else too too lightly esteem it, who account assured confidence thereon, presumption.
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No doubt but many so deemed of Dauids cōfidence, when he vndertooke the combate with Goliah: yea it is manifest that his eldest brother Eliah, and also Saul so iudged:
No doubt but many so deemed of David confidence, when he undertook the combat with Goliath: yea it is manifest that his eldest brother Elijah, and also Saul so judged:
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but Dauids eye was lifted vp to God, hee was strong in the power of Gods might, which made him so bold and confident.
but David eye was lifted up to God, he was strong in the power of God's might, which made him so bold and confident.
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Thus wee with like confidence and assurance may trust vnto the same mighty power, though all the world count vs presumptuous for it.
Thus we with like confidence and assurance may trust unto the same mighty power, though all the world count us presumptuous for it.
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The truth is that our aduersaries might well obiect this against vs, if our confidence were in our owne power, or rather weaknesse:
The truth is that our Adversaries might well Object this against us, if our confidence were in our own power, or rather weakness:
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but being in the power of Gods might, vniustly they slander vs, and most iniuriously impeach Gods mightie power.
but being in the power of God's might, unjustly they slander us, and most injuriously impeach God's mighty power.
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§. 7. The benefit of confidence in God.
§. 7. The benefit of confidence in God.
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TO conclude this first general point of Christian courage and confidence in the Lord, and in the power of his might, great is the benefit thereof,
TO conclude this First general point of Christian courage and confidence in the Lord, and in the power of his might, great is the benefit thereof,
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and that in three respects especially;
and that in three respects especially;
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1. It will remooue causelesse feare, as in Nehemiah. Salomon saith, that a slothfull timerous man is loath to step out of doores, fearing that there is a Lion without,
1. It will remove causeless Fear, as in Nehemiah. Solomon Says, that a slothful timorous man is loath to step out of doors, fearing that there is a lion without,
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when he hath no cause so to feare: and that The wicked flie when none pursue.
when he hath no cause so to Fear: and that The wicked fly when none pursue.
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But he that is strong in the Lord, and in the power of his might, will make the vttermost triall.
But he that is strong in the Lord, and in the power of his might, will make the uttermost trial.
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2. It will make bold in apparent danger. Instance the example of Dauid. In this respect are the righteous resembled to a Lion.
2. It will make bold in apparent danger. Instance the Exampl of David. In this respect Are the righteous resembled to a lion.
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3. It will recouer a mans spirit, though hee should by any occasion be wounded, strucken downe and foiled,
3. It will recover a men Spirit, though he should by any occasion be wounded, strucken down and foiled,
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so as at first hee preuaile not, yet it will make him rise vp againe and renew the battaile, like to the Israelites:
so as At First he prevail not, yet it will make him rise up again and renew the battle, like to the Israelites:
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Thus at length shall we come to be Conquerours. THE SECOND PART. The meanes of standing sure.
Thus At length shall we come to be Conquerors. THE SECOND PART. The means of standing sure.
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Ephes. 6. 11. Put on the whole armour of God, that yee may be able to stand against all the wiles of the Diuell.
Ephesians 6. 11. Put on the Whole armour of God, that ye may be able to stand against all the wiles of the devil.
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§. 1. The heads of those meanes.
§. 1. The Heads of those means.
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THE second part of the Apostles Direction now followeth, which declareth how wee may be well prepared against all danger.
THE second part of the Apostles Direction now follows, which Declareth how we may be well prepared against all danger.
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Wherin first we are to consider the means whereby we may be prepared.
Wherein First we Are to Consider the means whereby we may be prepared.
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In the setting downe whereof, the Apostle declareth 1. What the meanes be. 2. How to be vsed.
In the setting down whereof, the Apostle Declareth 1. What the means be. 2. How to be used.
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The means are expressed vnder this metaphor, Armor.
The means Are expressed under this metaphor, Armour.
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And further described, 1. By the kind thereof, Armour of God. 2. By the sufficiencie of it, whole armour. §. 2. Christians are Souldiers.
And further described, 1. By the kind thereof, Armour of God. 2. By the sufficiency of it, Whole armour. §. 2. Christians Are Soldiers.
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FOr the metaphor, it is taken from Souldiers, who in time of warre, when they enter the field against their enemies, are subiect to much danger and many annoyances of swords, speares, darts, arrowes, bullets,
FOr the metaphor, it is taken from Soldiers, who in time of war, when they enter the field against their enemies, Are Subject to much danger and many annoyances of swords, spears, darts, arrows, bullets,
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and such like weapons of their enemies, and therefore for their better safegard vse to be well prouided & fenced with good armour.
and such like weapons of their enemies, and Therefore for their better safeguard use to be well provided & fenced with good armour.
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In that the Apostle exhorteth Christians to put on armour, he giueth vs to vnderstand, that,
In that the Apostle exhorteth Christians to put on armour, he gives us to understand, that,
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A Christians course of life is a warfare: for armour, especially the vse of armour, is a token of warre: A Christians course of life is a warfare: for armour, especially the use of armour, is a token of war:
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armour is not giuen to a man to sit with it at a fire, or to lye lazing on a bed,
armour is not given to a man to fit with it At a fire, or to lie lazing on a Bed,
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or wantonly to dance vp and downe, or follow pastimes and pleasures in it, but to fight: to this purpose many like metaphors are vsed.
or wantonly to dance up and down, or follow pastimes and pleasures in it, but to fight: to this purpose many like metaphors Are used.
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Christians themselues are called Souldiers; their course of life a fight; they which oppose against them enemies; the temptations wherwith they are annoyed assaults; in a word, this is a difference betwixt the Church in Heauen and in earth, that this is militant, that triumphant.
Christians themselves Are called Soldiers; their course of life a fight; they which oppose against them enemies; the temptations wherewith they Are annoyed assaults; in a word, this is a difference betwixt the Church in Heaven and in earth, that this is militant, that triumphant.
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Thus hath God in wisedome disposed our estate on earth for weightie reasons. 1. The more to manifest his pittie, power, prouidence and truth in keeping promise:
Thus hath God in Wisdom disposed our estate on earth for weighty Reasons. 1. The more to manifest his pity, power, providence and truth in keeping promise:
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the straits whereunto in this world we are brought, the promises which God hath made to deliuer vs,
the straits whereunto in this world we Are brought, the promises which God hath made to deliver us,
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and the many deliuerances which we haue, shew that God pittieth vs in our distresses, that he is prouident and carefull for our good,
and the many Deliverances which we have, show that God Pitieth us in our Distresses, that he is provident and careful for our good,
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and wise in disposing euill to good, that hee is able to deliuer vs, and faithfull in doing it.
and wise in disposing evil to good, that he is able to deliver us, and faithful in doing it.
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For this cause did God suffer the Israelites to goe into Egypt, to be there kept in hard bondage, to be brought into many dangers,
For this cause did God suffer the Israelites to go into Egypt, to be there kept in hard bondage, to be brought into many dangers,
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and set vpon by many enemies. 2. To make proofe of the gifts hee bestoweth on his children.
and Set upon by many enemies. 2. To make proof of the Gifts he bestoweth on his children.
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A souldiers valour is not knowne but in warre:
A Soldiers valour is not known but in war:
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in time of peace what difference is seene betwixt a valourous man, and timerous coward? by that sore combate wherunto Iob was brought, were the graces which God had bestowed on him euidently made knowne.
in time of peace what difference is seen betwixt a valorous man, and timorous coward? by that soar combat whereunto Job was brought, were the graces which God had bestowed on him evidently made known.
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3. To weine them the better from this world:
3. To weine them the better from this world:
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for so long as all things are quiet in the world, without troubles, oppositions, and assaults, we are exceedingly prone to delight in it,
for so long as all things Are quiet in the world, without Troubles, oppositions, and assaults, we Are exceedingly prove to delight in it,
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and to say, It is good to bee heere.
and to say, It is good to be Here.
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Much prosperity maketh many to be like that foole that bid his soule liue at ease, &c. 4. To make Heauen the more longed for while wee are on earth, and the more acceptable when we come to possesse it.
Much Prosperity makes many to be like that fool that bid his soul live At ease, etc. 4. To make Heaven the more longed for while we Are on earth, and the more acceptable when we come to possess it.
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How earnestly doth the souldier in tedious and dangerous combates desire victorie? How welcome is triumph after warre? As a safe hauen to Marriners tossed vp and downe in troublesome seas, is most welcome;
How earnestly does the soldier in tedious and dangerous combats desire victory? How welcome is triumph After war? As a safe Haven to Mariners tossed up and down in troublesome Seas, is most welcome;
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so Heauen to Christians, whose life in this world is a warfare, a sea-fare.
so Heaven to Christians, whose life in this world is a warfare, a Seafare.
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Is our Christian estate a souldier-like estate, a warfare? accordingly let vs carry our selues;
Is our Christian estate a soldierlike estate, a warfare? accordingly let us carry our selves;
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a little sleepe, a little food is enough for a souldier, hee lyeth not on beds of downe, he pampereth not his body with delicate cheare:
a little sleep, a little food is enough for a soldier, he lies not on Beds of down, he pampereth not his body with delicate cheer:
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but he watcheth much, hee fareth hard, and lyeth hard.
but he watches much, he fareth hard, and lies hard.
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Thus Christians may not suffer themselues to be ouertaken with the vaine delights and pleasures of this world.
Thus Christians may not suffer themselves to be overtaken with the vain delights and pleasures of this world.
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Note what the Apostle saith of a Christian souldier, No man that warreth intangleth himselfe with the affaires of this life, that hee may please him who hath chosen him to be a souldier.
Note what the Apostle Says of a Christian soldier, No man that Warreth intangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier.
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Who hauing this armour thinke to take their ease, follow their pleasures, embrace the world, they peruert the maine end of it:
Who having this armour think to take their ease, follow their pleasures, embrace the world, they pervert the main end of it:
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for it is giuen to stand, and to resist; which if they doe not, vnworthy they are of armour, and shall be cashired.
for it is given to stand, and to resist; which if they do not, unworthy they Are of armour, and shall be Cashiered.
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Ease and rest is not heere to be looked for, but rather temptations and assaults which wee must watch against,
Ease and rest is not Here to be looked for, but rather temptations and assaults which we must watch against,
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and when one conflict is past, looke for another, and resist all as they come:
and when one conflict is past, look for Another, and resist all as they come:
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of all things wee must take heed of security, and prouide that at any time wee be not vnfurnished:
of all things we must take heed of security, and provide that At any time we be not unfurnished:
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reade the historie of the people of Laish, and make a spirituall application thereof. Thus much for the Metaphor.
read the history of the people of Laish, and make a spiritual application thereof. Thus much for the Metaphor.
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§. 3. The vse of spirituall graces. COnsider we now what is meant thereby.
§. 3. The use of spiritual graces. Consider we now what is meant thereby.
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It is euident by the Apostles exemplification hereof, that such spirituall sanctifying graces, as God indueth his Saints withall, are the armour heere meant.
It is evident by the Apostles exemplification hereof, that such spiritual sanctifying graces, as God endueth his Saints withal, Are the armour Here meant.
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In that these are compared to armour, obserue that The graces of Gods Spirit are for safegard and defence.
In that these Are compared to armour, observe that The graces of God's Spirit Are for safeguard and defence.
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This is the maine and principall end of armour, as the Apostle himselfe in this, and in the 13. verse, plainely sheweth: This is the main and principal end of armour, as the Apostle himself in this, and in the 13. verse, plainly shows:
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for in both places expresly hee saith, that wee must put on and take to vs the whole armour of God for this very end, to stand against, and to resist our enemies.
for in both places expressly he Says, that we must put on and take to us the Whole armour of God for this very end, to stand against, and to resist our enemies.
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Thus is righteousnesse as a brest-plate, hope as an helmet, faith as a shield, al for defence,
Thus is righteousness as a breastplate, hope as an helmet, faith as a shield, all for defence,
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as we shal after more distinctly shew:
as we shall After more distinctly show:
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in the meane while let this general obseruation be noted, both of such as yet haue none of those graces,
in the mean while let this general observation be noted, both of such as yet have none of those graces,
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and also of such as haue them, or at least thinke they haue them.
and also of such as have them, or At least think they have them.
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For the first sort, with what care and diligence are they to desire and seeke after them, being so needfull and necessary? what rest can they giue vnto their soules, till they haue obtained them? would we not count him a madde man,
For the First sort, with what care and diligence Are they to desire and seek After them, being so needful and necessary? what rest can they give unto their Souls, till they have obtained them? would we not count him a mad man,
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or at least weary of his life, who should rush naked without any armor into the field among his deadly enemies? what then may we iudge of those that liue in this world, among the mortall enemies of their soules, vtterly destitute of all sauing graces? how many thousands thus liue,
or At least weary of his life, who should rush naked without any armour into the field among his deadly enemies? what then may we judge of those that live in this world, among the Mortal enemies of their Souls, utterly destitute of all Saving graces? how many thousands thus live,
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as it were, weary of their soules, and iudge themselues vnworthy of eternall life?
as it were, weary of their Souls, and judge themselves unworthy of Eternal life?
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For the other sort which haue these grace, they are to vse them for their defence,
For the other sort which have these grace, they Are to use them for their defence,
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as armour is vsed, and not for ostentation.
as armour is used, and not for ostentation.
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Armour is not giuen to iet vp and downe in it, and be proud of it, as many are of apparell. Armour is not given to jet up and down in it, and be proud of it, as many Are of apparel.
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Let those who haue no better gifts then such as are called parts of nature, as wit, strength, bewtie,
Let those who have no better Gifts then such as Are called parts of nature, as wit, strength, beauty,
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and the like, boast in them, if they list: these are like light, sleight, gay stuffes, which make children and fooles bragge.
and the like, boast in them, if they list: these Are like Light, sleight, gay stuffs, which make children and Fools brag.
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Gods graces are of a more sound and solide substance, and therefore to be vsed accordingly,
God's graces Are of a more found and solid substance, and Therefore to be used accordingly,
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and not made a matter of shew & ostentation.
and not made a matter of show & ostentation.
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Let this be noted of such as are ouer conceited, and so proud of their knowledge, faith, patience, & other graces. §. 4. Christians armour spirituall.
Let this be noted of such as Are over conceited, and so proud of their knowledge, faith, patience, & other graces. §. 4. Christians armour spiritual.
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THus hauing handled the Metaphor, and the meaning thereof, come wee to the amplification. The first point whereof is the kinde of armour heere set forth.
THus having handled the Metaphor, and the meaning thereof, come we to the amplification. The First point whereof is the kind of armour Here Set forth.
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It is called armour of God, and that in foure especiall:
It is called armour of God, and that in foure especial:
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respects, 1. It is made of God, euen in heauen. 2. It is prescribed of God,
respects, 1. It is made of God, even in heaven. 2. It is prescribed of God,
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euen in his Word. 3. It is giuen of God, euen by his Spirit. 4. It is agreeable to God, euen to his will. All these doe shew that,
even in his Word. 3. It is given of God, even by his Spirit. 4. It is agreeable to God, even to his will. All these do show that,
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The armour wherewith Christians are fenced, is diuine, and spirituall. In this respect, saith the Apostle, The weapons of our warfare are not carnall: The armour wherewith Christians Are fenced, is divine, and spiritual. In this respect, Says the Apostle, The weapons of our warfare Are not carnal:
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by denying one contrarie, he affirmeth the other: not carnall, that is, spirituall. The seuerall peeces after mentioned do euidently proue this point.
by denying one contrary, he Affirmeth the other: not carnal, that is, spiritual. The several Pieces After mentioned do evidently prove this point.
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Our enemies are spirituall, and their assaults spirituall:
Our enemies Are spiritual, and their assaults spiritual:
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must not then our armour needs be spirituall? What other armour can stand vs in stead against such enemies, such assaults? as good haue a sheete of paper on our naked brests to keepe off a musket shot,
must not then our armour needs be spiritual? What other armour can stand us in stead against such enemies, such assaults? as good have a sheet of paper on our naked breasts to keep off a musket shot,
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as vse any other armour then spirituall, against the spirituall assaults of spirituall enemies. Hereby is discouered the egregious folly of many in fencing themselues against spirituall enemies: as
as use any other armour then spiritual, against the spiritual assaults of spiritual enemies. Hereby is discovered the egregious folly of many in fencing themselves against spiritual enemies: as
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1. Of Coniurers, Sorcerers, and such like, who imagine that the Diuell may be driuen away by charmes,
1. Of Conjurers, Sorcerers, and such like, who imagine that the devil may be driven away by charms,
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and they kept safe from him by spels, circles, &c.
and they kept safe from him by spells, Circles, etc.
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2. Of superstitious Papists, who thinke to driue the Diuell away with Holy-water, Holy-oyle, Crosses, Crucifixes, Agnis Dei, &c.
2. Of superstitious Papists, who think to driven the devil away with Holy water, Holy-oyle, Crosses, Crucifixes, Agnis Dei, etc.
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3. Of sottish worldlings, who seeke to arme themselues against the spirituall assaults of Satan by outward meanes,
3. Of sottish worldlings, who seek to arm themselves against the spiritual assaults of Satan by outward means,
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as against griefe of minde and terrour of conscience, by musicke, company, gaming, &c. the truth is, that by these meanes great aduantage many times is giuen to the Diuell:
as against grief of mind and terror of conscience, by music, company, gaming, etc. the truth is, that by these means great advantage many times is given to the devil:
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for thus hee getteth a surer possession in them ▪
for thus he gets a Surer possession in them ▪
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Not much vnlike to these are they, who think by physicke to purge away trouble of conscience:
Not much unlike to these Are they, who think by physic to purge away trouble of conscience:
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as soone may an Ague bee purged away by drinking cold water. All these are very childish and ridiculous toyes, meere scarcrowes, which the Diuell laugheth at.
as soon may an Ague be purged away by drinking cold water. All these Are very childish and ridiculous toys, mere scarecrows, which the devil Laugheth At.
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For our parts, seeing there is an armour of God, let vs be wise in distinguishing betwixt this and all counterfeit armour:
For our parts, seeing there is an armour of God, let us be wise in distinguishing betwixt this and all counterfeit armour:
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for this end obserue wee diligently Gods word which describeth it, and that so plainly as wee may easily discerne it: for this end observe we diligently God's word which Describeth it, and that so plainly as we may Easily discern it:
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we haue no warrant to vse any other: neither can we safely trust to any other.
we have no warrant to use any other: neither can we safely trust to any other.
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Hauing therefore found which is the armor of God, seek we it from aboue of the Father of lights, from whom it commeth downe, and it shall be giuen. Hauing receiued it, giue we the praise and glorie thereof to him that hath giuen it,
Having Therefore found which is the armour of God, seek we it from above of the Father of lights, from whom it comes down, and it shall be given. Having received it, give we the praise and glory thereof to him that hath given it,
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and vse it according to his will, so may we confidently trust vnto it. §. 5. Christians armour compleate.
and use it according to his will, so may we confidently trust unto it. §. 5. Christians armour complete.
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THe next point is the sufficiencie of this armour, termed whole armour. The Greek word is a compound word,
THe next point is the sufficiency of this armour, termed Whole armour. The Greek word is a compound word,
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and signifieth both all manner of armour that is needfull, and also such compleate armour as couereth all the bodie,
and signifies both all manner of armour that is needful, and also such complete armour as Covereth all the body,
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and leaueth no part naked or vnfenced.
and Leaveth no part naked or unfenced.
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This is thus set downe both to commend vnto vs this armour, and also to instruct vs how to vse it.
This is thus Set down both to commend unto us this armour, and also to instruct us how to use it.
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In the first respect I obserue, that The armour of God is a compleate armour, euery way sufficient:
In the First respect I observe, that The armour of God is a complete armour, every Way sufficient:
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sufficient to defend vs in euery part, and sufficient to keepe off and thrust backe euery assault,
sufficient to defend us in every part, and sufficient to keep off and thrust back every assault,
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and euery dart of our spirituall enemies.
and every dart of our spiritual enemies.
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For the first, if wee well note the particular peeces of this armour hereafter described, we shall finde the Christian souldier armed from top to toe:
For the First, if we well note the particular Pieces of this armour hereafter described, we shall find the Christian soldier armed from top to toe:
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For the last, the Apostle saith of one peece, that by it all the fiery darts of the wicked may be quenched:
For the last, the Apostle Says of one piece, that by it all the fiery darts of the wicked may be quenched:
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if by one peece, much more by euery peece ioyntly together, may all assaults be repelled.
if by one piece, much more by every piece jointly together, may all assaults be repelled.
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Hence it is that the Scripture which prescribeth this armour, is able to make the man of God absolute.
Hence it is that the Scripture which prescribeth this armour, is able to make the man of God absolute.
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This armor being of God, it must needs be compleate, or else question might be made of his power,
This armour being of God, it must needs be complete, or Else question might be made of his power,
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as if he were not able to prouide sufficient armour; or of his prouidence, as if he cared not to haue his souldiers well armed;
as if he were not able to provide sufficient armour; or of his providence, as if he cared not to have his Soldiers well armed;
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or of his goodnesse, as if hee were not moued with the wounds and foyles of his seruants, which for want of good armour they must needs receiue:
or of his Goodness, as if he were not moved with the wounds and foils of his Servants, which for want of good armour they must needs receive:
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but Gods power, prouidence and goodnesse being without all defect, wee may conclude that this armour of God is compleate.
but God's power, providence and Goodness being without all defect, we may conclude that this armour of God is complete.
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Neuer were any of the Saints so sufficiently armed: for the Diuell hath still found some part or other vnfenced, euen in the best; and thereby wounded them.
Never were any of the Saints so sufficiently armed: for the devil hath still found Some part or other unfenced, even in the best; and thereby wounded them.
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Instance, Noah, Lot, Abraham, Dauid, Peter, &c.
Instance, Noah, Lot, Abraham, David, Peter, etc.
n1, np1, n1, np1, np1, np1, av
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Ans. The fault was not in the insufficiencie of their armour, but in the negligent and carelesse vse thereof,Ans. The fault was not in the insufficiency of their armour, but in the negligent and careless use thereof,
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as if a souldier which hath very good armour of proofe, euerie way compleat, should either not at all,
as if a soldier which hath very good armour of proof, every Way complete, should either not At all,
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or very loosely put on his head-peece, or brest-plate, or any other peece:
or very loosely put on his headpiece, or breastplate, or any other piece:
cc av av-j vvn p-acp po31 n1, cc n1, cc d j-jn n1:
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and this is euident, because in such parts where some were wounded, other were well fenced.
and this is evident, Because in such parts where Some were wounded, other were well fenced.
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Noah and some other failed in the vse of their brest-plate of righteousnes: Peter failed in holding out his shield of faith.Noah and Some other failed in the use of their breastplate of righteousness: Peter failed in holding out his shield of faith.
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If the fault were in the armour, either in the weaknesse or want of this or that peece,
If the fault were in the armour, either in the weakness or want of this or that piece,
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then would the Diuell without faile foile euery Christian in one and the same part.
then would the devil without fail foil every Christian in one and the same part.
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This sufficiencie of Gods armour ought to incite vs diligently and carefully to seeke after it.
This sufficiency of God's armour ought to incite us diligently and carefully to seek After it.
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A souldier which is to go into a dangerous fight, if at leaft he haue any care of his limbes and life, will not bee quiet till hee hath got good and compleate armour of proofe.
A soldier which is to go into a dangerous fight, if At leaft he have any care of his limbs and life, will not be quiet till he hath god good and complete armour of proof.
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How carefull was Saul well to furnish Dauid when he was to enter combate with Goliah? rather then he should want, Saul was ready to haue afforded him his owne, if it had beene fit.
How careful was Saul well to furnish David when he was to enter combat with Goliath? rather then he should want, Saul was ready to have afforded him his own, if it had been fit.
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Loe heere is the compleate armour of God, sufficient to keepe vs safe: let vs first labour to get it.
Loe Here is the complete armour of God, sufficient to keep us safe: let us First labour to get it.
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Hauing got it, let vs bee bold and confident in this armour of God, because it is of proofe, and compleate.
Having god it, let us be bold and confident in this armour of God, Because it is of proof, and complete.
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It was this armour that made Dauid so confident against Goliah, though he had no outward armor on him.
It was this armour that made David so confident against Goliath, though he had no outward armour on him.
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They who are well armed, and yet faint hearted, dishonor him that gaue them their armour, abuse the gift it selfe,
They who Are well armed, and yet faint hearted, dishonour him that gave them their armour, abuse the gift it self,
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and make themselues ridiculous to all that see or know them. §. 6. The armour of God to be vsed.
and make themselves ridiculous to all that see or know them. §. 6. The armour of God to be used.
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HItherto haue we handled the meanes appointed for our safetie: now we are to declare how this armour is to be vsed. Put on the whole armour.
HItherto have we handled the means appointed for our safety: now we Are to declare how this armour is to be used. Put on the Whole armour.
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Heere are two points to be noted, 1. That we put on armour. 2. That we put on whole armour.
Here Are two points to be noted, 1. That we put on armour. 2. That we put on Whole armour.
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This word put on, is a word of practise, by which the Apostle followeth his former metaphor, taken from souldiers which are in the field:
This word put on, is a word of practice, by which the Apostle follows his former metaphor, taken from Soldiers which Are in the field:
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they doe not as housholders in the time of peace, let their armour hang on the walles without vse of it, till it rust,
they do not as householders in the time of peace, let their armour hang on the walls without use of it, till it rust,
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but they make vse of it by putting it on, wearing it, and putting it to the proofe; so
but they make use of it by putting it on, wearing it, and putting it to the proof; so
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Christians ought to be well furnished alwayes, and well prepared with the graces of Gods Spirit: Christians ought to be well furnished always, and well prepared with the graces of God's Spirit:
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they must euer haue them in readinesse at hand to vse them, and make proofe of them.
they must ever have them in readiness At hand to use them, and make proof of them.
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In this sence is this phrase of putting on oft vsed, and applied to many particular graces,
In this sense is this phrase of putting on oft used, and applied to many particular graces,
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yea to Christ himselfe, whereby is implied, that we should apply Christ vnto our selues, and so make vse of him, and of all his actions and sufferings:
yea to christ himself, whereby is implied, that we should apply christ unto our selves, and so make use of him, and of all his actions and sufferings:
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yea also of all those graces, which he conueyeth into vs. Other Metaphors are also vsed to set forth the same point:
yea also of all those graces, which he conveyeth into us Other Metaphors Are also used to Set forth the same point:
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stirre vp the gift of God which is in thee (saith the Apostle.) The Metaphor is taken from a fire, which is of little vse when it is couered ouer and smothered vp with ashes, stir up the gift of God which is in thee (Says the Apostle.) The Metaphor is taken from a fire, which is of little use when it is covered over and smothered up with Ashes,
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but stirred and blowne vp, it is of great vse.
but stirred and blown up, it is of great use.
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Againe, our Lord vseth another Metaphor to the same purpose, A good man (saith hee) bringeth forth good things.
Again, our Lord uses Another Metaphor to the same purpose, A good man (Says he) brings forth good things.
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As a wise man that hath store of treasure will not let it lye rusting and cankering in his chest, (this is a note of a couetous miser, who were as good be without treasure as haue abundance,
As a wise man that hath store of treasure will not let it lie rusting and cankering in his chest, (this is a note of a covetous miser, who were as good be without treasure as have abundance,
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for he wanteth in his greatest abundance, because hee vseth not that he hath) but bringeth forth and imployeth it for his own and others good:
for he Wants in his greatest abundance, Because he uses not that he hath) but brings forth and employeth it for his own and Others good:
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so doth a good man with the treasure of grace which God hath bestowed on him.
so does a good man with the treasure of grace which God hath bestowed on him.
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Excellent Metaphors to illustrate and vrge this point. All the benefit and good of a thing commeth from the vse of it:
Excellent Metaphors to illustrate and urge this point. All the benefit and good of a thing comes from the use of it:
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as armour rusting by the walls side, as fire smothered with ashes, as money cankering in chests, as armour rusting by the walls side, as fire smothered with Ashes, as money cankering in chests,
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so are the graces of Gods Spirit, if they be not imployed:
so Are the graces of God's Spirit, if they be not employed:
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though in themselues they be neuer so excellent, yet to vs and others they are fruitlesse and vnprofitable, without a right vse of them.
though in themselves they be never so excellent, yet to us and Others they Are fruitless and unprofitable, without a right use of them.
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This Dauid, no doubt, well knew, and therefore hid not Gods righteousnesse in his heart.
This David, no doubt, well knew, and Therefore hid not God's righteousness in his heart.
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Farre short come they of this Apostolicall direction, who vpon conceit that they haue as good armour as the best, please themselues therein,
far short come they of this Apostolical direction, who upon conceit that they have as good armour as the best, please themselves therein,
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and yet shew forth no practise thereof: knowledge they haue, and well are they able to discourse of the kindes of graces,
and yet show forth no practice thereof: knowledge they have, and well Are they able to discourse of the Kinds of graces,
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and of the differences betwixt current and counterfeit grace, as also of the many wiles of Satan,
and of the differences betwixt current and counterfeit grace, as also of the many wiles of Satan,
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and of the meanes to auoid them, and yet no proofe doe they giue of the soundnesse of any grace in themselues.
and of the means to avoid them, and yet no proof do they give of the soundness of any grace in themselves.
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For example, many imagine that they haue very good and sound faith, and yet liue altogether by sence:
For Exampl, many imagine that they have very good and found faith, and yet live altogether by sense:
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for while all things goe well, according to their desire, they can beleeue and depend vpon God:
for while all things go well, according to their desire, they can believe and depend upon God:
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but when any crosse falleth vpon them, then their shield of faith is to seeke, euery dart pierceth them to the very heart.
but when any cross falls upon them, then their shield of faith is to seek, every dart pierces them to the very heart.
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Other conceit they haue a good brest-plate of righteousnes, and yet no practise of pietie, none of charitie, to be obserued in them.
Other conceit they have a good breastplate of righteousness, and yet no practice of piety, none of charity, to be observed in them.
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They are like those of whom Saint Iames speaketh, that can say to such as are naked and destitute of daily food, bee you warmed and filled, notwithstanding they giue them not those things which are needfull for the body.
They Are like those of whom Saint James speaks, that can say to such as Are naked and destitute of daily food, be you warmed and filled, notwithstanding they give them not those things which Are needful for the body.
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Let vs for our parts make proofe of the graces wee haue: what armour wee seeme to haue, let it bee seene on our backes.
Let us for our parts make proof of the graces we have: what armour we seem to have, let it be seen on our backs.
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Thinke we that we haue the shield of faith? Let vs liue by our faith, as the Patriarches did: Think we that we have the shield of faith? Let us live by our faith, as the Patriarchs did:
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or the brest-plate of righteousnesse? Let it couer vs as a robe:
or the breastplate of righteousness? Let it cover us as a robe:
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let vs be so conscionable in practising the seuerall duties thereof, that with the testimony of a good conscience we may say to God as Nehemiah did, Remember me, O my God, in goodnesse for all that I haue done for thy people.
let us be so conscionable in practising the several duties thereof, that with the testimony of a good conscience we may say to God as Nehemiah did, remember me, Oh my God, in Goodness for all that I have done for thy people.
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Or the girdle of verity? let vs so vprightly and sincerely behaue our selues,
Or the girdle of verity? let us so uprightly and sincerely behave our selves,
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as we may with comfort say with honest Hezechiah, Lord remember how I haue walked before thee in truth.
as we may with Comfort say with honest Hezekiah, Lord Remember how I have walked before thee in truth.
c-acp pns12 vmb p-acp n1 vvb p-acp j np1, n1 vvb c-crq pns11 vhb vvn p-acp pno21 p-acp n1.
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Thus may the generall doctrine be applied in all the particular branches of this Christian armour:
Thus may the general Doctrine be applied in all the particular branches of this Christian armour:
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which that we may the rather doe, note what is further required: that the whole armour be put on.
which that we may the rather do, note what is further required: that the Whole armour be put on.
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§. 7. Euery grace to be vsed.
§. 7. Every grace to be used.
§. crd d n1 pc-acp vbi vvn.
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AS this particle, whole, is annexed to armour, to commend vnto vs the sufficiencie of the armour of God, whereof we haue heard before:
AS this particle, Whole, is annexed to armour, to commend unto us the sufficiency of the armour of God, whereof we have herd before:
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so this compound word, whole armour, is inferred vpon that action of putting on, to teach vs, that it is not sufficient to put on some parts and peeces thereof,
so this compound word, Whole armour, is inferred upon that actium of putting on, to teach us, that it is not sufficient to put on Some parts and Pieces thereof,
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but euery part and peece, the whole armour must be put on. From the true scope of the Apostles meaning, I gather that,
but every part and piece, the Whole armour must be put on. From the true scope of the Apostles meaning, I gather that,
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The power of euery sanctifying grace must be manifest in the life of a Christian. The power of every sanctifying grace must be manifest in the life of a Christian.
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This was it whereunto he exhorted before, saying, Let vs in all things grow vp, &c. There he vseth a Metaphor taken from the members of a naturall body, implying that spirituall graces are to the spirit, This was it whereunto he exhorted before, saying, Let us in all things grow up, etc. There he uses a Metaphor taken from the members of a natural body, implying that spiritual graces Are to the Spirit,
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as fleshly members to a body;
as fleshly members to a body;
c-acp j n2 p-acp dt n1;
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now if the body grow in some parts only, and not in euery part proportionably, (as if it should grow all in the head,
now if the body grow in Some parts only, and not in every part proportionably, (as if it should grow all in the head,
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and not answerably in the legs, or all in the shoulders, and not at all in the thighes) it would bee but a monstrous body:
and not answerably in the legs, or all in the shoulders, and not At all in the thighs) it would be but a monstrous body:
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or if it abound with noisome humors, which make it swel in some parts, those humors wil be so far from preseruing the body, that they will rather impaire the health,
or if it abound with noisome humours, which make it swell in Some parts, those humours will be so Far from preserving the body, that they will rather impair the health,
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and shorten the life of it. So if a Christian shall be hot in faith, and cold in loue;
and shorten the life of it. So if a Christian shall be hight in faith, and cold in love;
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or haue great knowledge, and shew little obedience: or bee full of deuotion, and empty of discretion, surely hee is a monstrous Christian:
or have great knowledge, and show little Obedience: or be full of devotion, and empty of discretion, surely he is a monstrous Christian:
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the want of some graces make the other to bee of no vse. Such professors are a shame and dishonor to others;
the want of Some graces make the other to be of no use. Such professors Are a shame and dishonour to Others;
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they are full of noysome and distempered humors, which will destroy that shew of spirituall life which they seeme to haue.
they Are full of noisome and distempered humours, which will destroy that show of spiritual life which they seem to have.
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Fitly may they be compared to Nebuchadnezzars Image, whose head was of gold, but his feet of yron and clay:
Fitly may they be compared to Nebuchadnezar's Image, whose head was of gold, but his feet of iron and clay:
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what was the end of that Image? the feet therof were smitten, and so all broken together.
what was the end of that Image? the feet thereof were smitten, and so all broken together.
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Such is like to be the end of al monstrous Christians. But is it possible that any one Christian should haue all sanctifying graces?
Such is like to be the end of all monstrous Christians. But is it possible that any one Christian should have all sanctifying graces?
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Yea verily, it is not onely possible, but also necessarie that not onely any one,
Yea verily, it is not only possible, but also necessary that not only any one,
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but euery one be endued with euery kinde of sanctifying grace, which appertaineth to the essentiall being of a Christian.
but every one be endued with every kind of sanctifying grace, which appertaineth to the essential being of a Christian.
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For regeneration is as perfect in the kinde thereof, as our naturall birth. Men ordinarily are borne with all the parts and members of a man:
For regeneration is as perfect in the kind thereof, as our natural birth. Men ordinarily Are born with all the parts and members of a man:
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if not, they are eyther monsters, or at least imperfect:
if not, they Are either monsters, or At least imperfect:
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but in the spirituall birth, which is from aboue, euen of God, there is no imperfection of parts, there are no monsters:
but in the spiritual birth, which is from above, even of God, there is no imperfection of parts, there Are no monsters:
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all that are borne of the Spirit, haue all the essential parts of the Spirit; & thus are al alike, though not in measure, yet in number of graces.
all that Are born of the Spirit, have all the essential parts of the Spirit; & thus Are all alike, though not in measure, yet in number of graces.
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For as the flesh hath corrupted euery power of the soule & part of the body, so doth the Spirit renew euery power and part of both.
For as the Flesh hath corrupted every power of the soul & part of the body, so does the Spirit renew every power and part of both.
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The Apostle testifieth of the Corinthians, that in all things they were made rich, and not destitute of any gift.
The Apostle Testifieth of the Corinthians, that in all things they were made rich, and not destitute of any gift.
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Forceable and weightie motiues there are to vrge this point, as 1. God maketh nothing in vaine.
Forceable and weighty motives there Are to urge this point, as 1. God makes nothing in vain.
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Now then God hauing made this whole armor, whole armour must be put on.
Now then God having made this Whole armour, Whole armour must be put on.
av cs np1 vhg vvn d j-jn n1, j-jn n1 vmb vbi vvn p-acp.
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If a carefull and wise Captaine should prouide sufficient armour for all his souldiers, and some of them bee carelesse in putting on euery peece thereof, might hee not bee offended with them,
If a careful and wise Captain should provide sufficient armour for all his Soldiers, and Some of them be careless in putting on every piece thereof, might he not be offended with them,
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and that iustly? Much more should we prouoke God, by neglecting any thing which he in his good prouidence hath prouided for vs. 2. Wee stand in great need of euery peece of this armour:
and that justly? Much more should we provoke God, by neglecting any thing which he in his good providence hath provided for us 2. we stand in great need of every piece of this armour:
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for vnlesse we put on euery peece, we lye open to our enemies, euen as if we had put on neuer a peece:
for unless we put on every piece, we lie open to our enemies, even as if we had put on never a piece:
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for they are very subtil, they narrowly view vs on euery side, and soone can espie if any part be naked.
for they Are very subtle, they narrowly view us on every side, and soon can espy if any part be naked.
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What if a souldier haue an helmet and want a brest-plate, if a dart light vpon his brest,
What if a soldier have an helmet and want a breastplate, if a dart Light upon his breast,
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and pierce to his heart, what good getteth he by his head-peece? Or if hee haue a brest-plate,
and pierce to his heart, what good gets he by his headpiece? Or if he have a breastplate,
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and want a girdle to knit it close, or tassets and cushes to couer his belly? Thus if faith,
and want a girdle to knit it close, or tassets and cushes to cover his belly? Thus if faith,
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or hope, or righteousnesse, or veritie, or any other part of the Christian armour bee wanting, the Diuell can thereby take his aduantage to destroy the soule:
or hope, or righteousness, or verity, or any other part of the Christian armour be wanting, the devil can thereby take his advantage to destroy the soul:
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so as not onely duetie to God, but safety of our selues may moue vs to put on the whole armour.
so as not only duty to God, but safety of our selves may move us to put on the Whole armour.
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3. True triall of the truth of those graces, which wee seeme to haue, is made by the concurrence & meeting of al together.
3. True trial of the truth of those graces, which we seem to have, is made by the concurrence & meeting of all together.
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Single graces, that is, graces which stād alone, are counterfeit graces. Faith without righteousnes is presumption:
Single graces, that is, graces which stand alone, Are counterfeit graces. Faith without righteousness is presumption:
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righteousnes without truth is hypocrisie, & so in the rest. Al come from the same fountaine:
righteousness without truth is hypocrisy, & so in the rest. All come from the same fountain:
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he that hath not all, hath none at all.
he that hath not all, hath none At all.
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How needful is it that we follow the counsel of Saint Peter, which is, to giue all diligence to ioyne one grace vnto another, to knowledge faith, to faith hope, to hope righteousnesse, to righteousnesse truth, to truth patience,
How needful is it that we follow the counsel of Saint Peter, which is, to give all diligence to join one grace unto Another, to knowledge faith, to faith hope, to hope righteousness, to righteousness truth, to truth patience,
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and so in the rest? Thus will it not repent the Lord to haue prouided whole armor for vs, when we shall vse all.
and so in the rest? Thus will it not Repent the Lord to have provided Whole armour for us, when we shall use all.
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Thus shall we giue no aduantage to our spirituall enemies;
Thus shall we give no advantage to our spiritual enemies;
av vmb pns12 vvi dx n1 p-acp po12 j n2;
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thus shall we haue euident proofe of the Spirits abode in vs, and be assured that indeed we are borne anew.
thus shall we have evident proof of the Spirits Abided in us, and be assured that indeed we Are born anew.
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§. 8. Mans endeauour to be added to Gods assistance. THe two generall parts of the Apostles direction haue hitherto beene distinctly handled:
§. 8. men endeavour to be added to God's assistance. THe two general parts of the Apostles direction have hitherto been distinctly handled:
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now let vs consider them ioyntly together.
now let us Consider them jointly together.
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The first part is that wee bee strong in the Lord. The second, that wee vse those meanes which God hath appointed for our safetie. Whence obserue, that
The First part is that we be strong in the Lord. The second, that we use those means which God hath appointed for our safety. Whence observe, that
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Gods assistance and mans endeauour concurre together: Doct. 7. they may not be seuered. Without Gods mighty power man can doe nothing: God's assistance and men endeavour concur together: Doct. 7. they may not be severed. Without God's mighty power man can do nothing:
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vnlesse man put on the whole armour of God, God will doe nothing.
unless man put on the Whole armour of God, God will do nothing.
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This the Church knew right well, and therefore both prayeth vnto God to bee enabled by him ( draw me ) and also promiseth to doe her vttermost endeauour,
This the Church knew right well, and Therefore both Prayeth unto God to be enabled by him (draw me) and also promises to do her uttermost endeavour,
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and follow his direction ( wee will runne after thee.
and follow his direction (we will run After thee.
cc vvi po31 n1 (pns12 vmb vvi p-acp pno21.
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) The like we reade of Dauid: but most clearely is this point laid downe by Christ, who hauing said, No man can come to mee,
) The like we read of David: but most clearly is this point laid down by christ, who having said, No man can come to me,
) dt av-j pns12 vvb pp-f np1: p-acp ds av-j vbz d n1 vvn a-acp p-acp np1, r-crq vhg vvn, dx n1 vmb vvi p-acp pno11,
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except the Father draw him, (wherby he sheweth that God must enable man to come to him) addeth, Euery man that hath learned of the Father commeth to mee, (whereby he sheweth, that man enabled of God, addeth his owne endeauour.)except the Father draw him, (whereby he shows that God must enable man to come to him) adds, Every man that hath learned of the Father comes to me, (whereby he shows, that man enabled of God, adds his own endeavour.)
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Why Gods powerfull worke is necessary, hath beene shewed before on vers. 10. namely, because of our owne vtter inabilitie to doe any thing of our selues.
Why God's powerful work is necessary, hath been showed before on vers. 10. namely, Because of our own utter inability to do any thing of our selves.
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Before God quickeneth vs, we are dead in sinnes, no more able to doe any spirituall function, Before God Quickeneth us, we Are dead in Sins, no more able to do any spiritual function,
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then a dead corpse to doe any naturall function:
then a dead corpse to do any natural function:
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yea, after we are quickned, we are still supported by Gods grace, which worketh in vs:
yea, After we Are quickened, we Are still supported by God's grace, which works in us:
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yet being quickned wee must do our endeauour, because of that order which the Lord hath in wisdome appointed to bring vs to glory.
yet being quickened we must do our endeavour, Because of that order which the Lord hath in Wisdom appointed to bring us to glory.
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For this end doth God worke in vs both to will, and to doe, that we should worke out our owne saluation, Phil. 2. 12. 13. God worketh not vpon vs,
For this end does God work in us both to will, and to do, that we should work out our own salvation, Philip 2. 12. 13. God works not upon us,
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as vpon stockes or stones, but giueth to vs life and abilitie, as when hee raised the Widdowes sonne, the Rulers daughter,
as upon stocks or stones, but gives to us life and ability, as when he raised the Widow's son, the Rulers daughter,
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and Lazarus, he put life into them, and inabled them to mooue, rise vp, walke, eate,
and Lazarus, he put life into them, and enabled them to move, rise up, walk, eat,
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and doe other functions of the liuing.
and doe other functions of the living.
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By this is discouered the error of proud presumptuous Papists on the one side, and of secure carelesse Libertines on the other.
By this is discovered the error of proud presumptuous Papists on the one side, and of secure careless Libertines on the other.
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The Papists to establish their owne power and strength, hold and teach, that after the first motion and stirting of the heart, which they acknowledge to bee of God only, a man absolutely by his free will may doe well if hee will. The Papists to establish their own power and strength, hold and teach, that After the First motion and stirting of the heart, which they acknowledge to be of God only, a man absolutely by his free will may do well if he will.
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But Christ saith of the branches which were in the vine, whose hearts were stirred vp, Without me yee can doe nothing.
But christ Says of the branches which were in the vine, whose hearts were stirred up, Without me ye can do nothing.
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The care which the Apostle hath to direct them vnto the fountaine of strength, the Lord, euen then when especially hee vrgeth them to arme themselues, argueth that without continuall strength supplied vnto them from the Lord, they are not able to stand of themselues against the assaults of their enemies.
The care which the Apostle hath to Direct them unto the fountain of strength, the Lord, even then when especially he urges them to arm themselves, argue that without continual strength supplied unto them from the Lord, they Are not able to stand of themselves against the assaults of their enemies.
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Libertines fall into another extreame, they, to pamper their flesh, and pursue their carnall delights,
Libertines fallen into Another extreme, they, to pamper their Flesh, and pursue their carnal delights,
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so referre all to the worke and power of God, that they are altogether carelesse in vsing any meanes themselues, vpon conceit that God is able of himselfe to saue them,
so refer all to the work and power of God, that they Are altogether careless in using any means themselves, upon conceit that God is able of himself to save them,
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and that when God pleaseth he wil saue them, do they in the meane time what they list.
and that when God Pleases he will save them, do they in the mean time what they list.
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But fondly they argue from Gods power, who neglect the meanes which God hath appointed and reuealed, wherein and wherby he wil manifest his power.
But fondly they argue from God's power, who neglect the means which God hath appointed and revealed, wherein and whereby he will manifest his power.
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His reuealed will is the ground of our faith and obedience: His revealed will is the ground of our faith and Obedience:
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if we follow the direction of it, then may we safely trust vnto the power of God;
if we follow the direction of it, then may we safely trust unto the power of God;
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otherwise in attributing all to the grace of God, we abuse it, and turne it into want onnesse.
otherwise in attributing all to the grace of God, we abuse it, and turn it into want onnesse.
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Were it not necessary for vs to doe what God enableth vs to do, as wel as trust to the power of Gods might, the Apostle needed not haue been thus careful in stirring vs vp to arme our selues.
Were it not necessary for us to do what God enableth us to do, as well as trust to the power of God's might, the Apostle needed not have been thus careful in stirring us up to arm our selves.
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As wee presume not in trusting to our owne strength, left we prouoke God to resist vs,
As we presume not in trusting to our own strength, left we provoke God to resist us,
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so neither tempt we God in neglect of the meanes which he hath appointed, lest we cause God to forsake vs:
so neither tempt we God in neglect of the means which he hath appointed, lest we cause God to forsake us:
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but as wee looke for helpe and strength from God, so must we be carefull in well vsing all those meanes which God hath ordained for our helpe and safety.
but as we look for help and strength from God, so must we be careful in well using all those means which God hath ordained for our help and safety.
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To this purpose tend all the exhortations in the Scripture, whereby any duety is required at our hands.
To this purpose tend all the exhortations in the Scripture, whereby any duty is required At our hands.
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Note the complaint of our Lord against Ierusalem; How often would I haue gathered thy children together,
Note the complaint of our Lord against Ierusalem; How often would I have gathered thy children together,
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and yee would not? Be we not like to them, lest wee be reiected as they were:and ye would not? Be we not like to them, lest we be rejected as they were:
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Know we this for certaine, that God wil not with cart-ropes by force and violence, against our wills draw vs to Heauen.
Know we this for certain, that God will not with Cart-ropes by force and violence, against our wills draw us to Heaven.
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To this end doth God take out of vs that stonie and inflexible heart which is in vs by nature,
To this end does God take out of us that stony and inflexible heart which is in us by nature,
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and giueth vs an heart of flesh which is flexible, that it being made pliable by Gods Spirit, should apply it selfe to Gods worke,
and gives us an heart of Flesh which is flexible, that it being made pliable by God's Spirit, should apply it self to God's work,
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as Dauid did, Psal. 119. 112. The truth is, that many Christians are wonderfully wounded and foiled by the Enemie,
as David did, Psalm 119. 112. The truth is, that many Christians Are wonderfully wounded and foiled by the Enemy,
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because of their owne idlenesse and securitie, in that they are backward in putting forth themselues,
Because of their own idleness and security, in that they Are backward in putting forth themselves,
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and negligent in endeuouring to do what God inableth them to doe. Loe here is compleate armour of God prouided for our defence and safetie;
and negligent in endeavouring to do what God enableth them to do. Lo Here is complete armour of God provided for our defence and safety;
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be we careful in putting it on and well vsing it. Thus much for the meanes to be vsed.
be we careful in putting it on and well using it. Thus much for the means to be used.
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§. 8. The end and benefit of Christian armour. THe end why this meanes is to bee vsed, followeth in these words;
§. 8. The end and benefit of Christian armour. THe end why this means is to be used, follows in these words;
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That yee may be able to stand, &c. In setting downe this end, hee declareth the benefit of the fore named armour, which is an abilitie to stand, amplified by the enemie against whom we stand, the Diuell, and his subtiltie, in this word, wyles. That ye may be able to stand, etc. In setting down this end, he Declareth the benefit of the before nam armour, which is an ability to stand, amplified by the enemy against whom we stand, the devil, and his subtlety, in this word, wiles.
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The Apostle still followeth and continueth his Metaphor taken from Souldiers, who being euery way well fenced and prepared against their enemies, stand stoutly against them,
The Apostle still follows and Continueth his Metaphor taken from Soldiers, who being every Way well fenced and prepared against their enemies, stand stoutly against them,
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neither fall downe, flye away, nor giue ground. Wherefore this word stand, is a word of safetie and freedome from danger;
neither fallen down, fly away, nor give ground. Wherefore this word stand, is a word of safety and freedom from danger;
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yea, of victory and conquest, implying, that they which are well prepared with the armour of God,
yea, of victory and conquest, implying, that they which Are well prepared with the armour of God,
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so long as they well vse it, can neither bee slaine, nor taken captiues, nor beaten downe,
so long as they well use it, can neither be slain, nor taken captives, nor beaten down,
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nor made to flye, nor yet foiled or put backe, and forced to giue ground,
nor made to fly, nor yet foiled or put back, and forced to give ground,
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but stand fast and safe vpon their ground, yea stand fast in the field when their enemies are driuen away,
but stand fast and safe upon their ground, yea stand fast in the field when their enemies Are driven away,
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and so remaine Conquerors, as we shal after heare.
and so remain Conquerors, as we shall After hear.
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And this is all the conquest which in this world wee can looke for, to keepe our selues safe, that we be not conquered or foiled,
And this is all the conquest which in this world we can look for, to keep our selves safe, that we be not conquered or foiled,
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and that we giue no aduantage to our enemies.
and that we give no advantage to our enemies.
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As for the vtter subduing of the Diuel and his host, that belongeth to Christ our Captaine and Champion.
As for the utter subduing of the devil and his host, that belongeth to christ our Captain and Champion.
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This safe standing being laid downe as the end why this armour of God is giuen,
This safe standing being laid down as the end why this armour of God is given,
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and declaring the benefite which followeth vpon the well vsing of the armour, these two Doctrines naturally flow from thence,
and declaring the benefit which follows upon the well using of the armour, these two Doctrines naturally flow from thence,
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1. There is no hope, no possibilitie of remaining safe without spirituall armour.
1. There is no hope, no possibility of remaining safe without spiritual armour.
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2. They who well put on the armour of God, Doct. 9. and vse it as they ought, are safe and sure, and so may be secure.
2. They who well put on the armour of God, Doct. 9. and use it as they ought, Are safe and sure, and so may be secure.
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§. 9. Who are without armour, can haue no hope to stand.
§. 9. Who Are without armour, can have no hope to stand.
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FOr the first, that which the Prophet saith of one peece of this armour, the shield of faith, I may well apply to the whole armour,
FOr the First, that which the Prophet Says of one piece of this armour, the shield of faith, I may well apply to the Whole armour,
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if yee haue it not on you, Surely yee shall not be established, yee cannot stand.
if ye have it not on you, Surely ye shall not be established, ye cannot stand.
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Without this armour wee are naked, and lye open to euery dart and shot of our spirituall enemies:
Without this armour we Are naked, and lie open to every dart and shot of our spiritual enemies:
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and are no more able to free our selues from the power of the Diuel, then a poore silly Lambe or Kid from a roaring Lion or rauenous Beare.
and Are no more able to free our selves from the power of the devil, then a poor silly Lamb or Kid from a roaring lion or ravenous Bear.
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If being vnfenced, we stand safe, it must be either by reason of the goodnesse of the Diuell, that he pittieth vs,
If being unfenced, we stand safe, it must be either by reason of the Goodness of the devil, that he Pitieth us,
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and cannot finde in his heart to take any aduantage against vs; or of his carelesnesse and blindnesse, that he prieth not about vs, or obserueth when,
and cannot find in his heart to take any advantage against us; or of his carelessness and blindness, that he prieth not about us, or observeth when,
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& where we are fenced or naked;
& where we Are fenced or naked;
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or of his weaknesse, that he is not able to pierce and wound vs, though wee be naked:
or of his weakness, that he is not able to pierce and wound us, though we be naked:
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but such is his malice, his subtiltie, and sedulitie;
but such is his malice, his subtlety, and sedulity;
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such also his power (as wee shall after heare) that none can imagine there should be any such goodnesse, carelesnesse, blindnesse, or weaknesse in him.
such also his power (as we shall After hear) that none can imagine there should be any such Goodness, carelessness, blindness, or weakness in him.
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Besides, by neglecting to vse this armour prouided of God, wee prouoke God to cast vs into the power of our enemies,
Beside, by neglecting to use this armour provided of God, we provoke God to cast us into the power of our enemies,
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and to giue them power ouer vs, as he dealt with Ahab.
and to give them power over us, as he dealt with Ahab.
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How egregiously doe they deceiue themselues, who conceiue that though they haue no part or peece of this armour of God, they can be as safe and sure,
How egregiously do they deceive themselves, who conceive that though they have no part or piece of this armour of God, they can be as safe and sure,
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and may be as secure as they who haue the whole armour on them;
and may be as secure as they who have the Whole armour on them;
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much like to the seuen sonnes of Sceua, who ouerboldly ventured to adiure an euill spirit ( Acts 19. 14, 15, 16.) but what was the issue? being vnarmed they could not stand, they were ouercome and forced to flye.
much like to the seuen Sons of Sceva, who overboldly ventured to adjure an evil Spirit (Acts 19. 14, 15, 16.) but what was the issue? being unarmed they could not stand, they were overcome and forced to fly.
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Many thinke there needeth no such care about faith, righteousnesse, sinceritie, &c. as some doe take:
Many think there needs no such care about faith, righteousness, sincerity, etc. as Some do take:
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For ought they see, they are most assaulted and most foiled, who are most busie and diligent in putting on this armour, and fitting it to them.
For ought they see, they Are most assaulted and most foiled, who Are most busy and diligent in putting on this armour, and fitting it to them.
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To grant that they which put on this whole armour of God are most assaulted, because the Diuell without any great assaulting, preuailes against such as haue it not on;
To grant that they which put on this Whole armour of God Are most assaulted, Because the devil without any great assaulting, prevails against such as have it not on;
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I vtterly deny that they are most foyled:
I utterly deny that they Are most foiled:
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for they who are without it are cleane vanquished, and in the power of the Diuell, which the other neuer shall be.
for they who Are without it Are clean vanquished, and in the power of the devil, which the other never shall be.
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Yea but say they, we find and feele no such matter, we are very quiet, no way molested. I easily beleeue it:
Yea but say they, we find and feel no such matter, we Are very quiet, no Way molested. I Easily believe it:
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but what is the reason? because the Diuell hath them in his power, hee needeth not eagerly pursue them. but what is the reason? Because the devil hath them in his power, he needs not eagerly pursue them.
p-acp r-crq vbz dt n1? c-acp dt n1 vhz pno32 p-acp po31 n1, pns31 vvz xx av-j vvi pno32.
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Miserable is that rest and quiet which they haue:
Miserable is that rest and quiet which they have:
j vbz d n1 cc j-jn r-crq pns32 vhb:
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euen like to that which the poore Kid hath, when it is brought into the Lions den, even like to that which the poor Kid hath, when it is brought into the Lions den,
av av-j p-acp d r-crq dt j n1 vhz, c-crq pn31 vbz vvn p-acp dt ng1 n1,
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or the Mouse when it is in the Cats mouth, the Cat can play with the Mouse when shee hath once caught it:
or the Mouse when it is in the Cats Mouth, the Cat can play with the Mouse when she hath once caught it:
cc dt n1 c-crq pn31 vbz p-acp dt ng1 n1, dt n1 vmb vvi p-acp dt n1 c-crq pns31 vhz a-acp vvn pn31:
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and the Lion can let the Kid lye quiet in his den, while he rangeth and roreth after that prey which is out of his clutches.
and the lion can let the Kid lie quiet in his den, while he rangeth and roareth After that prey which is out of his clutches.
cc dt n1 vmb vvi dt n1 vvb j-jn p-acp po31 n1, cs pns31 vvz cc vvz p-acp d n1 r-crq vbz av pp-f po31 n2.
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But what security of life haue these that are so taken? their securitie is, that they are sure to be gnawed to peeces and deuoured.
But what security of life have these that Are so taken? their security is, that they Are sure to be gnawed to Pieces and devoured.
p-acp r-crq n1 pp-f n1 vhb d cst vbr av vvn? po32 n1 vbz, cst pns32 vbr j pc-acp vbi vvn p-acp n2 cc vvn.
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This is the case of those who being destitute of the armour of God, yet thinke themselues quiet and well.
This is the case of those who being destitute of the armour of God, yet think themselves quiet and well.
d vbz dt n1 pp-f d r-crq vbg j pp-f dt n1 pp-f np1, av vvb px32 vvi cc av.
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They are fast bound with the chaines of sinne, and wholy in the Diuels power, where he ceaseth to molest them for a while,
They Are fast bound with the chains of sin, and wholly in the Devils power, where he ceases to molest them for a while,
pns32 vbr av-j vvn p-acp dt n2 pp-f n1, cc av-jn p-acp dt ng1 n1, c-crq pns31 vvz pc-acp vvi pno32 p-acp dt n1,
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but rather dallieth with them, while he eagerly pursues such as haue on this armour, and are out of his power, and stand manfully against him.
but rather dallieth with them, while he eagerly pursues such as have on this armour, and Are out of his power, and stand manfully against him.
cc-acp av-c vvz p-acp pno32, cs pns31 av-j vvz d c-acp vhb p-acp d n1, cc vbr av pp-f po31 n1, cc vvb av-j p-acp pno31.
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Against these he casteth all the darts hee can, but all in vaine, as the next Doctrine sheweth.
Against these he Cast all the darts he can, but all in vain, as the next Doctrine shows.
p-acp d pns31 vvz d dt n2 pns31 vmb, cc-acp d p-acp j, c-acp dt ord n1 vvz.
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§. 10. Who well vse their armour are sure to stand.
§. 10. Who well use their armour Are sure to stand.
§. crd r-crq av vvb po32 n1 vbr j pc-acp vvi.
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THey who well put on the armour of God, and vse it as they ought, are safe and sure, and may bee secure. THey who well put on the armour of God, and use it as they ought, Are safe and sure, and may be secure.
pns32 r-crq av vvd p-acp dt n1 pp-f np1, cc vvb pn31 c-acp pns32 vmd, vbr j cc j, cc vmb vbi j.
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Saint Peter exhorting Christians to seeke after such graces as may be comprised vnder this armour, expresly saith, If yee doe these things, yee shall neuer fall.
Saint Peter exhorting Christians to seek After such graces as may be comprised under this armour, expressly Says, If ye do these things, ye shall never fallen.
n1 np1 vvg np1 pc-acp vvi p-acp d n2 c-acp vmb vbi vvn p-acp d n1, av-j vvz, cs pn22 vdb d n2, pn22 vmb av-x vvi.
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Saint Iohn saith of one peece of this armour, namely faith, that it is the victory which ouercommeth the world.
Saint John Says of one piece of this armour, namely faith, that it is the victory which Overcometh the world.
n1 np1 vvz pp-f crd n1 pp-f d n1, av n1, cst pn31 vbz dt n1 r-crq vvz dt n1.
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What then may bee said of this whole armour, of euery peece of it together? Saint Paul goeth yet further,
What then may be said of this Whole armour, of every piece of it together? Saint Paul Goes yet further,
q-crq av vmb vbi vvn pp-f d j-jn n1, pp-f d n1 pp-f pn31 av? n1 np1 vvz av av-jc,
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and saith of himselfe, and of other Christians like himselfe, who haue put on this armour, We are more then Conquerers.
and Says of himself, and of other Christians like himself, who have put on this armour, We Are more then Conquerors.
cc vvz pp-f px31, cc pp-f j-jn np1 av-j px31, r-crq vhb vvn p-acp d n1, pns12 vbr av-dc cs n2.
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The points which haue bin before deliuered, that this is compleate armour, the compleate and whole armour of God, doe sufficiently confirme this point.
The points which have been before Delivered, that this is complete armour, the complete and Whole armour of God, do sufficiently confirm this point.
dt n2 r-crq vhb vbn a-acp vvn, cst d vbz j n1, dt j cc j-jn n1 pp-f np1, vdb av-j vvi d n1.
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A strong motiue this is to perswade vs to put on the whole armour of God.
A strong motive this is to persuade us to put on the Whole armour of God.
dt j n1 d vbz pc-acp vvi pno12 p-acp vvn p-acp dt j-jn n1 pp-f np1.
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This is the maine end which the Apostle aimeth at in laying downe this end, to shew that as this is armour of proofe in it selfe,
This is the main end which the Apostle aimeth At in laying down this end, to show that as this is armour of proof in it self,
d vbz dt j n1 r-crq dt n1 vvz p-acp p-acp vvg a-acp d n1, pc-acp vvi cst p-acp d vbz n1 pp-f n1 p-acp pn31 n1,
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so it will sufficiently defend vs, and keepe vs harmelesse.
so it will sufficiently defend us, and keep us harmless.
av pn31 vmb av-j vvi pno12, cc vvb pno12 j.
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If at any time wee be foiled, the fault is our owne, wee can blame none but our selues,
If At any time we be foiled, the fault is our own, we can blame none but our selves,
cs p-acp d n1 pns12 vbb vvn, dt n1 vbz po12 d, pns12 vmb vvi pix cc-acp po12 n2,
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because the Lord giueth such meanes whereby wee may be able to stand.
Because the Lord gives such means whereby we may be able to stand.
c-acp dt n1 vvz d n2 c-crq pns12 vmb vbi j pc-acp vvi.
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Is it a benefit to stand fast and safe? Is it a matter to bee desired to bee kept free from spirituall wounds and hurts,
Is it a benefit to stand fast and safe? Is it a matter to be desired to be kept free from spiritual wounds and hurts,
vbz pn31 dt n1 pc-acp vvi av-j cc j? vbz pn31 dt n1 pc-acp vbi vvn pc-acp vbi vvn j p-acp j n2 cc n2,
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yea from eternall bondage and slauerie vnder sinne, Satan, and other mortall enemies of our soules? and from euerlasting torment and torture that followeth thereupon? (how blinde are they which see it not!
yea from Eternal bondage and slavery under sin, Satan, and other Mortal enemies of our Souls? and from everlasting torment and torture that follows thereupon? (how blind Are they which see it not!
uh p-acp j n1 cc n1 p-acp n1, np1, cc n-jn j-jn n2 pp-f po12 n2? cc p-acp j n1 cc n1 cst vvz av? (c-crq j vbr pns32 r-crq vvb pn31 xx!
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how foolish are they which regard it not!) If this (I say) bee a benefit,
how foolish Are they which regard it not!) If this (I say) be a benefit,
q-crq j vbr pns32 r-crq vvb pn31 xx!) cs d (pns11 vvb) vbb dt n1,
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then take notice of the meanes whereby wee may bee inabled to stand fast in that libertie which Christ hath purchased for vs,
then take notice of the means whereby we may be enabled to stand fast in that liberty which christ hath purchased for us,
av vvb n1 pp-f dt n2 c-crq pns12 vmb vbi vvn pc-acp vvi av-j p-acp d n1 r-crq np1 vhz vvn p-acp pno12,
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and made free from the forenamed slauerie: and withall make conscience, and giue all diligence to vse the means aright.
and made free from the forenamed slavery: and withal make conscience, and give all diligence to use the means aright.
cc vvd j p-acp dt j-vvn n1: cc av vvb n1, cc vvi d n1 pc-acp vvi dt n2 av.
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It is a point of notorious folly to be desirous of a thing, and carelesse in doing that whereby our desire may bee accomplished.
It is a point of notorious folly to be desirous of a thing, and careless in doing that whereby our desire may be accomplished.
pn31 vbz dt n1 pp-f j n1 pc-acp vbi j pp-f dt n1, cc j p-acp vdg d c-crq po12 n1 vmb vbi vvn.
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Yea, it is a cunning wile of the Diuell in good things to make men separate the meanes from the end,
Yea, it is a cunning wile of the devil in good things to make men separate the means from the end,
uh, pn31 vbz dt j-jn n1 pp-f dt n1 p-acp j n2 pc-acp vvi n2 vvi dt n2 p-acp dt n1,
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but in euill the end from the meane; as to make men desire and looke for the good and happie end of righteousnesse,
but in evil the end from the mean; as to make men desire and look for the good and happy end of righteousness,
cc-acp p-acp j-jn dt n1 p-acp dt j; c-acp pc-acp vvi n2 vvi cc vvi p-acp dt j cc j n1 pp-f n1,
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and yet bee backward in walking in that way that leadeth thereto:
and yet be backward in walking in that Way that leads thereto:
cc av vbi av-j p-acp vvg p-acp d n1 cst vvz av:
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and contrariwise, eagerly and swiftly to runne in the way of sinne, and yet not feare the wages of sinne,
and contrariwise, eagerly and swiftly to run in the Way of sin, and yet not Fear the wages of sin,
cc av, av-j cc av-j pc-acp vvi p-acp dt n1 pp-f n1, cc av xx vvb dt n2 pp-f n1,
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and the Issue of that course. In the first kinde Balaam was deceiued. In the second Euah was deluded.
and the Issue of that course. In the First kind balaam was deceived. In the second Eve was deluded.
cc dt n1 pp-f d n1. p-acp dt ord n1 np1 vbds vvn. p-acp dt ord np1 vbds vvn.
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Balaam desired to dye the death of the righteous; but carelesse hee was in leading such a life as brought foorth such a death. balaam desired to die the death of the righteous; but careless he was in leading such a life as brought forth such a death.
np1 vvd p-acp vvb dt n1 pp-f dt j; p-acp j pns31 vbds p-acp vvg d dt n1 a-acp vvd av d dt n1.
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Euah was perswaded shee should not dye, and yet feared not to eate of that fruite, against which death was denounced. Eve was persuaded she should not die, and yet feared not to eat of that fruit, against which death was denounced.
np1 vbds vvn pns31 vmd xx vvi, cc av vvd xx pc-acp vvi pp-f d n1, p-acp r-crq n1 vbds vvn.
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Let the fearefull end of both these make vs wise against these wiles.
Let the fearful end of both these make us wise against these wiles.
vvb dt j n1 pp-f d d vvb pno12 j p-acp d n2.
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Worldly men are wise enough herein, if they obserue a good benefit to bee had, they will seeke how it may be obtained,
Worldly men Are wise enough herein, if they observe a good benefit to be had, they will seek how it may be obtained,
j n2 vbr j av-d av, cs pns32 vvb dt j n1 pc-acp vbi vhn, pns32 vmb vvi c-crq pn31 vmb vbi vvn,
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and do with all diligence that whereby it may be obtained.
and do with all diligence that whereby it may be obtained.
cc vdb p-acp d n1 cst c-crq pn31 vmb vbi vvn.
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This maketh them to passe ouer Sea and Land to get such commodities as their owne Land affordeth not:
This makes them to pass over Sea and Land to get such commodities as their own Land affords not:
d vvz pno32 pc-acp vvi p-acp n1 cc n1 pc-acp vvi d n2 p-acp po32 d n1 vvz xx:
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this maketh them when they feare enemies, to haue all warlike prouision readie;
this makes them when they Fear enemies, to have all warlike provision ready;
d vvz pno32 c-crq pns32 vvb n2, pc-acp vhi d j n1 j;
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oft to muster their men, to keep continuall watch and ward at their chiefe port-townes, with the like.
oft to muster their men, to keep continual watch and ward At their chief port-towns, with the like.
av pc-acp vvi po32 n2, pc-acp vvi j n1 cc vvi p-acp po32 j-jn n2, p-acp dt j.
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Now this end heere laid downe, being a matter of so great consequence (for if we stand not fast, but suffer our selues to be foiled and ouercome, no lesse damage and danger followeth thereof, Now this end Here laid down, being a matter of so great consequence (for if we stand not fast, but suffer our selves to be foiled and overcome, no less damage and danger follows thereof,
av d n1 av vvn a-acp, vbg dt n1 pp-f av j n1 (c-acp cs pns12 vvb xx av-j, p-acp vvi po12 n2 pc-acp vbi vvn cc vvn, av-dx dc n1 cc n1 vvz av,
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then losse of eternall happinesse on the one side, and vtter destruction on the other.) Why should we be more foolish in spirituall matters,
then loss of Eternal happiness on the one side, and utter destruction on the other.) Why should we be more foolish in spiritual matters,
cs n1 pp-f j n1 p-acp dt crd n1, cc j n1 p-acp dt n-jn.) q-crq vmd pns12 vbi av-dc j p-acp j n2,
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then worldlings are in temporall? They indeede are more sensible of temporall things, whether good, or euill.
then worldlings Are in temporal? They indeed Are more sensible of temporal things, whither good, or evil.
cs n2 vbr p-acp j? pns32 av vbr av-dc j pp-f j n2, cs j, cc j-jn.
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Let vs therefore in spirituall matters giue the better heed to the direction of Gods word:
Let us Therefore in spiritual matters give the better heed to the direction of God's word:
vvb pno12 av p-acp j n2 vvb dt jc n1 p-acp dt n1 pp-f npg1 n1:
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that faith may make vs as wise, as sence maketh them. §. 11. Satan our aduersarie.
that faith may make us as wise, as sense makes them. §. 11. Satan our adversary.
d n1 vmb vvi pno12 p-acp j, c-acp n1 vvz pno32. §. crd np1 po12 n1.
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THe necessitie and benefit of this armour will be better manifested, if we shall duely weigh who is our enemy, and what his assaults be?
THe necessity and benefit of this armour will be better manifested, if we shall duly weigh who is our enemy, and what his assaults be?
dt n1 cc n1 pp-f d n1 vmb vbi av-jc vvn, cs pns12 vmb av-jn vvi r-crq vbz po12 n1, cc r-crq po31 n2 vbb?
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The enemie, against whom we are made able by the whole armour of God to stand, is the Diuell. The enemy, against whom we Are made able by the Whole armour of God to stand, is the devil.
dt n1, p-acp ro-crq pns12 vbr vvn j p-acp dt j-jn n1 pp-f np1 pc-acp vvi, vbz dt n1.
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Thus is he called our Aduersarie, Enemie, Tempter, Murtherer &c. Much might be spoken of the creation, nature, fall,
Thus is he called our Adversary, Enemy, Tempter, Murderer etc. Much might be spoken of the creation, nature, fallen,
av vbz pns31 vvn po12 n1, n1, n1, n1 av d vmd vbi vvn pp-f dt n1, n1, n1,
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and many other points of the Diuell:
and many other points of the devil:
cc d j-jn n2 pp-f dt n1:
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but I will content my selfe with such points as may most serue for our present purpose, which is to shew how fearefull and terrible an enemie he is.
but I will content my self with such points as may most serve for our present purpose, which is to show how fearful and terrible an enemy he is.
cc-acp pns11 vmb vvi po11 n1 p-acp d n2 c-acp vmb av-js vvi p-acp po12 j n1, r-crq vbz pc-acp vvi c-crq j cc j dt n1 pns31 vbz.
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§. 12. Satan a terrible enemie.
§. 12. Satan a terrible enemy.
§. crd np1 dt j n1.
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FOr the better vnderstanding whereof, know, that the Diuels by creation were good Angels, as powerfull, wise, quicke, speedie, inuisible, immortall, &c. as any other Angels:
FOr the better understanding whereof, know, that the Devils by creation were good Angels, as powerful, wise, quick, speedy, invisible, immortal, etc. as any other Angels:
p-acp dt jc n1 c-crq, vvb, cst dt n2 p-acp n1 vbdr j n2, c-acp j, j, j, j, j, j, av c-acp d j-jn n2:
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equall in euery respect, but inferiour in no respect to the very best Angels.
equal in every respect, but inferior in no respect to the very best Angels.
vvb p-acp d n1, cc-acp j-jn p-acp dx n1 p-acp dt av js n2.
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When they fell they lost not their naturall substance, and essentiall properties thereof, no more then man lost his when he fell:
When they fell they lost not their natural substance, and essential properties thereof, no more then man lost his when he fell:
c-crq pns32 vvd pns32 vvd xx po32 j n1, cc j n2 av, av-dx dc cs n1 vvd po31 c-crq pns31 vvd:
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for as man remained to be not only flesh and bloud, but also a liuing,
for as man remained to be not only Flesh and blood, but also a living,
c-acp c-acp n1 vvd pc-acp vbi xx j n1 cc n1, cc-acp av dt j-vvg,
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yea and a reasonable creature after his fall, so the Diuell remaineth to bee a spirit, inuisible, immortall, quicke, speedie, &c. as before:
yea and a reasonable creature After his fallen, so the devil remains to be a Spirit, invisible, immortal, quick, speedy, etc. as before:
uh cc dt j n1 p-acp po31 n1, av dt n1 vvz pc-acp vbi dt n1, j, j, j, j, av c-acp a-acp:
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onely the qualitie of his nature and properties is altered from good to euill: as powerfull as he was before to good, so powerfull is he now to euill;
only the quality of his nature and properties is altered from good to evil: as powerful as he was before to good, so powerful is he now to evil;
av-j dt n1 pp-f po31 n1 cc n2 vbz vvn p-acp j p-acp j-jn: c-acp j c-acp pns31 vbds a-acp p-acp j, av j vbz pns31 av p-acp j-jn;
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inuisible and quicke hee is, wonderfull close and speedie in working mischiefe, hee was not more desirous of good before his fall,
invisible and quick he is, wonderful close and speedy in working mischief, he was not more desirous of good before his fallen,
j cc j pns31 vbz, j j cc j p-acp vvg n1, pns31 vbds xx av-dc j pp-f j c-acp po31 n1,
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then since he is mischieuous, and euen set vpon euill. There are foure especiall things which make the Diuell very fearefull; First, his power. Secondly, his malice. Thirdly, his subtiltie. Fourthly, his sedulitie and speede.
then since he is mischievous, and even Set upon evil. There Are foure especial things which make the devil very fearful; First, his power. Secondly, his malice. Thirdly, his subtlety. Fourthly, his sedulity and speed.
av c-acp pns31 vbz j, cc av-j vvn p-acp n-jn. pc-acp vbr crd j n2 r-crq vvb dt n1 av j; ord, po31 n1. ord, po31 n1. ord, po31 n1. ord, po31 n1 cc n1.
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Who feareth not a powerfull enemie? This made Goliah seeme so terrible.
Who fears not a powerful enemy? This made Goliath seem so terrible.
r-crq vvz xx dt j n1? np1 vvd np1 vvb av j.
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If an enemie bee malicious, euen for his malice hee is feared as Doeg: or if hee bee craftie and subtill, for which Achitophel was feared:
If an enemy be malicious, even for his malice he is feared as Doeg: or if he be crafty and subtle, for which Ahithophel was feared:
cs dt n1 vbb j, av p-acp po31 n1 pns31 vbz vvn p-acp np1: cc cs pns31 vbb j cc j, p-acp r-crq np1 vbds vvn:
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yea also the enemies of Israel were accounted fearefull in regard of their swiftnesse, That they came hastily with speede.
yea also the enemies of Israel were accounted fearful in regard of their swiftness, That they Come hastily with speed.
uh av dt n2 pp-f np1 vbdr vvn j p-acp n1 pp-f po32 n1, cst pns32 vvd av-j p-acp n1.
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How terrible will all these make an enemie, when they all meete together? It may bee thought that if an enemie bee malicious,
How terrible will all these make an enemy, when they all meet together? It may be Thought that if an enemy be malicious,
c-crq j vmb d d vvb dt n1, c-crq pns32 d vvi av? pn31 vmb vbi vvn cst cs dt n1 vbb j,
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and wanteth power, hee may consume himselfe with malice, and doe little hurt to others:
and Wants power, he may consume himself with malice, and do little hurt to Others:
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or if hee bee powerfull and malicious, but want witte, crafte, and subtiltie, hee may like an vnbridled Horse runne on head-long in his powerfull malice to his owne ruine and destruction:
or if he be powerful and malicious, but want wit, craft, and subtlety, he may like an unbridled Horse run on headlong in his powerful malice to his own ruin and destruction:
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or though to his power and malice, subtiltie bee also added, yet if hee bee slow and carelesse, hee is the lesse feared, in hope that hee may be preuented in all his enterprises.
or though to his power and malice, subtlety be also added, yet if he be slow and careless, he is the less feared, in hope that he may be prevented in all his enterprises.
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But where malice is strengthned by might, might whetted on by malice; both malice and power guided by craft, craft and all stirred vp by diligence, sedulitie,
But where malice is strengthened by might, might whetted on by malice; both malice and power guided by craft, craft and all stirred up by diligence, sedulity,
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and speed, who can stand against such an enemie?
and speed, who can stand against such an enemy?
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Now all these do in a very high degree concurre in the Diuell, as Saint Peter doth notably set them downe in this description of the Diuell;
Now all these do in a very high degree concur in the devil, as Saint Peter does notably Set them down in this description of the devil;
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Your aduersarie the Diuell like a roaring Lion walketh about, seeking whom to deuour. His name Diuell, and that which he seeketh for, to deuoure, sheweth his malice. Your adversary the devil like a roaring lion walks about, seeking whom to devour. His name devil, and that which he seeks for, to devour, shows his malice.
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The beast whereunto he is resembled, Lyon, sheweth his power and craft, and the attribute, roaring, addeth terror thereunto:
The beast whereunto he is resembled, lion, shows his power and craft, and the attribute, roaring, adds terror thereunto:
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lastly, his walking vp and downe, sheweth his sedulitie.
lastly, his walking up and down, shows his sedulity.
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Of his power, malice and sedulitie, I shal haue occasion more distinctly to speak on the 12. verse. §. 13. The Diuels wiles.
Of his power, malice and sedulity, I shall have occasion more distinctly to speak on the 12. verse. §. 13. The Devils wiles.
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SAtans subtiltie is heere particularly expressed vnder this word, wyles. The Greeke word signifieth artificiall, crafty, cunning conueyances of matters, windings vp and downe,
Satan subtlety is Here particularly expressed under this word, wiles. The Greek word signifies artificial, crafty, cunning conveyances of matters, windings up and down,
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and turning euery way to get the greatest aduantage.
and turning every Way to get the greatest advantage.
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Fitly is this word vsed by the Apostle, for his temptations and assaults are very cunning, full of much deceit, of many windings, which make him so mightily preuaile against the greatest sort of the world,
Fitly is this word used by the Apostle, for his temptations and assaults Are very cunning, full of much deceit, of many windings, which make him so mightily prevail against the greatest sort of the world,
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euen against all that are not strong in the Lord, and wise in well vsing the whole armour of God.
even against all that Are not strong in the Lord, and wise in well using the Whole armour of God.
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The titles which in Scripture are giuen to the Diuell, doe euidently imply his great craft.
The titles which in Scripture Are given to the devil, do evidently imply his great craft.
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He is termed a Dragon, and a Serpent, which of al other beasts are counted the craftiest, and wisest:
He is termed a Dragon, and a Serpent, which of all other beasts Are counted the craftiest, and Wisest:
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yea to shew that he hath had long time of experience to make him the more subtill and crafty:
yea to show that he hath had long time of experience to make him the more subtle and crafty:
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he is called an old Serpent, a great red Dragon.
he is called an old Serpent, a great read Dragon.
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There are names in Greek which we ordinarily translate Diuell, that yet further signifie his great subtilty,
There Are names in Greek which we ordinarily translate devil, that yet further signify his great subtlety,
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for they note out his great knowledge and vnexperienced skill.
for they note out his great knowledge and unexperienced skill.
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As his names are, so is his practise, full of many windings, full of much craft.
As his names Are, so is his practice, full of many windings, full of much craft.
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It is an infinite taske, a matter of impossibility to discouer all his cunning straragems and subtill deuices.
It is an infinite task, a matter of impossibility to discover all his cunning straragems and subtle devices.
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He hath old trickes, which long hee hath vsed, because by long continued experience, he hath found that silly men are soone deceiued with them,
He hath old tricks, which long he hath used, Because by long continued experience, he hath found that silly men Are soon deceived with them,
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and that the harme of some cannot warne others: and yet doth he daily inuent new vpon new, euer shifting from one to another:
and that the harm of Some cannot warn Others: and yet does he daily invent new upon new, ever shifting from one to Another:
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if one will not serue, he hath another presently in a readinesse. For diuers persons, diuers conditions, and dispositions, he hath diuers temptations.
if one will not serve, he hath Another presently in a readiness. For diverse Persons, diverse conditions, and dispositions, he hath diverse temptations.
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Sometimes hee playeth the part of a roaring rauenous Lion: somtimes of a craftie fawning Fox:
Sometime he plays the part of a roaring ravenous lion: sometimes of a crafty fawning Fox:
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sometimes appearing in his owne shape, sometimes changing himselfe into an Angell of light, doing any thing for his aduantage.
sometime appearing in his own shape, sometime changing himself into an Angel of Light, doing any thing for his advantage.
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Because the Apostle holdeth himself close to the metaphor taken from warre, I will also follow it,
Because the Apostle holds himself close to the metaphor taken from war, I will also follow it,
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and vnder it discouer some few particular stratagems, leauing it to the particular meditation of others to finde out other.
and under it discover Some few particular stratagems, leaving it to the particular meditation of Others to find out other.
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1. He can well tell how to marshall and set his armie in array; he well knoweth how to order his temptations:
1. He can well tell how to marshal and Set his army in array; he well Knoweth how to order his temptations:
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For first he vseth to make the on-set with light skirmishes and to begin with small temptation;
For First he uses to make the onset with Light Skirmishes and to begin with small temptation;
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and then by degrees to follow with greater and mightier forces.
and then by Degrees to follow with greater and Mightier forces.
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Thus came he to Eue; first onely he made a question whether God had forbidden them any of the trees:
Thus Come he to Eve; First only he made a question whither God had forbidden them any of the trees:
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and then by degrees he came directly to contradict the expresse word of God.
and then by Degrees he Come directly to contradict the express word of God.
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So when he tempted Christ, he began with a doubt whether Christ were the Sonne of God or no,
So when he tempted christ, he began with a doubt whither christ were the Son of God or no,
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and lastly tempted him to monstrous idolatry.
and lastly tempted him to monstrous idolatry.
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Thus he maketh men carelesse at the first, and his temptation lightly to be regarded, till he haue gotten some aduantage;
Thus he makes men careless At the First, and his temptation lightly to be regarded, till he have got Some advantage;
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which when he hath gotten, he will follow with all the might and maine that possibly he can.
which when he hath got, he will follow with all the might and main that possibly he can.
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2 If thus he preuaile not, but at first he be put backe, he can change his ranckes and weapons:
2 If thus he prevail not, but At First he be put back, he can change his ranks and weapons:
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he can alter his temptations, and beginne with fierce and violent assaults.
he can altar his temptations, and begin with fierce and violent assaults.
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Thus he set on Iob. If hee cannot seduce men by mouing them to make light account of sin, he will perswade them that euery sinne is most hainous, that their sins are vnpardonable.
Thus he Set on Job If he cannot seduce men by moving them to make Light account of since, he will persuade them that every sin is most heinous, that their Sins Are unpardonable.
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If hee cannot make them superstitious, he will striue to make them prophane: and thus help one temptation with another.
If he cannot make them superstitious, he will strive to make them profane: and thus help one temptation with Another.
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3. If he obserue the forces of the Lords Souldiers to be strong and well ordered and fortified,
3. If he observe the forces of the lords Soldiers to be strong and well ordered and fortified,
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then his endeauour will be pollitikely to allure some out of their rancks, and so make a breach;
then his endeavour will be politicly to allure Some out of their ranks, and so make a breach;
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it seemeth that thus he preuailed much, and got great aduantage in the Church of Corinth. For thus hee bred Schismes and contentions among them.
it seems that thus he prevailed much, and god great advantage in the Church of Corinth. For thus he bred Schisms and contentions among them.
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Whereupon the Apostle exhorteth euery man to abide in the same vocation wherein he was called.
Whereupon the Apostle exhorteth every man to abide in the same vocation wherein he was called.
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Thus in these our dayes hath hee caused must trouble in Gods Churches by the inordinate walking of many persons;
Thus in these our days hath he caused must trouble in God's Churches by the inordinate walking of many Persons;
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who leauing their owne places, haue caused diuisions, sects, and separations from the Church.
who leaving their own places, have caused divisions, Sects, and separations from the Church.
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4. If hee obserue some prouident Captaine, watchfull ouer the Lords armies, and carefull to keepe his souldiers in good order, animating and incouraging them,
4. If he observe Some provident Captain, watchful over the lords armies, and careful to keep his Soldiers in good order, animating and encouraging them,
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then will the Diuell vse the King of Arams stratagem: all his forces shall be bent against that Captaine.
then will the devil use the King of Arams stratagem: all his forces shall be bent against that Captain.
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Thus hee fiercely set vpon our chiefe Captaine in the wildernesse, and throughout the whole course of his life;
Thus he fiercely Set upon our chief Captain in the Wilderness, and throughout the Whole course of his life;
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but especially in the Garden, and on the Crosse. Thus did he desire to winow the Apostles:
but especially in the Garden, and on the Cross. Thus did he desire to winow the Apostles:
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Thus doth he sorely tempt Magistrates, Ministers, & such as haue charge ouer others.
Thus does he sorely tempt Magistrates, Ministers, & such as have charge over Others.
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5. If he preuaile not against them, rather then faile, he will set vpon the weakest.
5. If he prevail not against them, rather then fail, he will Set upon the Weakest.
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Thus dealt he by the ministery of Heretikes, who led captiue simple weomen. And thus in our dayes dealeth he by the ministery of Papists, Anabaptists, Separatists, and all other Sectaries.
Thus dealt he by the Ministry of Heretics, who led captive simple women. And thus in our days deals he by the Ministry of Papists, Anabaptists, Separatists, and all other Sectaries.
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6. If by none of these meanes hee can accomplish his plots, as hee desireth, face to face,
6. If by none of these means he can accomplish his plots, as he Desires, face to face,
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or force against force, then will he lay some secret ambushments or other, to set on the Lords souldiers vnawares behinde their back,
or force against force, then will he lay Some secret ambushments or other, to Set on the lords Soldiers unawares behind their back,
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like to that stratagem of Ioshuah, and of the Israelites: as when he suffers Christians to goe on in doing the worke of the Lord,
like to that stratagem of Joshua, and of the Israelites: as when he suffers Christians to go on in doing the work of the Lord,
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and performing such dueties as belong vnto them, but will come behinde, and cast into their hearts some conceits of merit and pride.
and performing such duties as belong unto them, but will come behind, and cast into their hearts Some conceits of merit and pride.
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Thus he gaue Paul a backe-blow.
Thus he gave Paul a backblow.
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Thus he ouercommeth the Papists, and many ignorant persons among vs. Sometimes also hee will cast lustfull and worldly thoughts and cares into them, and so choake all.
Thus he Overcometh the Papists, and many ignorant Persons among us Sometime also he will cast lustful and worldly thoughts and Cares into them, and so choke all.
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7. If the Lords souldiers be so circumspect, as neither by force nor fraud hee can preuaile, hee will not sticke to change his flag:
7. If the lords Soldiers be so circumspect, as neither by force nor fraud he can prevail, he will not stick to change his flag:
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and seeme to fight vnder the Lords banner, as Tobiah, Sanballat, and other deadly enemies of the Iewes endeauoured to doe.
and seem to fight under the lords banner, as Tobiah, Sanballat, and other deadly enemies of the Iewes endeavoured to do.
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In this respect the Apostle saith, that's Satan transformeth himselfe into an Angell of light, and his Ministers into the Apostles of Christ.
In this respect the Apostle Says, that's Satan Transformeth himself into an Angel of Light, and his Ministers into the Apostles of christ.
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Thus oftentimes hee preuaileth with such as are of tender consciences to make many needlesse scruples, by accounting such things to bee sinne, which Gods word neuer made sinne,
Thus oftentimes he prevaileth with such as Are of tender Consciences to make many needless scruples, by accounting such things to be sin, which God's word never made sin,
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and by thinking many things to be necessary dueties, which belong not at all vnto them.
and by thinking many things to be necessary duties, which belong not At all unto them.
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Thus haue we a taste of some of his wiles, I will not further range foorth into this spacious field, lest I bee too tedious.
Thus have we a taste of Some of his wiles, I will not further range forth into this spacious field, lest I be too tedious.
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Hauing such an enemie as the Diuell is, had wee not need to bee strong in the Lord, and in the power of his might? this enemy hauing so many wyles, had wee not need be alwaies prepared with the whole arm or of God? assuredly if we be not strong in the power of Gods might, there is no standing against the Diuell.
Having such an enemy as the devil is, had we not need to be strong in the Lord, and in the power of his might? this enemy having so many wiles, had we not need be always prepared with the Whole arm or of God? assuredly if we be not strong in the power of God's might, there is no standing against the devil.
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If at any time we be without the whole armour of God, doubtlesse we shal soone be ouertaken with some of his wiles.
If At any time we be without the Whole armour of God, doubtless we shall soon be overtaken with Some of his wiles.
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How doth this which hath beene said of the Diuell and his wyles, commend vnto vs the prouident care of God ouer vs, who keepeth vs safe from such an enemy,
How does this which hath been said of the devil and his wiles, commend unto us the provident care of God over us, who Keepeth us safe from such an enemy,
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and from such wiles? and how doth it set foorth the excellencie of the fore-named whole armour of God? Very excellent must needs that armour be, which is able to keepe vs safe from so potent and malicious an enemie, who hath so many wiles to deceiue vs. This sheweth it to be very compleate and euery way sufficient,
and from such wiles? and how does it Set forth the excellency of the forenamed Whole armour of God? Very excellent must needs that armour be, which is able to keep us safe from so potent and malicious an enemy, who hath so many wiles to deceive us This shows it to be very complete and every Way sufficient,
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for while we haue it on, well fitted to vs, all the craft of the Diuell cannot finde a naked place where to wound vs, his strength is not able to pierce it;
for while we have it on, well fitted to us, all the craft of the devil cannot find a naked place where to wound us, his strength is not able to pierce it;
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no though his craft and strength be both whetted on with malice.
no though his craft and strength be both whetted on with malice.
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Is there not now great reason we should put it on and alwaies keepe it on? that we neither wake,
Is there not now great reason we should put it on and always keep it on? that we neither wake,
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nor sleepe, be alone, or in company without it?
nor sleep, be alone, or in company without it?
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Labour to haue our eyes enlightned (that we may disctie those wiles of the Diuel) and to be filled with spiritual prudence and wisdome, that we escape these snares.
Labour to have our eyes enlightened (that we may disctie those wiles of the devil) and to be filled with spiritual prudence and Wisdom, that we escape these snares.
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Let vs preserue in vs an holy iealousy ouer our selues, & suspition of the Diuel and his wiles, fearing left he should find vs somewhere vnarmed,
Let us preserve in us an holy jealousy over our selves, & suspicion of the devil and his wiles, fearing left he should find us somewhere unarmed,
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and sometime vnprepared (for otherwise we are safe.) Gods word is able to afford vnto vs wisdome enough to auoid his wiles.
and sometime unprepared (for otherwise we Are safe.) God's word is able to afford unto us Wisdom enough to avoid his wiles.
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For Dauid thereby was made wiser then his enemies.
For David thereby was made Wiser then his enemies.
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Let vs therein exercise our selues, and withall pray with Dauid, that God would turne the wiles and counsels of the Diuell into foolishnesse:
Let us therein exercise our selves, and withal pray with David, that God would turn the wiles and Counsels of the devil into foolishness:
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For God catcheth the wise in their owne craftinesse. THE THIRD PART. The reason why we must be well armed.
For God Catches the wise in their own craftiness. THE THIRD PART. The reason why we must be well armed.
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Ephes. 6. 12. For wee wrestle not against flesh and blood, but against Principalities, against Powers, against worldly Gouernours, Princes of the darknesse of this world, against spirituall wickednesse in heauenly things. §. 1. The coherence.
Ephesians 6. 12. For we wrestle not against Flesh and blood, but against Principalities, against Powers, against worldly Governors, Princes of the darkness of this world, against spiritual wickedness in heavenly things. §. 1. The coherence.
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IN this verse is laid downe the motiue which the Apostle vseth, to vrge the fore-named direction.
IN this verse is laid down the motive which the Apostle uses, to urge the forenamed direction.
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It may haue a double reference First, generall to the former exhortation, Be strong, &c. yea,
It may have a double Referente First, general to the former exhortation, Be strong, etc. yea,
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and put on the whole armour, &c. because we haue such enemies as are heere described.
and put on the Whole armour, etc. Because we have such enemies as Are Here described.
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Secondly, particular to the last clause of the former verse, where he shewed that we were to stand against the Diuell,
Secondly, particular to the last clause of the former verse, where he showed that we were to stand against the devil,
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so it serues as an amplification of them:
so it serves as an amplification of them:
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for if the question be asked, what is the Diuell, that we should be so prepared against him? these words set him forth;
for if the question be asked, what is the devil, that we should be so prepared against him? these words Set him forth;
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not flesh and blood, but principalities, &c. The first particle for, being a causall particle, which intimateth a reason, implieth the first reference: not Flesh and blood, but principalities, etc. The First particle for, being a causal particle, which intimateth a reason, Implies the First Referente:
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the immediat connexion of this verse vpon the last clause of the former verse, implieth the second. Both may well stand together:
the immediate connexion of this verse upon the last clause of the former verse, Implies the second. Both may well stand together:
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for both import one and the same thing:
for both import one and the same thing:
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namely, that because wee haue so dreadfull and deadly enemies, wee ought to bee well prepared against them. §. 2. Danger maketh watchfull.
namely, that Because we have so dreadful and deadly enemies, we ought to be well prepared against them. §. 2. Danger makes watchful.
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FRom the inference then of this verse, and from the force of the Apostles argument, I collect, that The greater danger we are subiect vnto, the more watchfull and carefull we must be for our safety.
FRom the Inference then of this verse, and from the force of the Apostles argument, I collect, that The greater danger we Are Subject unto, the more watchful and careful we must be for our safety.
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When Christ obserued what a sore agony he was to enter into, he did not only watch and pray himselfe, When christ observed what a soar agony he was to enter into, he did not only watch and pray himself,
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but called vpon his Disciples to watch and pray: and because they did not, he rebuked them for their sluggishnesse.
but called upon his Disciples to watch and pray: and Because they did not, he rebuked them for their sluggishness.
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Saint Peter vrgeth this dutie of watchfulnesse vpon a like reason;
Saint Peter urges this duty of watchfulness upon a like reason;
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namely, because we haue so feareful an enemy ▪ Outward temporal dangers make naturall men watchfull and carefull for their temporal estates and liues,
namely, Because we have so fearful an enemy ▪ Outward temporal dangers make natural men watchful and careful for their temporal estates and lives,
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as the histories of all times and ages shew.
as the histories of all times and ages show.
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Seeing then that spirituall dangers are much more fearfull, ought we not to be much more carefull?
Seeing then that spiritual dangers Are much more fearful, ought we not to be much more careful?
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If we be, we doe not only shew that we haue regard of our soules, and seeke the good of them, but also we shall procure much good vnto them,
If we be, we do not only show that we have regard of our Souls, and seek the good of them, but also we shall procure much good unto them,
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and preuent and keepe away much mischiefe from them.
and prevent and keep away much mischief from them.
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What false consequences doe most make of that spirituall danger, whereunto they vnderstand that they are subiect by reason of their spirituall enemies? Euen cleane contrary to this inference of the Apostle,
What false consequences do most make of that spiritual danger, whereunto they understand that they Are Subject by reason of their spiritual enemies? Eve clean contrary to this Inference of the Apostle,
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and the wisdome thereby taught vs; and that in two extreames: one of presumption, the other of despaire:
and the Wisdom thereby taught us; and that in two extremes: one of presumption, the other of despair:
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for some, when they heare of such enemies as are heere described, they doe too vainely, carelesly,
for Some, when they hear of such enemies as Are Here described, they do too vainly, carelessly,
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and proudly contemne them, like Gaal: other too meanely, basely, and slauishly dread them, like Ahaz. §. 3. Against presumption.
and proudly contemn them, like Gaal: other too meanly, basely, and slavishly dread them, like Ahaz. §. 3. Against presumption.
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THe former extreame, which is presumption, ariseth partly from too great a conceit of our selues, and of our owne strength;
THe former extreme, which is presumption, arises partly from too great a conceit of our selves, and of our own strength;
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and partly from too light credence and beleefe of that which is recorded of the Diuell.
and partly from too Light credence and belief of that which is recorded of the devil.
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That selfe-conceit maketh vs fondly imagine that wee are well able to resist all temptations of the Diuell, or any of his instruments:
That Self-conceit makes us fondly imagine that we Are well able to resist all temptations of the devil, or any of his Instruments:
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whereupon many are ready to lay (when they are exhorted to take heed of the Diuell,
whereupon many Are ready to lay (when they Are exhorted to take heed of the devil,
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and of his strong temptations) I defie the Diuell and all his wicked crue, he can doe no hurt to me:
and of his strong temptations) I defy the devil and all his wicked crew, he can do no hurt to me:
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I can (I thanke God) easily auoid his temptations the gates of hell cannot preuaile against mee; I can (I thank God) Easily avoid his temptations the gates of hell cannot prevail against me;
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and yet proud silly fooles, they are ouertaken and ouercome with euery slight temptation.
and yet proud silly Fools, they Are overtaken and overcome with every slight temptation.
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Peter (though otherwise a man of good gifts) was somewhat too conceited of himselfe, Peter (though otherwise a man of good Gifts) was somewhat too conceited of himself,
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and too much inclined to this extreame, and yet when he was to stand to it, a silly wench daunted him.
and too much inclined to this extreme, and yet when he was to stand to it, a silly wench daunted him.
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Light credence maketh vs thinke the Diuell cannot be so terrible, as he is set forth to be; Light credence makes us think the devil cannot be so terrible, as he is Set forth to be;
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but that the things which are written and said of him and his wiles, are but as scarcrowes and bugbeares to make men afraid,
but that the things which Are written and said of him and his wiles, Are but as scarecrows and bugbears to make men afraid,
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like to olde tales of the walking of spirits, of fairies, hobgoblins, &c. This incredulitie much hindereth the power of such exhortations, directions, admonitions and rebukes, which are giuen vs for our good.
like to old tales of the walking of spirits, of fairies, hobgoblins, etc. This incredulity much hindereth the power of such exhortations, directions, admonitions and rebukes, which Are given us for our good.
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Both Peter and the other Disciples were somewhat tainted here with: for when Christ told them all, that all of them should be offended by him,
Both Peter and the other Disciples were somewhat tainted Here with: for when christ told them all, that all of them should be offended by him,
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and that Peter in particular should deny him, none of them would beleeue it: Peter saith, Though all should, yet he would neuer:
and that Peter in particular should deny him, none of them would believe it: Peter Says, Though all should, yet he would never:
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and againe, though he should die, yet would he not deny Christ: and so said all the Disciples. §. 4. Against Despaire.
and again, though he should die, yet would he not deny christ: and so said all the Disciples. §. 4. Against Despair.
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THe latter extreame which is Despaire, ariseth partly from too deepe an apprehension of the power of the Diuell (as if his power were infinite,
THe latter extreme which is Despair, arises partly from too deep an apprehension of the power of the devil (as if his power were infinite,
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and he were able to do whatsoeuer his malice led him vnto, and so could doe what hee would:
and he were able to do whatsoever his malice led him unto, and so could do what he would:
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or vnlimited, God letting the raines loose vnto him, and holding him in no further then he list himselfe,
or unlimited, God letting the reins lose unto him, and holding him in no further then he list himself,
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and so he might doe what he could, like an vntamed horse that is not curbed and bridled in) and partly from too light an esteeme of that power which is to be had in God,
and so he might do what he could, like an untamed horse that is not curbed and bridled in) and partly from too Light an esteem of that power which is to be had in God,
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and of the great helpe and benefite which the whole armour of God affordeth, as if God were not able to make vs strong enough,
and of the great help and benefit which the Whole armour of God affords, as if God were not able to make us strong enough,
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nor that whole armour sufficient to make vs safe.
nor that Whole armour sufficient to make us safe.
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These two causes of despaire made the Israelites often times vtter most desperat speeches against God:
These two Causes of despair made the Israelites often times utter most desperate Speeches against God:
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for when they heard that in Canaan (the Land which was giuen them for inheritance) the people were strong that there were men of great stature, euen Grants therein, that the Cities were walled,
for when they herd that in Canaan (the Land which was given them for inheritance) the people were strong that there were men of great stature, even Grants therein, that the Cities were walled,
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and exceeding great, they desperately expostulated with the Lord, why he brought them into that Land to fall by the sword,and exceeding great, they desperately expostulated with the Lord, why he brought them into that Land to fallen by the sword,
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and in despaire of euer possessing Canaan, whou•d n•eds returne againe into Egypt: and another time they plainly made doubt of Gods power, saying, Can God prepare a table in the wildernesse? Can he giue bread? As these Israelites murmured against God,
and in despair of ever possessing Canaan, whou•d n•eds return again into Egypt: and Another time they plainly made doubt of God's power, saying, Can God prepare a table in the Wilderness? Can he give bred? As these Israelites murmured against God,
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and made question of his power and truth in performing his promises, in regard of their temporall enemies, whom they iudged to bee too strong for them:
and made question of his power and truth in performing his promises, in regard of their temporal enemies, whom they judged to be too strong for them:
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so doe many in regard of their spirituall enemies.
so do many in regard of their spiritual enemies.
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Thus wee see how prone wee are to peruert those things to our destruction, which the Lord hath set forth for our instruction.
Thus we see how prove we Are to pervert those things to our destruction, which the Lord hath Set forth for our instruction.
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Heere the Apostle layeth downe both the meanes for our defence;
Here the Apostle Layeth down both the means for our defence;
av dt n1 vvz a-acp d dt n2 p-acp po12 n1;
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and also the danger to which wee are subiect, that we should be the more carefull in arming our selues:
and also the danger to which we Are Subject, that we should be the more careful in arming our selves:
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we either presumptuously defie our enemies, and care not to vse any meanes of safegard;
we either presumptuously defy our enemies, and care not to use any means of safeguard;
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or else are too timerously daunted with our enemies, and thinke the Lords defence can doe vs no good.
or Else Are too timorously daunted with our enemies, and think the lords defence can do us not good.
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Wherefore that in hearing the great danger wherein we are by reason of our enemies heere described, we take not occasion thereby to fall into any of these extreames,
Wherefore that in hearing the great danger wherein we Are by reason of our enemies Here described, we take not occasion thereby to fallen into any of these extremes,
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but rather the more carefully auoide them, and keepe in the middle way, which is,
but rather the more carefully avoid them, and keep in the middle Way, which is,
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so much the more earnestly to flye vnto the power of Gods might, and so much the more carefully to keep fast on the whole armour of God;
so much the more earnestly to fly unto the power of God's might, and so much the more carefully to keep fast on the Whole armour of God;
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I thought good before-hand to deliuer this instruction, which naturally ariseth from the force of the Apostles reasons.
I Thought good beforehand to deliver this instruction, which naturally arises from the force of the Apostles Reasons.
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Now come wee more distinctly to handle the words themselues. §. 5. Exposition of the words.
Now come we more distinctly to handle the words themselves. §. 5. Exposition of the words.
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IN this verse is a Description of a Christian combate. The parts are two. In the first is noted the kinde of combate, wrestle.
IN this verse is a Description of a Christian combat. The parts Are two. In the First is noted the kind of combat, wrestle.
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In the second are set forth the Combatants, or the Persons, which on either side maintaine the combate.
In the second Are Set forth the Combatants, or the Persons, which on either side maintain the combat.
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These are on the one side Defendants; on the other side Assaulters, which are largely described;
These Are on the one side Defendants; on the other side Assaulters, which Are largely described;
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& that both negatiuely, not flesh and blood, and affirmatiuely, but principalities, &c.
& that both negatively, not Flesh and blood, and affirmatively, but principalities, etc.
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The first point in order to be handled, is the kinde of combate, implied vnder this word wrestle. In the originall it is thus set downe word for word, There is a wrestling. Wee may not thinke that hereby is meant a matter of sport,
The First point in order to be handled, is the kind of combat, implied under this word wrestle. In the original it is thus Set down word for word, There is a wrestling. we may not think that hereby is meant a matter of sport,
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as our English word, wrestling, may seeme to imply:
as our English word, wrestling, may seem to imply:
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for though the Greek word, as well as the English, be sometimes attributed to a strife of sport,
for though the Greek word, as well as the English, be sometime attributed to a strife of sport,
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yet is it also vsed for a serious and fierce fight and combate.
yet is it also used for a serious and fierce fight and combat.
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The Greek word according to the proper notation of it, signifieth such a strife as maketh the body of him that striueth to shake againe.
The Greek word according to the proper notation of it, signifies such a strife as makes the body of him that strives to shake again.
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It implieth then that the combate heere spoken of, is not a light skirmish, with enemies aloofe off,
It Implies then that the combat Here spoken of, is not a Light skirmish, with enemies aloof off,
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but a grapling with them hand to hand; & in that respect the more fierce and dangerous.
but a grappling with them hand to hand; & in that respect the more fierce and dangerous.
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If they were far off from vs, and aloofe should shoote or throw their weapons against vs, we might thinke to espie their darts before they fall on vs,
If they were Far off from us, and aloof should shoot or throw their weapons against us, we might think to espy their darts before they fallen on us,
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or that they might misse of their ayme:
or that they might miss of their aim:
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But the combate being, as it were, a grapling hand to hand, all such hopes are taken away:
But the combat being, as it were, a grappling hand to hand, all such hope's Are taken away:
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for they are neere vs to espie where to annoy vs, and so may assault vs the more fiercely.
for they Are near us to espy where to annoy us, and so may assault us the more fiercely.
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§. 6. The danger of a Christians combate. OVr spirituall war is a sore, fierce and dangerous war.
§. 6. The danger of a Christians combat. Our spiritual war is a soar, fierce and dangerous war.
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It is a kinde of combate which will trie our prowesse and courage, wherby proofe will soone be made whether our armor be armor of proofe or not, It is a kind of combat which will try our prowess and courage, whereby proof will soon be made whither our armour be armour of proof or not,
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or whether we haue put on this whole armour.
or whither we have put on this Whole armour.
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The truth of this was manifested in Christ our head, whom the diuel hurried from wildernes to pinacle, from pinacle to mountain: The truth of this was manifested in christ our head, whom the Devil hurried from Wilderness to pinnacle, from pinnacle to mountain:
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what the diuell did to Christ outwardly, and visibly, he vseth to doe to others inwardly and secretly.
what the Devil did to christ outwardly, and visibly, he uses to do to Others inwardly and secretly.
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The estate and condition of Christ while hee liued on earth, is a liuely representation of the estate and condition of his Church in this world.
The estate and condition of christ while he lived on earth, is a lively representation of the estate and condition of his Church in this world.
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Peter felt such a wrestling, so did Paul, so doe all that slauishly yeeld not themselues to the power of the Diuel. Peter felt such a wrestling, so did Paul, so do all that slavishly yield not themselves to the power of the devil.
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Thus God ordereth our estate, 1. The more to manifest and magnifie the power of his might,
Thus God Ordereth our estate, 1. The more to manifest and magnify the power of his might,
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and the sufficiencie of his armour.
and the sufficiency of his armour.
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For the sorer the fight is, and the more dangerous, the greater doth that strength appeare to be,
For the Sorer the fight is, and the more dangerous, the greater does that strength appear to be,
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and the more excellent the meanes whereby we are supported.
and the more excellent the means whereby we Are supported.
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2. To make vs with greater and stronger confidence to depend and relye vpon him, as Dauid, and Iehosaphat.
2. To make us with greater and Stronger confidence to depend and rely upon him, as David, and Jehoshaphat.
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3. To vse the meanes appointed more carefully, as the Iewes who while they were working, were prepared against their enemies.
3. To use the means appointed more carefully, as the Iewes who while they were working, were prepared against their enemies.
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This may serue as a meanes to make triall of our estate: if all be quiet within vs, that there bee no wrestling, no fighting;
This may serve as a means to make trial of our estate: if all be quiet within us, that there be no wrestling, no fighting;
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or if any, now and then a light skirmish, it is to be feared that our enemies haue gotten possession of vs,
or if any, now and then a Light skirmish, it is to be feared that our enemies have got possession of us,
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and we slauishly haue yeelded to them, and so made a couenant with them.
and we slavishly have yielded to them, and so made a Covenant with them.
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Fierce combates doe giue vs more assurance that the Lord is still our God, and we his souldiers, then light or no assaults:
Fierce combats do give us more assurance that the Lord is still our God, and we his Soldiers, then Light or no assaults:
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for if the Diuell bee our Lord, he can let vs be quiet; but if our enemie, assuredly we shall feele his hand.
for if the devil be our Lord, he can let us be quiet; but if our enemy, assuredly we shall feel his hand.
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This sheweth the reason why so many faint, and are foiled: for it were no great matter to endure light and easie combates:
This shows the reason why so many faint, and Are foiled: for it were no great matter to endure Light and easy combats:
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but when wee come to bee shaken indeed, then to stand fast is a token of extraordinary courage:
but when we come to be shaken indeed, then to stand fast is a token of extraordinary courage:
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this was it which proued the patience and courage of Iob.
this was it which proved the patience and courage of Job
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Thinke not that we haue done enough, when we haue passed ouer some light trials, but prepare for greater;
Think not that we have done enough, when we have passed over Some Light trials, but prepare for greater;
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we must come to a wrestling. Marke what the Apostle saith of them which had endured a great fight, Yee haue neede of patience;
we must come to a wrestling. Mark what the Apostle Says of them which had endured a great fight, Ye have need of patience;
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and againe, Ye haue not yet resisted vnto blood.
and again, You have not yet resisted unto blood.
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For our comfort, note, that though wrestling imply a sore combate, yet it implieth not a conquest ouer vs:
For our Comfort, note, that though wrestling imply a soar combat, yet it Implies not a conquest over us:
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of this there is no feare:
of this there is no Fear:
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for Christ our head hath ouercome our enemie, and destroyed him that had the power of death, that he might deliuer all them, which for feare of death were all their life time subiect to bondage:
for christ our head hath overcome our enemy, and destroyed him that had the power of death, that he might deliver all them, which for Fear of death were all their life time Subject to bondage:
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hee hath led captiuitie captiue, and deliuered vs from the power of darknesse, that we might be free from being ouercome, though not from wrestling. §. 7. None exempted from fight. he hath led captivity captive, and Delivered us from the power of darkness, that we might be free from being overcome, though not from wrestling. §. 7. None exempted from fight.
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THe Defendants who maintain this wrestling are comprised vnder this particle we, which includes himselfe and all like to himselfe, together with them to whom hee wrote, and all like vnto them: so that
THe Defendants who maintain this wrestling Are comprised under this particle we, which includes himself and all like to himself, together with them to whom he wrote, and all like unto them: so that
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All of all sorts are to wrestle and fight this spirituall combate. All of all sorts Are to wrestle and fight this spiritual combat.
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Neither Ministers, nor people, poore nor rich, male nor female, newly planted, nor old grown, none of whatsoeuer rancke, condition, estate, age, qualitie, &c. exempted. Neither Ministers, nor people, poor nor rich, male nor female, newly planted, nor old grown, none of whatsoever rank, condition, estate, age, quality, etc. exempted.
av-dx n2, ccx n1, j ccx j, n1 ccx n-jn, av-j vvn, ccx j vvn, pix pp-f r-crq n1, n1, n1, n1, n1, av vvn.
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Whosoeuer is of the seed of the woman, must looke to haue his heele bruised. There is enmitie betwixt the two seeds; Whosoever is of the seed of the woman, must look to have his heel Bruised. There is enmity betwixt the two seeds;
r-crq vbz pp-f dt n1 pp-f dt n1, vmb vvi pc-acp vhi po31 n1 vvn. pc-acp vbz n1 p-acp dt crd n2;
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the Diuell spared not the woman which was the weaker vessell, and hee feared not the head, Christ himselfe, who was the strongest of all.
the devil spared not the woman which was the Weaker vessel, and he feared not the head, christ himself, who was the Strongest of all.
dt n1 vvd xx dt n1 r-crq vbds dt jc n1, cc pns31 vvd xx dt n1, np1 px31, r-crq vbds dt js pp-f d.
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Who may thinke to be spared? who can imagine that Satan will feare to wrestle with him?
Who may think to be spared? who can imagine that Satan will Fear to wrestle with him?
q-crq vmb vvi pc-acp vbi vvn? q-crq vmb vvi cst np1 vmb vvi pc-acp vvi p-acp pno31?
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735
God will haue all of all sorts to be tried: and the Diuell beareth a like hatred against all: hee seeketh whom to deuoure:
God will have all of all sorts to be tried: and the devil bears a like hatred against all: he seeks whom to devour:
np1 vmb vhi d pp-f d n2 pc-acp vbi vvn: cc dt n1 vvz dt j n1 p-acp d: pns31 vvz ro-crq p-acp vvi:
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so he may deuour them, he careth not who they be:
so he may devour them, he Careth not who they be:
av pns31 vmb vvi pno32, pns31 vvz xx r-crq pns32 vbb:
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as a Wolfe spareth none of the flocke, ramme, sheepe or lambe that he can come by.
as a Wolf spares none of the flock, ram, sheep or lamb that he can come by.
c-acp dt n1 vvz pix pp-f dt n1, n1, n1 cc n1 cst pns31 vmb vvi p-acp.
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Let all, Ministers and people, strong and weake, all of al sorts apply all the exhortations & directions here deliuered vnto themselues.
Let all, Ministers and people, strong and weak, all of all sorts apply all the exhortations & directions Here Delivered unto themselves.
vvb d, n2 cc n1, j cc j, d pp-f d n2 vvi d dt n2 cc n2 av vvn p-acp px32.
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Let not the weaker sort put them off vpon conceit that fierce combats belong to strong Christians; Let not the Weaker sort put them off upon conceit that fierce combats belong to strong Christians;
vvb xx dt jc n1 vvd pno32 a-acp p-acp n1 cst j n2 vvb p-acp j np1;
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Satan hauing greatest hope to preuaile against the weakest, will not faile to set on them:
Satan having greatest hope to prevail against the Weakest, will not fail to Set on them:
np1 vhg js n2 pc-acp vvi p-acp dt js, vmb xx vvi pc-acp vvi p-acp pno32:
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nor yet let the stronger put them off, vpon conceit that the diuell dareth not meddle with them:
nor yet let the Stronger put them off, upon conceit that the Devil dareth not meddle with them:
ccx av vvb dt jc vvn pno32 a-acp, p-acp n1 cst dt n1 vvz xx vvi p-acp pno32:
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for though there may be some difference betwixt them and the weaker Christians, yet the strength of the strongest is nothing in comparison of the diuels might,
for though there may be Some difference betwixt them and the Weaker Christians, yet the strength of the Strongest is nothing in comparison of the Devils might,
c-acp cs pc-acp vmb vbi d n1 p-acp pno32 cc dt jc np1, av dt n1 pp-f dt js vbz pix p-acp n1 pp-f dt ng1 n1,
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if they come in confidence of it, and not of the Lords strength, Besides, Satan, knowing that their fall will proue a discouragement to others, will make the greatest assaults against them.
if they come in confidence of it, and not of the lords strength, Beside, Satan, knowing that their fallen will prove a discouragement to Others, will make the greatest assaults against them.
cs pns32 vvb p-acp n1 pp-f pn31, cc xx pp-f dt n2 n1, a-acp, np1, vvg cst po32 n1 vmb vvi dt n1 p-acp n2-jn, vmb vvi dt js n2 p-acp pno32.
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Let Ministers know that the precepts they giue others, belong to themselues, which the Apostle heere implieth:
Let Ministers know that the Precepts they give Others, belong to themselves, which the Apostle Here Implies:
vvb n2 vvb cst dt n2 pns32 vvb n2-jn, vvb p-acp px32, r-crq dt n1 av vvz:
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for though his direction were in the second person ( be yee strong, put yee on ) yet hee layeth downe the motiue in the first person ( we ) to shew that he was in as great danger as they, that he stood in as great need of helpe as they;
for though his direction were in the second person (be ye strong, put ye on) yet he Layeth down the motive in the First person (we) to show that he was in as great danger as they, that he stood in as great need of help as they;
c-acp cs po31 n1 vbdr p-acp dt ord n1 (vbi pn22 j, vvb pn22 p-acp) av pns31 vvz a-acp dt n1 p-acp dt ord n1 (po12) pc-acp vvi cst pns31 vbds p-acp c-acp j n1 c-acp pns32, cst pns31 vvd p-acp p-acp j n1 pp-f n1 c-acp pns32;
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and that therefore the forenamed directions belonged to him as well as to them. Ministers are men as well as others, subiect to like passions as others.
and that Therefore the forenamed directions belonged to him as well as to them. Ministers Are men as well as Others, Subject to like passion as Others.
cc cst av dt j-vvn n2 vvd p-acp pno31 c-acp av c-acp p-acp pno32. n2 vbr n2 c-acp av c-acp n2-jn, n-jn p-acp j n2 p-acp n2-jn.
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If they preach not to themselues, what means of edification, of direction and incouragemēt belongeth vnto them? Wherfore as people may not imagine that these matters of spiritual warfare belong only to Ministers,
If they preach not to themselves, what means of edification, of direction and encouragement belongeth unto them? Wherefore as people may not imagine that these matters of spiritual warfare belong only to Ministers,
cs pns32 vvb xx pc-acp px32, r-crq vvz pp-f n1, pp-f n1 cc n1 vvz p-acp pno32? c-crq p-acp n1 vmb xx vvi cst d n2 pp-f j n1 vvi av-j p-acp n2,
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as if they onely were the Lords souldiers, so neither may Ministers put them off from themselues to the people,
as if they only were the lords Soldiers, so neither may Ministers put them off from themselves to the people,
c-acp cs pns32 av-j vbdr dt n2 n2, av dx vmb n2 vvi pno32 a-acp p-acp px32 p-acp dt n1,
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as if they were only to look on, & the people to fight; but euery one apply them to themselues. §. 8. Exposition of words.
as if they were only to look on, & the people to fight; but every one apply them to themselves. §. 8. Exposition of words.
c-acp cs pns32 vbdr j pc-acp vvi a-acp, cc dt n1 pc-acp vvi; cc-acp d pi vvb pno32 p-acp px32. §. crd n1 pp-f n2.
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VVE haue heard of the Defendants:
WE have herd of the Defendants:
pns12 vhb vvn pp-f dt n2:
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751
Who are the challengers and assaulters? they are set downe negatiuely, not flesh and blood.
Who Are the challengers and assaulters? they Are Set down negatively, not Flesh and blood.
r-crq vbr dt n2 cc n2? pns32 vbr vvn a-acp av-j, xx n1 cc n1.
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For this particle not, hath reference to this latter clause, as if there were a comma betwixt wrestle and not, thus, we wrestle, not with flesh, &c. By flesh and blood, are here meant such creatures as haue a bodily substance which consisteth of flesh and blood:
For this particle not, hath Referente to this latter clause, as if there were a comma betwixt wrestle and not, thus, we wrestle, not with Flesh, etc. By Flesh and blood, Are Here meant such creatures as have a bodily substance which Consisteth of Flesh and blood:
p-acp d n1 xx, vhz n1 p-acp d d n1, c-acp cs pc-acp vbdr dt n1 p-acp vvb cc xx, av, pns12 vvb, xx p-acp n1, av p-acp n1 cc n1, vbr av vvn d n2 c-acp vhb dt j n1 r-crq vvz pp-f n1 cc n1:
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in which respect man is termed flesh, and Christ is said to be made flesh, because he had a corporall substance:
in which respect man is termed Flesh, and christ is said to be made Flesh, Because he had a corporal substance:
p-acp r-crq n1 n1 vbz vvn n1, cc np1 vbz vvn pc-acp vbi vvn n1, c-acp pns31 vhd dt j n1:
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herein a difference is made betwixt a Spirit, and a bodie.
herein a difference is made betwixt a Spirit, and a body.
av dt n1 vbz vvn p-acp dt n1, cc dt n1.
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Haue we not then any enemies that haue bodily substances in this spirituall combate? are spirits onely our enemies?
Have we not then any enemies that have bodily substances in this spiritual combat? Are spirits only our enemies?
vhb pns12 xx av d n2 cst vhb j n2 p-acp d j n1? vbr n2 av-j po12 n2?
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Our owne flesh is an enemie vnto vs. Other men also are enemies: Our own Flesh is an enemy unto us Other men also Are enemies:
po12 d n1 vbz dt n1 p-acp pno12 j-jn n2 av vbr n2:
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there are many aduersaries, as infidels, idolaters, heretiques, worldlings, all sorts of persecutors, yea and false brethren. there Are many Adversaries, as Infidels, Idolaters, Heretics, worldlings, all sorts of persecutors, yea and false brothers.
a-acp vbr d n2, p-acp n2, n2, n2, n2, d n2 pp-f n2, uh cc j n2.
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Why then is flesh and blood heere excluded? They are not excluded, for this negatiue clause is not to be taken simply, but
Why then is Flesh and blood Here excluded? They Are not excluded, for this negative clause is not to be taken simply, but
q-crq av vbz n1 cc n1 av vvn? pns32 vbr xx vvn, p-acp d j-jn n1 vbz xx pc-acp vbi vvn av-j, p-acp
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1 Comparatiuely, not so much with flesh and blood as with principalities. With these especially wee wrestle.
1 Comparatively, not so much with Flesh and blood as with principalities. With these especially we wrestle.
vvd av-j, xx av av-d p-acp n1 cc n1 a-acp p-acp n2. p-acp d av-j pns12 vvb.
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Thus the Apostle forbiddeth seruants to serue men. Or not onely with flesh and blood, but also with spirits: so saith Christ, call not thy friends to dinner, that is, not them alone, but the poore also.
Thus the Apostle forbiddeth Servants to serve men. Or not only with Flesh and blood, but also with spirits: so Says christ, call not thy Friends to dinner, that is, not them alone, but the poor also.
av dt n1 vvz n2 p-acp vvb n2. cc xx av-j p-acp n1 cc n1, p-acp av p-acp n2: av vvz np1, vvb xx po21 n2 p-acp n1, cst vbz, xx pno32 av-j, cc-acp dt j av.
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Or not with flesh and blood alone, as it is in it selfe, weake and fraile,
Or not with Flesh and blood alone, as it is in it self, weak and frail,
cc xx p-acp n1 cc n1 av-j, c-acp pn31 vbz p-acp pn31 n1, j cc j,
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but set on worke, assisted and guided by spirits.
but Set on work, assisted and guided by spirits.
cc-acp vvd p-acp n1, vvn cc vvn p-acp n2.
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As if some English souldiers were in pay vnder the Turke or Spaniard, against whom wee maintaine warre,
As if Some English Soldiers were in pay under the Turk or Spaniard, against whom we maintain war,
p-acp cs d jp n2 vbdr p-acp n1 p-acp dt np1 cc np1, p-acp ro-crq pns12 vvi n1,
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though they be in battaile against vs, yet it might be said, we fight not with English men.
though they be in battle against us, yet it might be said, we fight not with English men.
cs pns32 vbb p-acp n1 p-acp pno12, av pn31 vmd vbi vvn, pns12 vvb xx p-acp jp n2.
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2. By way of exposition, not with such as are weake, fraile, foolish, visible and mortal,
2. By Way of exposition, not with such as Are weak, frail, foolish, visible and Mortal,
crd p-acp n1 pp-f n1, xx p-acp d c-acp vbr j, j, j, j cc j-jn,
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as flesh and blood, Thus the horses of the Egyptians are called flesh, that is, weak, opposed to Spirit: so as this phrase not flesh and bloud, implieth more, or other then flesh and blood.
as Flesh and blood, Thus the Horses of the egyptians Are called Flesh, that is, weak, opposed to Spirit: so as this phrase not Flesh and blood, Implies more, or other then Flesh and blood.
c-acp n1 cc n1, av dt n2 pp-f dt njp2 vbr vvn n1, cst vbz, j, vvn p-acp n1: av p-acp d n1 xx n1 cc n1, vvz av-dc, cc j-jn av n1 cc n1.
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§. 9. How our spirituall enemies exceed flesh and bloud.
§. 9. How our spiritual enemies exceed Flesh and blood.
§. crd c-crq po12 j n2 vvb n1 cc n1.
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OVr most mortall enemies are more then flesh and blood, more in number, greater in power, craftier in their wiles, of longer continuance, more enuious, malicious, furious, cruell, not so open and visible, Our most Mortal enemies Are more then Flesh and blood, more in number, greater in power, Craftier in their wiles, of longer Continuance, more envious, malicious, furious, cruel, not so open and visible,
po12 av-ds j-jn n2 vbr av-dc cs n1 cc n1, av-dc p-acp n1, jc p-acp n1, jc p-acp po32 n2, pp-f jc n1, av-dc j, j, j, j, xx av j cc j,
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but inuisible, close and secret, and in many other respects more fearefull and dangerous. 1. Among flesh and bloud, none so mightie but may be confronted:
but invisible, close and secret, and in many other respects more fearful and dangerous. 1. Among Flesh and blood, none so mighty but may be confronted:
cc-acp j, j cc j-jn, cc p-acp d j-jn n2 av-dc j cc j. crd p-acp n1 cc n1, pix av j cc-acp vmb vbi vvn:
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as Daniels visions of the beasts sheweth.
as Daniel's visions of the beasts shows.
c-acp np1 n2 pp-f dt n2 vvz.
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The great Monarchs of the world haue bin destroyed one of another, but no flesh & blood can confront the Diuell.
The great Monarchs of the world have been destroyed one of Another, but no Flesh & blood can confront the devil.
dt j n2 pp-f dt n1 vhb vbn vvn crd pp-f n-jn, cc-acp dx n1 cc n1 vmb vvi dt n1.
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2. Among flesh and blood none so politike, but they meete with some that at length match, yea and out-reach them.
2. Among Flesh and blood none so politic, but they meet with Some that At length match, yea and outreach them.
crd p-acp n1 cc n1 pix av j, cc-acp pns32 vvb p-acp d cst p-acp n1 n1, uh cc vvi pno32.
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Achitophel whose counsell was counted as an oracle, was ouer-matched by Hushai: But all the wit of all the world cannot match the subtiltie of the Diuell. Ahithophel whose counsel was counted as an oracle, was overmatched by Hushai: But all the wit of all the world cannot match the subtlety of the devil.
np1 r-crq n1 vbds vvn p-acp dt n1, vbds j p-acp np1: p-acp d dt n1 pp-f d dt n1 vmbx vvi dt n1 pp-f dt n1.
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3. Suppose that among flesh and blood some bee so mightie, as none mightier then they,
3. Suppose that among Flesh and blood Some be so mighty, as none Mightier then they,
crd vvb cst p-acp n1 cc n1 d vbb av j, c-acp pi jc cs pns32,
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so subtill as none can goe beyond them, yet are they flexible, and may by faire means be perswaded and intreated to allay their furie, as Dauid by wise Abigail; yea,
so subtle as none can go beyond them, yet Are they flexible, and may by fair means be persuaded and entreated to allay their fury, as David by wise Abigail; yea,
av j c-acp pix vmb vvi p-acp pno32, av vbr pns32 j, cc vmb p-acp j n2 vbb vvn cc vvd pc-acp vvi po32 n1, c-acp np1 p-acp j np1; uh,
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& wicked Saul by Dauids humbling of himselfe, & pleading his innocency:
& wicked Saul by David humbling of himself, & pleading his innocency:
cc j np1 p-acp npg1 vvg pp-f px31, cc vvg po31 n1:
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but there is no such flexibility in the Diuel, his malice wil not suffer him to be moued, vnlesse for greater aduantage.
but there is no such flexibility in the devil, his malice will not suffer him to be moved, unless for greater advantage.
cc-acp pc-acp vbz dx d n1 p-acp dt n1, po31 n1 vmb xx vvi pno31 pc-acp vbi vvn, cs p-acp jc n1.
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4. Grant that some among men were implacable, yet their fury might bee auoided by flying from them, as Dauid auoided Sauls furie, Eliah Iezabels, Ioseph and Mary, Herods: From the Diuels we cannot flye, they are euery where, they can soone ouertake vs.
4. Grant that Some among men were implacable, yet their fury might be avoided by flying from them, as David avoided Saul's fury, Elijah Jezebel's, Ioseph and Marry, Herods: From the Devils we cannot fly, they Are every where, they can soon overtake us
crd n1 cst d p-acp n2 vbdr j, av po32 n1 vmd vbi vvn p-acp vvg p-acp pno32, c-acp np1 vvn np1 n1, np1 n2, np1 cc vvi, npg1: p-acp dt n2 pns12 vmbx vvi, pns32 vbr d q-crq, pns32 vmb av vvi pno12
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5. But what if no meanes of escape could bee gotten, but that needs we must be subiect to the rage of flesh and blood,
5. But what if no means of escape could be got, but that needs we must be Subject to the rage of Flesh and blood,
crd p-acp q-crq cs dx n2 pp-f n1 vmd vbi vvn, cc-acp cst av pns12 vmb vbi j-jn p-acp dt n1 pp-f n1 cc n1,
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yet in their greatest pride, power and rage, they may be cleane taken away by death,
yet in their greatest pride, power and rage, they may be clean taken away by death,
av p-acp po32 js n1, n1 cc n1, pns32 vmb vbi av-j vvn av p-acp n1,
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as Pharaoh and his host were drowned: Herod the great died, and the other Herod who persecuted the Apostles:
as Pharaoh and his host were drowned: Herod the great died, and the other Herod who persecuted the Apostles:
c-acp np1 cc po31 n1 vbdr vvn: np1 dt j vvd, cc dt j-jn np1 r-crq vvn dt n2:
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but our spirituall enemies are not subiect to death.
but our spiritual enemies Are not Subject to death.
cc-acp po12 j n2 vbr xx j-jn p-acp n1.
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I might in many other respects make comparison betwixt flesh and blood on the one side,
I might in many other respects make comparison betwixt Flesh and blood on the one side,
pns11 vmd p-acp d j-jn n2 vvb n1 p-acp n1 cc n1 p-acp dt crd n1,
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and Spirits on the other, and shew how there is no comparison betwixt them, that these are not flesh and blood, but much more fearefull.
and Spirits on the other, and show how there is no comparison betwixt them, that these Are not Flesh and blood, but much more fearful.
cc n2 p-acp dt n-jn, cc vvb c-crq pc-acp vbz dx n1 p-acp pno32, cst d vbr xx n1 cc n1, cc-acp av-d av-dc j.
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This doth much aggrauate the terror of our spirituall enemies:
This does much aggravate the terror of our spiritual enemies:
d vdz d vvi dt n1 pp-f po12 j n2:
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for if the wrath of a King (a King that is but flesh and blood) be like the roaring of a Lion:
for if the wrath of a King (a King that is but Flesh and blood) be like the roaring of a lion:
c-acp cs dt n1 pp-f dt n1 (dt n1 cst vbz p-acp n1 cc n1) vbb av-j dt n-vvg pp-f dt n1:
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if a man mightie in his owne strength, as Goltah, be fearefull: if a subtill man, as Achitophel, cause doubt and dread: if a man mighty in his own strength, as Goltah, be fearful: if a subtle man, as Ahithophel, cause doubt and dread:
cs dt n1 j p-acp po31 d n1, c-acp np1, vbb j: cs dt j n1, c-acp np1, n1 n1 cc n1:
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if a malicious man, as Doeg, bee mischieuous: if an host of flesh and blood bee terrible;
if a malicious man, as Doeg, be mischievous: if an host of Flesh and blood be terrible;
cs dt j n1, c-acp np1, vbb j: cs dt n1 pp-f n1 cc n1 vbb j;
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how much more these enemies which are not flesh and blood? It is no easie matter to preuaile against them, or to auoid their assaults:
how much more these enemies which Are not Flesh and blood? It is no easy matter to prevail against them, or to avoid their assaults:
c-crq d dc d n2 r-crq vbr xx n1 cc n1? pn31 vbz dx j n1 pc-acp vvi p-acp pno32, cc pc-acp vvi po32 n2:
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it is not outward prowesse and courage, not strength of body, dint of sword, troopes of armed men, it is not state-policie, it is not outward prowess and courage, not strength of body, dint of sword, troops of armed men, it is not State-policy,
pn31 vbz xx j n1 cc n1, xx n1 pp-f n1, n1 pp-f n1, n2 pp-f j-vvn n2, pn31 vbz xx n1,
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or war-like subtiltie that can annoy them, or keepe vs safe from them.
or warlike subtlety that can annoy them, or keep us safe from them.
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To oppose wit or power of flesh and blood against such as are not flesh and blood, is to set drye straw against flaming fire.
To oppose wit or power of Flesh and blood against such as Are not Flesh and blood, is to Set dry straw against flaming fire.
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The weapons of our warfare must not be carnall, but spirituall, and so mightie towards God, to keepe vs safe from these enemies. The weapons of our warfare must not be carnal, but spiritual, and so mighty towards God, to keep us safe from these enemies.
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For seeing our enemies are not flesh and blood, in vaine is such armour as can protect vs onely from flesh and blood.
For seeing our enemies Are not Flesh and blood, in vain is such armour as can Pact us only from Flesh and blood.
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§. 10. The Diuell hath his hand in euery temptation. IN combates euen with flesh and blood wee haue especially to doe with Satan:
§. 10. The devil hath his hand in every temptation. IN combats even with Flesh and blood we have especially to do with Satan:
§. crd dt n1 vhz po31 n1 p-acp d n1. p-acp n2 av-j p-acp n1 cc n1 pns12 vhb av-j pc-acp vdi p-acp np1:
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Flesh and blood is but Satans instrument, he is the Generall, he the Captaine, he setteth flesh and blood on worke, he assisteth flesh and blood, Flesh and blood is but Satan Instrument, he is the General, he the Captain, he sets Flesh and blood on work, he assisteth Flesh and blood,
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so as he is the author and finisher of the euil which they doe: they being but his vassals, though they seeke to annoy vs;
so as he is the author and finisher of the evil which they do: they being but his vassals, though they seek to annoy us;
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yet wee wrestle not with them, but with an higher power. When the Serpent tempted Euah, shee had to doe with the Diuell;
yet we wrestle not with them, but with an higher power. When the Serpent tempted Eve, she had to do with the devil;
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and therefore the Diuell is said to be a murtherer from the beginning. The Sabeans and Chaldeans robbed Iob, yet is the deed attributed to Satan.
and Therefore the devil is said to be a murderer from the beginning. The Sabeans and Chaldeans robbed Job, yet is the deed attributed to Satan.
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Though a mayde and a man brought Peter to deny his Master, yet therein Satan winowed him.
Though a maid and a man brought Peter to deny his Master, yet therein Satan winowed him.
cs dt n1 cc dt n1 vvd np1 pc-acp vvi po31 n1, av av np1 vvd pno31.
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Christ saith to Peter who tempted him, Goe behind me Satan. The persecuting Iewes hindred Paul from comming to the Thessalonians, christ Says to Peter who tempted him, Go behind me Satan. The persecuting Iewes hindered Paul from coming to the Thessalonians,
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yet he saith Satan hindred him. Satan is said to cast some of the Smyrnians into prison, yet men-persecutors did it.
yet he Says Satan hindered him. Satan is said to cast Some of the Smyrnians into prison, yet men-persecutors did it.
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In this respect he is called the god of this world, the father of murtherers, aspirit that worketh in the children of disobedience:
In this respect he is called the god of this world, the father of murderers, aspirit that works in the children of disobedience:
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and false Apostles are called ministers of Satan, That which is said of flesh and blood, in regard of others soliciting vs to sinne,
and false Apostles Are called Ministers of Satan, That which is said of Flesh and blood, in regard of Others soliciting us to sin,
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or hindering vs from good, may be applied to our selues in regard of our corruption and euill lusts, which prouoke vs to euill:
or hindering us from good, may be applied to our selves in regard of our corruption and evil Lustiest, which provoke us to evil:
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Satan hath an hand in them;
Satan hath an hand in them;
np1 vhz dt n1 p-acp pno32;
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yea hee is the author and finisher of the mischief which they do, so as in those temptations which arise from our flesh, we haue to doe with Satan.
yea he is the author and finisher of the mischief which they do, so as in those temptations which arise from our Flesh, we have to do with Satan.
uh pns31 vbz dt n1 cc n1 pp-f dt n1 r-crq pns32 vdb, av c-acp p-acp d n2 r-crq vvb p-acp po12 n1, pns12 vhb pc-acp vdi p-acp np1.
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Therefore the Apostle dehorting vs from anger saith, Giue no place to the Diuell.
Therefore the Apostle dehorting us from anger Says, Give no place to the devil.
av dt n1 vvg pno12 p-acp n1 vvz, vvb dx n1 p-acp dt n1.
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When couetousnesse moued Ananias to lye against his conscience, Saint Peter said, Why hath Satan filled thine heart? When pride mooued Dauid to number the people, it is said Satan prouoked him: for as the spirit of God stirreth vs vp to euery good thing,
When covetousness moved Ananias to lie against his conscience, Saint Peter said, Why hath Satan filled thine heart? When pride moved David to number the people, it is said Satan provoked him: for as the Spirit of God stirs us up to every good thing,
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so the spirit of the Diuell suggesteth vnto vs euery euill thing.
so the Spirit of the devil suggests unto us every evil thing.
av dt n1 pp-f dt n1 vvz p-acp pno12 d j-jn n1.
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Learne wisdome of the men of Aram. In all combates whether against our owne corruptions, or against euill men,
Learn Wisdom of the men of Aram. In all combats whither against our own corruptions, or against evil men,
vvb n1 pp-f dt n2 pp-f np1 p-acp d n2 cs p-acp po12 d n2, cc p-acp j-jn n2,
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as persecutors, seducers, and the like, striue to driue the Diuell away, and that by spirituall armour;
as persecutors, seducers, and the like, strive to driven the devil away, and that by spiritual armour;
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yea, pray to God to rebuke him. Assuredly flesh and blood cannot much annoy vs, if Satan be resisted and withstood. yea, pray to God to rebuke him. Assuredly Flesh and blood cannot much annoy us, if Satan be resisted and withstood.
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Obserue in all histories of all ages, the records of battels, and yee shall finde that if the Generals and Captaines haue beene conquered, the common souldiers haue soone yeelded, or beene put to flight.
Observe in all histories of all ages, the records of battles, and ye shall find that if the Generals and Captains have been conquered, the Common Soldiers have soon yielded, or been put to flight.
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It is the Diuell which bloweth vp in vs the fire of lust, pride, couetousnesse, and all other vices:
It is the devil which blows up in us the fire of lust, pride, covetousness, and all other vices:
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he layeth before vs euill baits, agreeable to our nature, and so seduceth vs:
he Layeth before us evil baits, agreeable to our nature, and so seduceth us:
pns31 vvz p-acp pno12 j-jn n2, j p-acp po12 n1, cc av vvz pno12:
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he inrageth persecutors, hee blindeth idolaters, he seduceth heretikes, &c. If this were well weighed it would make vs pitie flesh and blood when it fighteth against vs, rather then enuie it:
he inrageth persecutors, he blinds Idolaters, he seduceth Heretics, etc. If this were well weighed it would make us pity Flesh and blood when it fights against us, rather then envy it:
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it would keepe vs from snarling like a dogge at the stone which is flong.
it would keep us from snarling like a dog At the stone which is flung.
pn31 vmd vvi pno12 p-acp vvg av-j dt n1 p-acp dt n1 r-crq vbz vvn.
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I might heere lay forth the wretched estate of all that fight against Christians, and shew how they fight vnder Satans colours,
I might Here lay forth the wretched estate of all that fight against Christians, and show how they fight under Satan colours,
pns11 vmd av vvi av dt j n1 pp-f d cst vvb p-acp np1, cc vvb c-crq pns32 vvb p-acp npg1 n2,
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and shall receiue their wages of him, which is death:
and shall receive their wages of him, which is death:
cc vmb vvi po32 n2 pp-f pno31, r-crq vbz n1:
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but hereof I shall haue fit occasion to speake hereafter on this word, worldly-gouernours. §. 11. Who cannot stand against flesh and blood, can much lesse stand against principalities and powers.
but hereof I shall have fit occasion to speak hereafter on this word, worldly-gouernours. §. 11. Who cannot stand against Flesh and blood, can much less stand against principalities and Powers.
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THe affirmatiue part of the description of our assaulters followeth, which is ioyned to the other part with an aduersatiue particle but: not with flesh and blood, but with principalities: whereby is further confirmed that which we haue before proued,
THe affirmative part of the description of our assaulters follows, which is joined to the other part with an adversative particle but: not with Flesh and blood, but with principalities: whereby is further confirmed that which we have before proved,
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and shall yet more euidently be demonstrated in handling the particular branches of this description, that our enemies, with whom wee are to wrestle, are much more terrible then flesh and blood.
and shall yet more evidently be demonstrated in handling the particular branches of this description, that our enemies, with whom we Are to wrestle, Are much more terrible then Flesh and blood.
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I will not stand to prooue the Doctrine againe in this place, onely heere obserue one vse.
I will not stand to prove the Doctrine again in this place, only Here observe one use.
pns11 vmb xx vvi pc-acp vvi dt n1 av p-acp d n1, av-j av vvi crd n1.
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They who are qualed with that which flesh and blood can doe, can neuer be able to stand against these spirituall enemies.
They who Are qualed with that which Flesh and blood can do, can never be able to stand against these spiritual enemies.
pns32 r-crq vbr vvn p-acp d r-crq n1 cc n1 vmb vdi, vmb av-x vbi j pc-acp vvi p-acp d j n2.
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He that is terrified with the barking of a little whelpe, will be much more with the roaring of a Lion: He that is terrified with the barking of a little whelp, will be much more with the roaring of a lion:
pns31 cst vbz vvn p-acp dt n-vvg pp-f dt j n1, vmb vbi av-d av-dc p-acp dt n-vvg pp-f dt n1:
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he that in faith cannot say, I will not feare what man can doe, can neuer say, I will not feare what Principalities can doe.
he that in faith cannot say, I will not Fear what man can do, can never say, I will not Fear what Principalities can do.
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Let this be noted of those who are turned out of the wayes of righteousnesse,
Let this be noted of those who Are turned out of the ways of righteousness,
vvb d vbi vvn pp-f d r-crq vbr vvn av pp-f dt n2 pp-f n1,
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and made to flie by mans threatnings, reprochings, and euill intreatings, let them neuer looke to ouercome and reigne with Christ.
and made to fly by men threatenings, reproachings, and evil entreatings, let them never look to overcome and Reign with christ.
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The Sabeans, Chaldeans, and all that flesh and blood could do, preuailed not against Iob. Wherefore when flesh and blood maketh any assault, let vs thus reason with ourselues, There are sorer enemies then these, with whom we must wrestle:
The Sabeans, Chaldeans, and all that Flesh and blood could do, prevailed not against Job Wherefore when Flesh and blood makes any assault, let us thus reason with ourselves, There Are Sorer enemies then these, with whom we must wrestle:
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if we shrinke from these, how shall we stand against them? Let the consideration hereof make vs the more bold and confident against all that flesh and blood can doe. §. 12. Exposition of words.if we shrink from these, how shall we stand against them? Let the consideration hereof make us the more bold and confident against all that Flesh and blood can do. §. 12. Exposition of words.
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NOw consider we the particular branches of this description of our enemies.
NOw Consider we the particular branches of this description of our enemies.
av vvb pns12 dt j n2 pp-f d n1 pp-f po12 n2.
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There are foure distinct branches distinguished by this particle against. Much ambiguitie and obscuritie is in this description.
There Are foure distinct branches distinguished by this particle against. Much ambiguity and obscurity is in this description.
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I will therefore as plainely as I can cleare the meaning of the words.
I will Therefore as plainly as I can clear the meaning of the words.
pns11 vmb av c-acp av-j c-acp pns11 vmb vvi dt n1 pp-f dt n2.
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From these seuerall branches many collect diuers and distinct orders of Diuells, one subordinate to another:
From these several branches many collect diverse and distinct order of Devils, one subordinate to Another:
p-acp d j n2 d vvb j cc j n2 pp-f n2, crd j p-acp j-jn:
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as among men there be diuers orders, some Kings, some Dukes, Earles, Barons, &c. Thus they make the Diuell, mentioned before, the head and Monarch of all the rest: Principallities vnder him:
as among men there be diverse order, Some Kings, Some Dukes, Earls, Barons, etc. Thus they make the devil, mentioned before, the head and Monarch of all the rest: Principalities under him:
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powers vnder them, and so in the rest. For my part, I thinke these distinctions in this place ouer-curious:Powers under them, and so in the rest. For my part, I think these Distinctions in this place overcurious:
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I deny not an order to be amongst Diuels, euen as amongst theeues, pirats, connycatchers, &c. There is an head and Prince of them.
I deny not an order to be among Devils, even as among thieves, pirates, conycatchers, etc. There is an head and Prince of them.
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For mention is made of the Diuell and his angels. There may bee also distinct and seuerall offices among them (as among the forenamed pirats) as some to tempt, some to accuse, some to execute vengeance, &c. For if all should doe the same thing,
For mention is made of the devil and his Angels. There may be also distinct and several Offices among them (as among the forenamed pirates) as Some to tempt, Some to accuse, Some to execute vengeance, etc. For if all should do the same thing,
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how should the other things bee done? but that certaine bee alwayes tyed to one place, person and function, is both vncertaine and vnlikely.
how should the other things be done? but that certain bee always tied to one place, person and function, is both uncertain and unlikely.
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Further, that heere in this place there should be so many orders and ranckes of Diuels,
Further, that Here in this place there should be so many order and ranks of Devils,
av-jc, cst av p-acp d n1 a-acp vmd vbi av d n2 cc n2 pp-f n2,
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as are distinct branches, is also vncertaine; neither can any such thing by any iust consequence be collected.
as Are distinct branches, is also uncertain; neither can any such thing by any just consequence be collected.
c-acp vbr j n2, vbz av j; dx vmb d d n1 p-acp d j n1 vbb vvn.
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I rather take these titles to bee vsed by the Apostle, to set forth their conditions and effects.
I rather take these titles to be used by the Apostle, to Set forth their conditions and effects.
pns11 av-c vvb d n2 pc-acp vbi vvn p-acp dt n1, pc-acp vvi av po32 n2 cc n2.
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The first title is Principallities, or gouernments:
The First title is Principalities, or governments:
dt ord n1 vbz n2, cc n2:
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so termed, because they haue great rule, power, and dominion, not so much ouer other Diuells, as ouer wicked men.
so termed, Because they have great Rule, power, and dominion, not so much over other Devils, as over wicked men.
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The second is powers, to shew that their principallitie is not a meere titular matter,
The second is Powers, to show that their principality is not a mere titular matter,
dt ord vbz n2, pc-acp vvi cst po32 n1 vbz xx dt j j n1,
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but is armeed with power, so as with their powerfull gouernment, they are able to doe great matters.
but is armeed with power, so as with their powerful government, they Are able to do great matters.
cc-acp vbz av p-acp n1, av c-acp p-acp po32 j n1, pns32 vbr j pc-acp vdi j n2.
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These two titles, principallities and powers, are thus set downe, rather then powerfull gouernours, to amplifie both the one, and the other.
These two titles, principalities and Powers, Are thus Set down, rather then powerful Governors, to amplify both the one, and the other.
d crd n2, n2 cc n2, vbr av vvd a-acp, av-c cs j n2, pc-acp vvi d dt pi, cc dt n-jn.
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The third is worldly Gouernors. This I take to be added as an exposition of the first,
The third is worldly Governors. This I take to be added as an exposition of the First,
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or rather as a limitation thereof, shewing ouer whom the Diuels are gouernours: not ouer the chosen and called of God;
or rather as a limitation thereof, showing over whom the Devils Are Governors: not over the chosen and called of God;
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but ouer the world (For Christ maketh a direct opposition betwixt these:) therefore the Apostle vseth a compound word, which expresseth not onely their gouernement, but also their subiects.
but over the world (For christ makes a Direct opposition betwixt these:) Therefore the Apostle uses a compound word, which Expresses not only their government, but also their Subjects.
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But the elect also are counted to be of the world while heere they liue, because in the world they were bred, brought forth, brought vp, and ended their dayes.
But the elect also Are counted to be of the world while Here they live, Because in the world they were bred, brought forth, brought up, and ended their days.
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They are in the world, but not of the world, after that they are effectually called:
They Are in the world, but not of the world, After that they Are effectually called:
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therefore for more perspi•uitie sake, the Apostle addeth this clause, of the darkenesse of this world, whereby particularly he sheweth whom the Diuels gouerne in this world; namely;
Therefore for more perspi•uitie sake, the Apostle adds this clause, of the darkness of this world, whereby particularly he shows whom the Devils govern in this world; namely;
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such as are darknesse: here againe for emphasis sake, he rather vseth this word darknesse then darke: and hee vnderstandeth the darknesse of ignorance and wickednesse:
such as Are darkness: Here again for emphasis sake, he rather uses this word darkness then dark: and he understandeth the darkness of ignorance and wickedness:
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so that in plaine termes they are the ignorant and wicked men of the world, ouer whom the Diuels reigne.
so that in plain terms they Are the ignorant and wicked men of the world, over whom the Devils Reign.
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The fourth is spirituall wickednesse. This declareth their nature, that they are spirits, and their condition, that they are euill, and malicious.
The fourth is spiritual wickedness. This Declareth their nature, that they Are spirits, and their condition, that they Are evil, and malicious.
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The phrase which the Apostle vseth is somewhat strange, word for word it is this, Spirituals of wickednesse, or spirits of wickednesse, that is, most monstrous wicked spirits.
The phrase which the Apostle uses is somewhat strange, word for word it is this, Spirituals of wickedness, or spirits of wickedness, that is, most monstrous wicked spirits.
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Lastly, is added a phrase somewhat ambiguous, because that whereunto it hath reference, is not expressed:
Lastly, is added a phrase somewhat ambiguous, Because that whereunto it hath Referente, is not expressed:
ord, vbz vvn dt n1 av j, c-acp cst c-crq pn31 vhz n1, vbz xx vvn:
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it is this, word for word, in heauenlies. Heere some to make vp the sence adde places, whereby is implied that these euill spirits are ouer vs in the ayre:
it is this, word for word, in heauenlies. Here Some to make up the sense add places, whereby is implied that these evil spirits Are over us in the air:
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for there are three places in Scripture termed Heauen. First the ayre where fowles are. Secondly, the firmament where the •tarres are.
for there Are three places in Scripture termed Heaven. First the air where fowls Are. Secondly, the firmament where the •tarres Are.
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Thirdly, that place of glory, which is called Gods Throne, where Christ in his body, and the soules of the iust and perfect men departed are.
Thirdly, that place of glory, which is called God's Throne, where christ in his body, and the Souls of the just and perfect men departed Are.
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This is called the third Heauen, the highest Heauen.
This is called the third Heaven, the highest Heaven.
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Now if the place of spirits be heere meant, by heauenly places must needs be meant the ayre, which is the lowest heauen:
Now if the place of spirits be Here meant, by heavenly places must needs be meant the air, which is the lowest heaven:
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for out of the highest heauen they are excluded.
for out of the highest heaven they Are excluded.
p-acp av pp-f dt js n1 pns32 vbr vvn.
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Other adde things, whereby is implied the cause of this combate, which is not any light, fading earthly trash, but heauenly and spirituall treasure.
Other add things, whereby is implied the cause of this combat, which is not any Light, fading earthly trash, but heavenly and spiritual treasure.
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Of the difference of these expositions, I shall speake more fully, when I come more distinctly to handle this clause. Of these foure fore-named branches;
Of the difference of these expositions, I shall speak more Fully, when I come more distinctly to handle this clause. Of these foure forenamed branches;
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two, namely the first and the third doe in the generall scope set foorth one and the same point;
two, namely the First and the third doe in the general scope Set forth one and the same point;
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namely the dominion of the Diuels ▪ the fourth containeth three distinct points. First, the nature of Diuels. Secondly, their qualitie.
namely the dominion of the Devils ▪ the fourth Containeth three distinct points. First, the nature of Devils. Secondly, their quality.
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Thirdly, the place, or cause of the combate. Our enemies then are in this affirmatiue part described by fiue arguments;
Thirdly, the place, or cause of the combat. Our enemies then Are in this affirmative part described by fiue Arguments;
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1. Their gouernment: 2 Their power: 3. Their nature: 4. Their qualitie: 5. Their place of abode, or cause of fight. §. 13. Of Satans dominion.
1. Their government: 2 Their power: 3. Their nature: 4. Their quality: 5. Their place of Abided, or cause of fight. §. 13. Of Satan dominion.
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FOr the first, this word principallit•es, being meant of Diuels, sheweth that Our spirituall enemies haue a dominion, a rule, a gouernment:
FOr the First, this word principallit•es, being meant of Devils, shows that Our spiritual enemies have a dominion, a Rule, a government:
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For this title principallities, is giuen to men that are in authoritie, and in this very respect, For this title principalities, is given to men that Are in Authority, and in this very respect,
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because they haue rule and gouernment.
Because they have Rule and government.
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As for the Diuels, they are expresly called gouernours in this verse, and in other places, the Diuell is called a prince, a god.
As for the Devils, they Are expressly called Governors in this verse, and in other places, the devil is called a Prince, a god.
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Quest. How came the Diuels to haue a regiment? is their gouernment from God? ordained of him?Quest. How Come the Devils to have a regiment? is their government from God? ordained of him?
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Answ. I may to this question in some sort apply the answere which Christ gaue to Pilat, they could haue no power at all, except it were giuen them from aboue. Answer I may to this question in Some sort apply the answer which christ gave to Pilat, they could have no power At all, except it were given them from above.
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So that their dominion is by Gods permission, who in iust iudgement for punishment of the wicked, hath giuen libertie to the Diuel to exercise iurisdiction ouer them.
So that their dominion is by God's permission, who in just judgement for punishment of the wicked, hath given liberty to the devil to exercise jurisdiction over them.
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For as God gaue the rebellious Israelites into the power of cruell tyrants and vsurpers, so hee giueth the world into the power of the Diuell.
For as God gave the rebellious Israelites into the power of cruel Tyrants and usurper's, so he gives the world into the power of the devil.
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Yet haue they no true right and title to their gouernment, as if it were properly deputed vnto them of God,
Yet have they no true right and title to their government, as if it were properly deputed unto them of God,
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as the gouernment of lawfull Kings and Magistrates on earth is.
as the government of lawful Kings and Magistrates on earth is.
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For as the Kings of forraine Nations which inuaded Israel, and for a while ruled ouer them, were but oppressors and vsurpers, (though God in iustice made them a rod to punish the people) and therefore when Israel repented, the Lord deliuered them,
For as the Kings of foreign nations which invaded Israel, and for a while ruled over them, were but Oppressors's and usurper's, (though God in Justice made them a rod to Punish the people) and Therefore when Israel repented, the Lord Delivered them,
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and cast the rodde into the fire: so the Diuels.
and cast the rod into the fire: so the Devils.
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Other reasons therefore there bee of the Diuels dominion, and that partly in regard of themselues,
Other Reasons Therefore there be of the Devils dominion, and that partly in regard of themselves,
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and partly in regard of their vassals.
and partly in regard of their vassals.
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For themselues they haue vsurped dominion, they haue by tyrannie taken principallitie vnto themselues, euen as one of their chiefest instruments on earth haue done (I meane that man of sinne, Who exalteth himselfe aboue all that is called god,
For themselves they have usurped dominion, they have by tyranny taken principality unto themselves, even as one of their chiefest Instruments on earth have done (I mean that man of sin, Who Exalteth himself above all that is called god,
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or worshipped, shewing himselfe that he is God, euen that Whore of Babylon, who glorified her selfe. ) Thus haue these Principallities heere spoken of, exalted and glorified themselues. or worshipped, showing himself that he is God, even that Whore of Babylon, who glorified her self.) Thus have these Principalities Here spoken of, exalted and glorified themselves.
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In regard of this ambitious tyrannicall vsurpation;
In regard of this ambitious tyrannical usurpation;
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the Diuell hauing shewed Christ all the Kingdomes of the world, and the glory of them, said This is deliuered to me,
the devil having showed christ all the Kingdoms of the world, and the glory of them, said This is Delivered to me,
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and to whomsoeuer I will, I giue it. and to whomsoever I will, I give it.
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For the Diuels vassals (which are all the wicked of the world) they slauishly and willingly yeeld themselues to his gouernment and tyrannie, making themselues subiect to these principallities, whereby the rather these Diuels haue taken dominion ouer them:
For the Devils vassals (which Are all the wicked of the world) they slavishly and willingly yield themselves to his government and tyranny, making themselves Subject to these principalities, whereby the rather these Devils have taken dominion over them:
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as the men of Shechem subiecting themselues to Abimelech, hee became their King: as the hearts of Israel turned after Absolom, and he became their King: as the men of Shechem subjecting themselves to Abimelech, he became their King: as the hearts of Israel turned After Absalom, and he became their King:
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and after that to Ieroboam, and hee became their King; and to many others who became their Kings:
and After that to Jeroboam, and he became their King; and to many Others who became their Kings:
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in which respect God said, They haue set vp a King, but not by me; they haue made Princes, and I knew it not.
in which respect God said, They have Set up a King, but not by me; they have made Princes, and I knew it not.
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That the wicked doe willingly and slauishly subiect themselues to the Diuell is without question: for it is written The whole world worshipped the Dragon which is the Diuell.
That the wicked do willingly and slavishly Subject themselves to the devil is without question: for it is written The Whole world worshipped the Dragon which is the devil.
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Take heede how we giue any place to the Diuell, or yeeld vnto him any whit at all.
Take heed how we give any place to the devil, or yield unto him any whit At all.
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Where hee getteth any entrance, there will he set his throne, as Nebuchadnezzar did; he is exceeding ambitious, and tyrannicall:
Where he gets any Entrance, there will he Set his throne, as Nebuchadnezzar did; he is exceeding ambitious, and tyrannical:
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hee will be a King, or no body: if he get an inch, hee will take an ell:
he will be a King, or no body: if he get an inch, he will take an ell:
pns31 vmb vbi dt n1, cc dx n1: cs pns31 vvb dt n1, pns31 vmb vvi dt n1:
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if any make themselues in any thing subiect vnto him, he will soone take a principallitie ouer them.
if any make themselves in any thing Subject unto him, he will soon take a principality over them.
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Now cōsider in how woful an estate they liue, who haue earthly I yrants to rule ouer them,
Now Consider in how woeful an estate they live, who have earthly I yrants to Rule over them,
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& withall consider how far the Diuell exceedeth all the Tyrants of this world in malice and mischiefe,
& withal Consider how Far the devil exceeds all the Tyrants of this world in malice and mischief,
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and from thence gather in what misery they lie, who are vnder the principallity of Satan.
and from thence gather in what misery they lie, who Are under the principality of Satan.
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How besotted are they, who thinke that the Diuell is their seruant, at their command, which is the conceit of Witches, Coniurers, Sorcerers and the like,
How besotted Are they, who think that the devil is their servant, At their command, which is the conceit of Witches, Conjurers, Sorcerers and the like,
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yea also of many prophane and wicked worldlings.
yea also of many profane and wicked worldlings.
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Indeed he may, and doth often pretend and make shew of seruice, but it is like the seruice of him who stileth himselfe, A seruant of seruants: onely a meanes the more to insinuate himselfe into them,
Indeed he may, and does often pretend and make show of service, but it is like the service of him who styleth himself, A servant of Servants: only a means the more to insinuate himself into them,
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and to get the more soueraigne principallitie and rule ouer them. They know not the Diuell nor themselues, who thinke to rule ouer him.
and to get the more sovereign principality and Rule over them. They know not the devil nor themselves, who think to Rule over him.
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Learne we to subiect our selues to the Lord Christ, as to our King, that he may maintain our cause against these principallities.
Learn we to Subject our selves to the Lord christ, as to our King, that he may maintain our cause against these principalities.
vvb pns12 pc-acp vvi po12 n2 p-acp dt n1 np1, c-acp p-acp po12 n1, cst pns31 vmb vvi po12 n1 p-acp d n2.
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One King cannot brooke that another should haue principallitie ouer his subiects. One King cannot brook that Another should have principality over his Subjects.
crd n1 vmbx vvi d n-jn vmd vhi n1 p-acp po31 n2-jn.
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If Christ be our Lord and King, he will not suffer other Lords, especially such as are his enemies, to rule and reigne ouer vs. But otherwise,
If christ be our Lord and King, he will not suffer other lords, especially such as Are his enemies, to Rule and Reign over us But otherwise,
cs np1 vbb po12 n1 cc n1, pns31 vmb xx vvi j-jn n2, av-j d c-acp vbr po31 n2, pc-acp vvi cc vvi p-acp pno12 p-acp av,
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if we be like those who said, Wee will not haue this man to reigne ouer vs:
if we be like those who said, we will not have this man to Reign over us:
cs pns12 vbb av-j d r-crq vvd, pns12 vmb xx vhi d n1 pc-acp vvi p-acp pno12:
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Let vs breake his bands, and cast his cords from vs; Let us break his bans, and cast his cords from us;
vvb pno12 vvi po31 n2, cc vvd po31 n2 p-acp pno12;
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then in iust iudgement will Christ giue vs ouer to the tyrannie of Satan For there is no middle monarchie or regiment betwixt these:
then in just judgement will christ give us over to the tyranny of Satan For there is no middle monarchy or regiment betwixt these:
av p-acp j n1 vmb np1 vvi pno12 a-acp p-acp dt n1 pp-f np1 p-acp pc-acp vbz dx j-jn n1 cc n1 p-acp d:
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whosoeuer are not Christs subiects, are Satans vassals.
whosoever Are not Christ Subjects, Are Satan vassals.
r-crq vbr xx npg1 n2-jn, vbr npg1 n2.
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All that dwell on the earth shall worship the Diuell, whose names are not written in the booke of life. All that dwell on the earth shall worship the devil, whose names Are not written in the book of life.
d cst vvb p-acp dt n1 vmb vvi dt n1, rg-crq n2 vbr xx vvn p-acp dt n1 pp-f n1.
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Note what was threatened against Israel, Because thou seruedst not the Lord thy God, &c. Therefore thou shalt serue thine enemies, &c. This will bee iust with the Lord to giue them ouer to Satans power, who rebell against him;
Note what was threatened against Israel, Because thou servedst not the Lord thy God, etc. Therefore thou shalt serve thine enemies, etc. This will be just with the Lord to give them over to Satan power, who rebel against him;
n1 r-crq vbds vvn p-acp np1, c-acp pns21 vvd2 xx dt n1 po21 n1, av av pns21 vm2 vvi po21 n2, av d vmb vbi j p-acp dt n1 pc-acp vvi pno32 a-acp p-acp npg1 n1, r-crq vvb p-acp pno31;
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that so by their hard bondage vnder him, they might the better see their folly, and if they haue so much grace, bewaile it, and become wiser. §. 14. Of Satans power.
that so by their hard bondage under him, they might the better see their folly, and if they have so much grace, bewail it, and become Wiser. §. 14. Of Satan power.
cst av p-acp po32 j n1 p-acp pno31, pns32 vmd dt av-jc vvi po32 n1, cc cs pns32 vhb av d n1, vvb pn31, cc vvb jc. §. crd pp-f npg1 n1.
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THe second argument whereby the Diuels are described, is their power: this sheweth, that As our spirituall enemies haue a dominion, so they haue power to exercise the same:
THe second argument whereby the Devils Are described, is their power: this shows, that As our spiritual enemies have a dominion, so they have power to exercise the same:
dt ord n1 c-crq dt n2 vbr vvn, vbz po32 n1: d vvz, cst p-acp po12 j n2 vhb dt n1, av pns32 vhb n1 pc-acp vvi dt d:
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a power whereby they are able to keepe their vassals and captiues vnder them in subiection. a power whereby they Are able to keep their vassals and captives under them in subjection.
dt n1 c-crq pns32 vbr j pc-acp vvi po32 n2 cc n2-jn p-acp pno32 p-acp n1.
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In this respect Satan is called a Prince of power. Many titles in Scripture giuen vnto him doe argue as much,
In this respect Satan is called a Prince of power. Many titles in Scripture given unto him do argue as much,
p-acp d n1 np1 vbz vvn dt n1 pp-f n1. d n2 p-acp n1 vvn p-acp pno31 vdb vvi p-acp d,
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as strong man armed, roaring Lyon, great red Dragon, god of this world. Consider how hee dealt with Iob, and it will appeare that hee is indeed a Prince of power.
as strong man armed, roaring lion, great read Dragon, god of this world. Consider how he dealt with Job, and it will appear that he is indeed a Prince of power.
c-acp j n1 vvn, vvg n1, j j-jn n1, n1 pp-f d n1. vvb c-crq pns31 vvd p-acp np1, cc pn31 vmb vvi cst pns31 vbz av dt n1 pp-f n1.
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The Lord suffereth him to bee a Prince of such power,
The Lord suffers him to be a Prince of such power,
dt n1 vvz pno31 pc-acp vbi dt n1 pp-f d n1,
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1 That his owne diuine power might bee the more manifested, in subduing such a powerfull Prince.
1 That his own divine power might be the more manifested, in subduing such a powerful Prince.
vvd cst po31 d j-jn n1 vmd vbi dt av-dc vvn, p-acp j-vvg d dt j n1.
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2 That there might be made a greater triall of the courage of his Saints and children.
2 That there might be made a greater trial of the courage of his Saints and children.
crd cst a-acp vmd vbi vvn dt jc n1 pp-f dt n1 pp-f po31 n2 cc n2.
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Thus was Iobs courage and strength manifested. 3 That hee might execute the sorer vengeance vpon the wicked.
Thus was Jobs courage and strength manifested. 3 That he might execute the Sorer vengeance upon the wicked.
av vbds n2 n1 cc n1 vvn. crd cst pns31 vmd vvi dt jc n1 p-acp dt j.
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This generall point, that the Diuell is a powerfull and mighty Prince, being thus cleared, for the better vnderstanding of Satans power;
This general point, that the devil is a powerful and mighty Prince, being thus cleared, for the better understanding of Satan power;
d j n1, cst dt n1 vbz dt j cc j n1, vbg av vvn, p-acp dt jc n1 pp-f npg1 n1;
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I will as plainely as I can resolue their particular questions. 1 Whether the Diuels bee able to doe what they will?
I will as plainly as I can resolve their particular questions. 1 Whither the Devils be able to do what they will?
pns11 vmb c-acp av-j c-acp pns11 vmb vvi po32 j n2. vvd cs dt n2 vbb j pc-acp vdi r-crq pns32 vmb?
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2 If not what they will, then whether they be able to doe any thing aboue the course of nature?
2 If not what they will, then whither they be able to do any thing above the course of nature?
crd cs xx r-crq pns32 vmb, cs cs pns32 vbb j pc-acp vdi d n1 p-acp dt n1 pp-f n1?
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3 If not aboue nature, wherein consisteth their extraordinary power? 4 Whether their power bee any whit lessened since their fall?
3 If not above nature, wherein Consisteth their extraordinary power? 4 Whither their power be any whit lessened since their fallen?
crd cs xx p-acp n1, q-crq vvz po32 j n1? crd cs po32 n1 vbb d n1 vvn p-acp po32 n1?
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5 Whether they haue alwaies liberty to doe what they are able? §. 15. Of the restraint of Satans power.
5 Whither they have always liberty to do what they Are able? §. 15. Of the restraint of Satan power.
crd cs pns32 vhb av n1 pc-acp vdi r-crq pns32 vbr j? §. crd pp-f dt n1 pp-f npg1 n1.
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1 FOr the first, The Diuell is not able to do whatsoeuer he will; for this is proper onely to God, whose power is infinite.
1 FOr the First, The devil is not able to do whatsoever he will; for this is proper only to God, whose power is infinite.
vvn p-acp dt ord, dt n1 vbz xx j pc-acp vdi r-crq pns31 vmb; p-acp d vbz j av-j p-acp np1, rg-crq n1 vbz j.
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Were hee able to doe what hee would, God should haue no command of him, no power ouer him:
Were he able to do what he would, God should have no command of him, no power over him:
vbdr pns31 j pc-acp vdi r-crq pns31 vmd, np1 vmd vhi dx n1 pp-f pno31, dx n1 p-acp pno31:
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but hee himselfe is a creature, his power is a created power: and therefore limited within the bounds of a creature.
but he himself is a creature, his power is a created power: and Therefore limited within the bounds of a creature.
cc-acp pns31 px31 vbz dt n1, po31 n1 vbz dt j-vvn n1: cc av vvn p-acp dt n2 pp-f dt n1.
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2 For the second, He is not able to doe any thing simply aboue, or directly against that course which the Lord hath ordained vnto his creatures, which is commonly called, the course of nature. For God hath tied all his creatures thereunto;
2 For the second, He is not able to do any thing simply above, or directly against that course which the Lord hath ordained unto his creatures, which is commonly called, the course of nature. For God hath tied all his creatures thereunto;
crd p-acp dt ord, pns31 vbz xx j pc-acp vdi d n1 av-j a-acp, cc av-j p-acp d n1 r-crq dt n1 vhz vvn p-acp po31 n2, r-crq vbz av-j vvn, dt n1 pp-f n1. p-acp np1 vhz vvn d po31 n2 av;
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and hath reserued onely vnto himselfe, who is the sole Lord of nature, power to alter it as pleaseth him.
and hath reserved only unto himself, who is the sole Lord of nature, power to altar it as Pleases him.
cc vhz vvn av-j p-acp px31, r-crq vbz dt j n1 pp-f n1, n1 pc-acp vvi pn31 p-acp vvz pno31.
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Which being so, by necessary consequence, it followeth that the Diuell, 1. Cannot worke miracles, 2. Nor force the will of man, 3. Nor know the secrets of mans heart, 4. Nor foretell things to come:
Which being so, by necessary consequence, it follows that the devil, 1. Cannot work Miracles, 2. Nor force the will of man, 3. Nor know the secrets of men heart, 4. Nor foretell things to come:
r-crq vbg av, p-acp j n1, pn31 vvz cst dt n1, crd vmbx vvi n2, crd ccx vvb dt vmb pp-f n1, crd ccx vvb dt n2-jn pp-f ng1 n1, crd ccx vvb n2 pc-acp vvi:
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for all these are eyther aboue, or against the course of nature. §. 16. Of Satans power in miracles.
for all these Are either above, or against the course of nature. §. 16. Of Satan power in Miracles.
c-acp d d vbr d a-acp, cc p-acp dt n1 pp-f n1. §. crd pp-f npg1 n1 p-acp n2.
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1 COncerning miracles, the Diuell cannot worke any.
1 Concerning Miracles, the devil cannot work any.
vvd vvg n2, dt n1 vmbx vvi d.
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For Christ by the miracles which hee wrought, manifested himselfe to be the Son of God, indued with diuine power.
For christ by the Miracles which he wrought, manifested himself to be the Son of God, endued with divine power.
p-acp np1 p-acp dt n2 r-crq pns31 vvd, vvd px31 pc-acp vbi dt n1 pp-f np1, vvn p-acp j-jn n1.
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The Prophets and Apostles were declared to bee the seruants God, and assisted with diuine power;
The prophets and Apostles were declared to be the Servants God, and assisted with divine power;
dt n2 cc n2 vbdr vvn pc-acp vbi dt ng1 n1, cc vvn p-acp j-jn n1;
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yea God was manifested to worke in and by them, by the miracles which they wrought.
yea God was manifested to work in and by them, by the Miracles which they wrought.
uh np1 vbds vvn pc-acp vvi p-acp cc p-acp pno32, p-acp dt n2 r-crq pns32 vvd.
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If the Diuell had power to worke miracles, miracles had not been so euident a demonstration of the power of God.
If the devil had power to work Miracles, Miracles had not been so evident a demonstration of the power of God.
cs dt n1 vhd n1 pc-acp vvi n2, n2 vhd xx vbn av j dt n1 pp-f dt n1 pp-f np1.
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The very Sorcerers could say of the miracles which were wrought by the ministery of Moses, This is the finger of God.
The very Sorcerers could say of the Miracles which were wrought by the Ministry of Moses, This is the finger of God.
dt j n2 vmd vvi pp-f dt n2 r-crq vbdr vvn p-acp dt n1 pp-f np1, d vbz dt n1 pp-f np1.
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Obiect. Those Sorcer•rs wrought some of the miracles which Moses did.Object. Those Sorcer•rs wrought Some of the Miracles which Moses did.
n1. d n2 vvd d pp-f dt n2 r-crq np1 vdd.
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Ans. Though there were some outward likenesse and resemblance betwixt some of those things which Moses and the Sorcerers did, Ans. Though there were Some outward likeness and resemblance betwixt Some of those things which Moses and the Sorcerers did,
np1 cs a-acp vbdr d j n1 cc n1 p-acp d pp-f d n2 r-crq np1 cc dt n2 vdd,
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as turning rods into Serpents, water into blood, and bringing abundance of frogs; yet in truth there was a very great and maine difference betwixt them.
as turning rods into Serpents, water into blood, and bringing abundance of frogs; yet in truth there was a very great and main difference betwixt them.
c-acp vvg n2 p-acp n2, n1 p-acp n1, cc vvg n1 pp-f n2; av p-acp n1 a-acp vbds dt j j cc j n1 p-acp pno32.
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There is no doubt but the things which Moses did, were truly and properly miracles:
There is no doubt but the things which Moses did, were truly and properly Miracles:
pc-acp vbz dx n1 p-acp dt n2 r-crq np1 vdd, vbdr av-j cc av-j n2:
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as for the things which the Sorcerers did, either they might be done by naturall meanes,
as for the things which the Sorcerers did, either they might be done by natural means,
c-acp p-acp dt n2 r-crq dt n2 vdd, av-d pns32 vmd vbi vdn p-acp j n2,
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as the Diuell might secretly conueigh Serpents, and blood, and frogs from other places to Egypt: or else the things which they did might be meere illusions, onely appearances of things which were not so:
as the devil might secretly convey Serpents, and blood, and frogs from other places to Egypt: or Else the things which they did might be mere illusions, only appearances of things which were not so:
c-acp dt n1 vmd av-jn vvi n2, cc n1, cc n2 p-acp j-jn n2 p-acp np1: cc av dt n2 r-crq pns32 vdd n1 vbb j n2, av-j n2 pp-f n2 r-crq vbdr xx av:
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and so the Egyptians made to thinke they saw Serpents, blood, and frogs, when in truth there were no such things:
and so the egyptians made to think they saw Serpents, blood, and frogs, when in truth there were no such things:
cc av dt njp2 vvd pc-acp vvi pns32 vvd n2, n1, cc n2, c-crq p-acp n1 a-acp vbdr dx d n2:
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this latter is the more likely, as may be gathered by the circumstances noted in those histories.
this latter is the more likely, as may be gathered by the Circumstances noted in those histories.
d d vbz dt av-dc j, c-acp vmb vbi vvn p-acp dt n2 vvn p-acp d n2.
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First for the Serpents, it is said that Aarons rod deuoured their rods:
First for the Serpents, it is said that Aaron's rod devoured their rods:
ord p-acp dt n2, pn31 vbz vvn cst npg1 n1 vvn po32 n2:
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Euident therefore it is, that Aarons rod was turned into a true liuing Serpent, and likely that the Sorcerers roddes were not so,
Evident Therefore it is, that Aaron's rod was turned into a true living Serpent, and likely that the Sorcerers rods were not so,
j av pn31 vbz, cst npg1 n1 vbds vvn p-acp dt j j-vvg n1, cc j cst dt n2 n2 vbdr xx av,
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because they made no resistance, but were deuoured.
Because they made no resistance, but were devoured.
c-acp pns32 vvd dx n1, cc-acp vbdr vvn.
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2 For the waters, it is noted, that all the water that was in their riuer was turned into blood,
2 For the waters, it is noted, that all the water that was in their river was turned into blood,
crd p-acp dt n2, pn31 vbz vvn, cst d dt n1 cst vbds p-acp po32 n1 vbds vvn p-acp n1,
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and so continued seuen dayes, and that they could not drinke of that water. and so continued seuen days, and that they could not drink of that water.
cc av vvd crd n2, cc cst pns32 vmd xx vvi pp-f d n1.
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But no such thing written of the waters which the Sorcerers seemed to turne into blood;
But no such thing written of the waters which the Sorcerers seemed to turn into blood;
p-acp dx d n1 vvn pp-f dt n2 r-crq dt n2 vvd pc-acp vvi p-acp n1;
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neither is it likely these waters were so:
neither is it likely these waters were so:
av-dx vbz pn31 j d n2 vbdr av:
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for the waters which they seemed to turne must needs be in Goshen, (which was free from all the plagues) in Egypt all was blood.
for the waters which they seemed to turn must needs be in Goshen, (which was free from all the plagues) in Egypt all was blood.
c-acp dt n2 r-crq pns32 vvd pc-acp vvi vmb av vbi p-acp np1, (r-crq vbds j p-acp d dt n2) p-acp np1 d vbds n1.
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3 For the frogges, those which Moses brought were gathered on heapes, and made the Land stinke.
3 For the frogs, those which Moses brought were gathered on heaps, and made the Land stink.
crd p-acp dt n2, d r-crq np1 vvn vbdr vvn p-acp n2, cc vvd dt n1 n1.
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But what became of those which the Sorcerers brought?
But what became of those which the Sorcerers brought?
cc-acp q-crq vvd pp-f d r-crq dt n2 vvn?
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Obiection. Why then went they no further? could they not as easily haue made shew of lice?Objection. Why then went they no further? could they not as Easily have made show of lice?
n1. q-crq av vvd pns32 dx jc? vmd pns32 xx p-acp av-j vhb vvn n1 pp-f n1?
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Answer. God would not suffer them any longer to delude the Aegyptians.Answer. God would not suffer them any longer to delude the egyptians.
n1. np1 vmd xx vvi pno32 av-d av-jc pc-acp vvi dt njp2.
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Fitly may I apply that title which the holy Ghost attributeth to the pretended miracles of Antichrist,
Fitly may I apply that title which the holy Ghost attributeth to the pretended Miracles of Antichrist,
av-j vmb pns11 vvi cst n1 r-crq dt j n1 vvz p-acp dt j-vvn n2 pp-f np1,
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vnto all the pretended miracles of Satan, and call them lying wonders. §. 17. Of Satans power ouer Mans will.
unto all the pretended Miracles of Satan, and call them lying wonders. §. 17. Of Satan power over men will.
p-acp d dt j-vvn n2 pp-f np1, cc vvb pno32 vvg n2. §. crd pp-f npg1 n1 p-acp ng1 n1.
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2. COncerning Mans will, the Diuell cannot simply and directly force it to yeeld to any thing:
2. Concerning men will, the devil cannot simply and directly force it to yield to any thing:
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for this is against that nature which God hath giuen to the will. Take away freedome from the will, and ye cleane destroy the will it selfe.
for this is against that nature which God hath given to the will. Take away freedom from the will, and you clean destroy the will it self.
c-acp d vbz p-acp d n1 r-crq np1 vhz vvn p-acp dt n1. vvb av n1 p-acp dt n1, cc pn22 av-j vvi dt n1 pn31 n1.
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Therefore God in conuerting a sinner forceth not his will, but worketh in him to will.
Therefore God in converting a sinner forceth not his will, but works in him to will.
av np1 p-acp vvg dt n1 vvz xx po31 n1, cc-acp vvz p-acp pno31 p-acp vmb.
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Obiect. Satan bringeth the will of naturall Men to his bent. Answ. This he doth partly by faire allurements, and partly by fearefull terrors;Object. Satan brings the will of natural Men to his bent. Answer This he does partly by fair allurements, and partly by fearful terrors;
n1. np1 vvz dt n1 pp-f j n2 p-acp po31 n1. np1 d pns31 vdz av p-acp j n2, cc av p-acp j n2;
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by some externall meanes or other, hee moueth the will to yeeld vnto him. All at all times yeeld not vnto him.
by Some external means or other, he moves the will to yield unto him. All At all times yield not unto him.
p-acp d j n2 cc j-jn, pns31 vvz dt n1 pc-acp vvi p-acp pno31. av-d p-acp d n2 vvb xx p-acp pno31.
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If hee could force the will, hee would draw all to his bent. §. 18. Of Satans power ouer Mans heart.
If he could force the will, he would draw all to his bent. §. 18. Of Satan power over men heart.
cs pns31 vmd vvi dt n1, pns31 vmd vvi d p-acp po31 n1. §. crd pp-f npg1 n1 p-acp ng1 n1.
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3. COncerning Mans heart, it is as a bottomelesse pit, of an vnsearchable depth, deceitfull aboue all things: to search it,
3. Concerning men heart, it is as a bottomless pit, of an unsearchable depth, deceitful above all things: to search it,
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and simply to know the secret is aboue the reach of nature:
and simply to know the secret is above the reach of nature:
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it is one of Gods incommunicable properties to bee a searcher of the heart. Hereby N•thanael gathered that Christ was the Sonne of God. it is one of God's incommunicable properties to be a searcher of the heart. Hereby N•thanael gathered that christ was the Son of God.
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Obiect. Most of the Diuels temptations be framed according to the inward disposition and secret intents of mens hearts.Object. Most of the Devils temptations be framed according to the inward disposition and secret intents of men's hearts.
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Answ. Though certainly he know them not, yet very shrewdly can be gesse at them, Answer Though Certainly he know them not, yet very shrewdly can be guess At them,
np1 cs av-j pns31 vvb pno32 xx, av av av-j vmb vbi vvn p-acp pno32,
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and that not only by their outward speech, behauiour and carriage, (which he espieth more narrowly then all the men in the world can) but also by the inward humors, temperature and disposition of the body, which (being a spirit) he discemeth as easily as the outward behauiour.
and that not only by their outward speech, behaviour and carriage, (which he espieth more narrowly then all the men in the world can) but also by the inward humours, temperature and disposition of the body, which (being a Spirit) he discemeth as Easily as the outward behaviour.
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§. 19. Of Satans power in foretelling things to come.
§. 19. Of Satan power in foretelling things to come.
§. crd pp-f npg1 n1 p-acp vvg n2 pc-acp vvi.
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4. COncerning things to come, a simple foretelling of them, without any helpe at all from naturall causes, signes, effects,
4. Concerning things to come, a simple foretelling of them, without any help At all from natural Causes, Signs, effects,
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and the like, is also aboue nature: God prooueth himselfe to bee the true Iehouah hereby.
and the like, is also above nature: God proveth himself to be the true Jehovah hereby.
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Hereby he gaue testimony to his Prophets to be sent of him, and guided by his Spirit. Satan cannot do this. Hereby he gave testimony to his prophets to be sent of him, and guided by his Spirit. Satan cannot do this.
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Obiect. Satan and his instruments haue foretold many things to come, as when hee appeared to Saul; and the diuining Mayde; Object. Satan and his Instruments have foretold many things to come, as when he appeared to Saul; and the divining Maid;
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yea God implieth that they may. Answ. Such things they may foretell, as by naturall causes or signes may bee collected, or coniectured:
yea God Implies that they may. Answer Such things they may foretell, as by natural Causes or Signs may be collected, or conjectured:
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or which by God haue any way beene reuealed. The Diuell is admirably and extraordinarily skilfull, and experienced in all the causes of nature,
or which by God have any Way been revealed. The devil is admirably and extraordinarily skilful, and experienced in all the Causes of nature,
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and can draw one consequence vpon another:
and can draw one consequence upon Another:
cc vmb vvi crd n1 p-acp j-jn:
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As if one linck of a long chaine being in a deepe well, appeare but a little aboue water, by it he can draw vp linck after linck, As if one link of a long chain being in a deep well, appear but a little above water, by it he can draw up link After link,
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and so at length the bucket it selfe out of the water, which otherwise could not haue bin seene.
and so At length the bucket it self out of the water, which otherwise could not have been seen.
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Also he diligently marketh all the secrets which God reuealeth, euen so soone as they are reuealed,
Also he diligently marks all the secrets which God Revealeth, even so soon as they Are revealed,
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and so may seeme to foretell of himselfe inch things as God foretold.
and so may seem to foretell of himself inch things as God foretold.
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There was very great probabilitie of that which the Diuell told to Saul: the things which the diuining Maide & such other foretold, might be such as were gathered by some vnknowne natural causes.
There was very great probability of that which the devil told to Saul: the things which the divining Maid & such other foretold, might be such as were gathered by Some unknown natural Causes.
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That which God implieth of false Prophets, may be meant of meere coniectures, or of some such instances as are heere named.
That which God Implies of false prophets, may be meant of mere Conjectures, or of Some such instances as Are Here nam.
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§. 20. Of the extent of Satans power.
§. 20. Of the extent of Satan power.
§. crd pp-f dt n1 pp-f npg1 n1.
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3 FOr the third, the extraordinary power of the Diuel consisteth in this, that he can do any thing whatsoeuer is in the compasse of nature,
3 FOr the third, the extraordinary power of the devil Consisteth in this, that he can do any thing whatsoever is in the compass of nature,
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and may be effected by naturall meanes. For example, he can violently moue the ayre, and cause tempests and stormes:
and may be effected by natural means. For Exampl, he can violently move the air, and cause tempests and storms:
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he can inflame the ayre, and cause thunder and lightning; yea, and extraordinary fire to fall downe: he can inflame the air, and cause thunder and lightning; yea, and extraordinary fire to fallen down:
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he can exceedingly trouble the Seas, and cause such waues and billowes to arise, as shall swallow vp ships and men:
he can exceedingly trouble the Seas, and cause such waves and billows to arise, as shall swallow up ships and men:
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he can cause waters to swell ouer the bancks, and so make great breaches.
he can cause waters to swell over the banks, and so make great Breaches.
pns31 vmb vvi n2 pc-acp vvi p-acp dt n2, cc av vvb j n2.
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On earth he can cause earth-quakes, he can throw downe the strongest buildings, and roote vp the best setled trees, and mooue all things:
On earth he can cause earthquakes, he can throw down the Strongest buildings, and root up the best settled trees, and move all things:
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hee can carry and hurry vp and downe euen in the ayre the bodies of men and beastes:
he can carry and hurry up and down even in the air the bodies of men and beasts:
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yea, hee can enter into them, and make them with violence rush and runne headlong hither and thither:
yea, he can enter into them, and make them with violence rush and run headlong hither and thither:
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hee can cast them into the fire and water, grieuously vexe and torment them, and inflict sore diseases vpon them; he can cast them into the fire and water, grievously vex and torment them, and inflict soar diseases upon them;
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he can possesse them, make them lunatick, dumb, deafe, blinde; make them foame and roare out, and all to rent them;
he can possess them, make them lunatic, dumb, deaf, blind; make them foam and roar out, and all to rend them;
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he can stirre vp wrath, pride, couetousnesse, lust, and the like passions in men;
he can stir up wrath, pride, covetousness, lust, and the like passion in men;
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he can know the disposition of men, and accordingly lay baites for them, or bring them vnto baits;
he can know the disposition of men, and accordingly lay baits for them, or bring them unto baits;
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hee can darken mens vnderstanding, and cause much trouble and anguish in their soule and conscience;
he can darken men's understanding, and cause much trouble and anguish in their soul and conscience;
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yea, so much as they cannot endure it, but are brought to make away themselues; hee can incense man against man, Kingdome against Kingdome, Subiects against Princes, Princes against subiects,
yea, so much as they cannot endure it, but Are brought to make away themselves; he can incense man against man, Kingdom against Kingdom, Subjects against Princes, Princes against Subjects,
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and so cause quarrels, warres, treasons rebellions, oppressions, murthers, &c. Many more strange mischiefes can he worke, which for kinde are extraordinarily wonderfull, and for number innumerable.
and so cause quarrels, wars, treasons rebellions, oppressions, murders, etc. Many more strange mischiefs can he work, which for kind Are extraordinarily wonderful, and for number innumerable.
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§. 21. Of the power of euill Angels compared to good.
§. 21. Of the power of evil Angels compared to good.
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4 FOr the fourth, if comparison be made betwixt the Diuels and the good Angels, (to whom at their first creation they were equal in power) it is euident that their power is somewhat lessened by their fall.
4 FOr the fourth, if comparison be made betwixt the Devils and the good Angels, (to whom At their First creation they were equal in power) it is evident that their power is somewhat lessened by their fallen.
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For whensoeuer there was any opposition betwixt good and euill Angels, the euill were alwayes foiled, they could not stand against the good.
For whensoever there was any opposition betwixt good and evil Angels, the evil were always foiled, they could not stand against the good.
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But in comparison to other creatures, they still retaine so much power ouer them, as their power cannot appeare to bee any whit diminished by their fall:
But in comparison to other creatures, they still retain so much power over them, as their power cannot appear to be any whit diminished by their fallen:
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but that still they remaine to be as powerfull to doe mischiefe, as they were before to doe good:
but that still they remain to be as powerful to do mischief, as they were before to do good:
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for all other creatures (except the good Angels) are not able to withstand their might and fury.
for all other creatures (except the good Angels) Are not able to withstand their might and fury.
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§. 22. Of the restraint of Satans power.
§. 22. Of the restraint of Satan power.
§. crd pp-f dt n1 pp-f npg1 n1.
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5. FOr the fift, though the word heere attributed to the Diuels doe properly signifie a libertie to doe as one list, yet it may not,
5. FOr the fift, though the word Here attributed to the Devils do properly signify a liberty to do as one list, yet it may not,
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nor cannot be denied, that that power which is giuen them is so limited and restrained by an higher and superiour power,
nor cannot be denied, that that power which is given them is so limited and restrained by an higher and superior power,
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euen the power of God, that they cannot as they list themselues exercise the vttermost of their power,
even the power of God, that they cannot as they list themselves exercise the uttermost of their power,
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and doe what they are able to doe, if they were not held in.
and do what they Are able to do, if they were not held in.
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Fitly may I apply that to the Diuell, which is said of the Sea, that God hath set barres and doores before him,
Fitly may I apply that to the devil, which is said of the Sea, that God hath Set bars and doors before him,
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and said, Hither to shall hee come, and no further.
and said, Hither to shall he come, and no further.
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In this respect they are said to bee deliuered into chains, and reserued in euerlasting chaines: By which phrases is implied that the Lord dealeth with Diuels, as men vse to doe with curst madde ban-dogges, which will flye at the throate of euery one with whom they meete, they tye and chaine them vp for feare of doing hurt.
In this respect they Are said to be Delivered into chains, and reserved in everlasting chains: By which phrases is implied that the Lord deals with Devils, as men use to do with cursed mad bandogs, which will fly At the throat of every one with whom they meet, they tie and chain them up for Fear of doing hurt.
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For proofe hereof, note what God said to the Diuell vnder the Serpent, e Thou shalt bruise his heele:
For proof hereof, note what God said to the devil under the Serpent, e Thou shalt bruise his heel:
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by which phrase is implied a restraint, namely, that he should not come so high as the Saints head to crush it, he should onely snarle at his heele, and bite it;
by which phrase is implied a restraint, namely, that he should not come so high as the Saints head to crush it, he should only snarl At his heel, and bite it;
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that is, he should not bee able vtterly to destroy their soules, but onely annoy them with smaller temptations.
that is, he should not be able utterly to destroy their Souls, but only annoy them with smaller temptations.
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But more cleerely is this laid downe by many particular instances. Satans power in the Sorcerers of Egypt was restrained;
But more clearly is this laid down by many particular instances. Satan power in the Sorcerers of Egypt was restrained;
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the euill spirit could not enter into Saul, till God permitted him: for it is said, God sent him.
the evil Spirit could not enter into Saul, till God permitted him: for it is said, God sent him.
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The like is noted of the lying spirit that seduced Ahab. Satan stood at Iehoshuahs right hand to resist him, but the Lord reproued him. The like is noted of the lying Spirit that seduced Ahab. Satan stood At Jehoshuahs right hand to resist him, but the Lord reproved him.
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He desired to wi•ow Peter, and the other Apostles, (so as without leaue he could not doe it) and yet he preuailed not as he desired. He desired to wi•ow Peter, and the other Apostles, (so as without leave he could not do it) and yet he prevailed not as he desired.
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Many other particular instances might be alledged;
Many other particular instances might be alleged;
av-d j-jn j n2 vmd vbi vvn;
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but the most famous of all is that which is noted in the history of Iob, where hee could doe nothing against Iob till hee had leaue,
but the most famous of all is that which is noted in the history of Job, where he could do nothing against Job till he had leave,
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and when he had leaue, he could doe no more then was permitted.
and when he had leave, he could do no more then was permitted.
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Lastly, as an argument from the lesse to the greater, and so a more forceable argument, note how hee could not enter into swine without permission;
Lastly, as an argument from the less to the greater, and so a more forceable argument, note how he could not enter into Swine without permission;
ord, c-acp dt n1 p-acp dt av-dc p-acp dt jc, cc av dt av-dc j n1, n1 c-crq pns31 vmd xx vvi p-acp n1 p-acp n1;
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much lesse can be doe any thing against man without leaue. Are not men much better then swine?
much less can be doe any thing against man without leave. are not men much better then Swine?
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Obiect. But now Satan is loosed, and hath libertie to doe what he can. Answ. That is spoken comparatiuely, in regard of former restraint: Object. But now Satan is loosed, and hath liberty to do what he can. Answer That is spoken comparatively, in regard of former restraint:
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as when a dogge hath sometime beene tied very close, and afterwards his chaine is let out further, he may be said to be loosed. as when a dog hath sometime been tied very close, and afterwards his chain is let out further, he may be said to be loosed.
c-acp c-crq dt n1 vhz av vbn vvn av av-j, cc av po31 n1 vbz vvn av av-jc, pns31 vmb vbi vvn pc-acp vbi vvn.
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The Lord thus limiteth his power, both in regard of himselfe, and also in regard of man, who is made after Gods Image.
The Lord thus limiteth his power, both in regard of himself, and also in regard of man, who is made After God's Image.
dt n1 av vvz po31 n1, av-d p-acp n1 pp-f px31, cc av p-acp n1 pp-f n1, r-crq vbz vvn p-acp npg1 n1.
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For himselfe: 1. That hee might manifest a difference betwixt his owne power, which is infinite, without limits and bounds;
For himself: 1. That he might manifest a difference betwixt his own power, which is infinite, without Limits and bounds;
p-acp px31: crd cst pns31 vmd vvi dt n1 p-acp po31 d n1, r-crq vbz j, p-acp n2 cc n2;
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and the power of his enemies who oppose themselues against him.
and the power of his enemies who oppose themselves against him.
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Therefore is his power called a power of might, as if no other power were mightie but his. 2. That hee might shew himselfe to bee an absolute Lord and Commander ouer all creatures, not only those who voluntarily subiect themselues to him,
Therefore is his power called a power of might, as if not other power were mighty but his. 2. That he might show himself to be an absolute Lord and Commander over all creatures, not only those who voluntarily Subject themselves to him,
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but also those who obstinately oppose against him. For man, left the Diuell should soone deuour all mankinde, for that hee seeketh.
but also those who obstinately oppose against him. For man, left the devil should soon devour all mankind, for that he seeks.
cc-acp av d r-crq av-j vvi p-acp pno31. p-acp n1, vvd dt n1 vmd av vvi d n1, c-acp cst pns31 vvz.
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If hee were not restrained, no creature could resist him, and stand before him.
If he were not restrained, no creature could resist him, and stand before him.
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As the Sea, if it had not bounds, would soone ouerwhelme the whole world, so would the Diuell soone turne all topsie turuie, quickely destroy all liuing creatures,
As the Sea, if it had not bounds, would soon overwhelm the Whole world, so would the devil soon turn all topsy turuie, quickly destroy all living creatures,
p-acp dt n1, cs pn31 vhd xx n2, vmd av vvi dt j-jn n1, av vmd dt n1 av vvi d n1 av, av-j vvi d j-vvg n2,
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and bring all to the very depth of hell, where himselfe is.
and bring all to the very depth of hell, where himself is.
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Therefore though the Lord for iust reasons hath giuen him a very great and mightie power,
Therefore though the Lord for just Reasons hath given him a very great and mighty power,
av cs dt n1 p-acp j n2 vhz vvn pno31 dt j j cc j n1,
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yet in wisdome and goodnesse hath hee also restrained his power, and set bounds vnto it:
yet in Wisdom and Goodness hath he also restrained his power, and Set bounds unto it:
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Thus wee haue heard of the extent, and of the restraint of the Diuels power, both which are well to bee noted.
Thus we have herd of the extent, and of the restraint of the Devils power, both which Are well to be noted.
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The one, that we should not make too light account of him. The other, that wee should not dread him too much.
The one, that we should not make too Light account of him. The other, that we should not dread him too much.
dt crd, cst pns12 vmd xx vvi av j n1 pp-f pno31. dt n-jn, cst pns12 vmd xx vvi pno31 av av-d.
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Is the Diuell a Prince of such power? Bee neither arrogant nor secure;
Is the devil a Prince of such power? Bee neither arrogant nor secure;
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but know that all the meanes which wee can vse, are little enough to keepe vs safe from him.
but know that all the means which we can use, Are little enough to keep us safe from him.
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Yea, let vs seeke for greater power and strength then is in our selues, remembring the exhortation in the tenth verse, and the direction in the eluenth.
Yea, let us seek for greater power and strength then is in our selves, remembering the exhortation in the tenth verse, and the direction in the eluenth.
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Yet because hee is neyther able to doe what hee will, nor hath libertie alwayes to doe what hee is able,
Yet Because he is neither able to do what he will, nor hath liberty always to do what he is able,
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but hath his power restained and limitted by God, bee not fainthearted, nor despaire. Though hee may s•rely assaile vs, yet assuredly shall he neuer preuaile against vs:
but hath his power restain and limited by God, be not fainthearted, nor despair. Though he may s•rely assail us, yet assuredly shall he never prevail against us:
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remember Iobs conflict, and the end thereof.
Remember Jobs conflict, and the end thereof.
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As we cast one eye on the extent of the Diuels power, to keepe vs from securitie:
As we cast one eye on the extent of the Devils power, to keep us from security:
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so cast another on the restraint thereof, to keepe vs from despaire. §. 23. Of the place where Satan ruleth.
so cast Another on the restraint thereof, to keep us from despair. §. 23. Of the place where Satan Ruleth.
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THe next point sheweth yet a further restraint of the Diuells power. For it declareth the parties ouer whom especially he exerciseth his power:
THe next point shows yet a further restraint of the Devils power. For it Declareth the parties over whom especially he Exerciseth his power:
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who are first implied vnder this compound word worldly gouernours, and then more expressely handled in the next ensuing words.
who Are First implied under this compound word worldly Governors, and then more expressly handled in the next ensuing words.
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From the generall I collect that, The gouernment of Diuels is onely in this world, and ouer the men thereof.
From the general I collect that, The government of Devils is only in this world, and over the men thereof.
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It can no further extend then to the compasse of this inferiour world vnder heauen; neither can it longer last then the time of this world.
It can no further extend then to the compass of this inferior world under heaven; neither can it longer last then the time of this world.
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Thus the diuels dominion is restrained to the ayre, and expresly is he termed the god of this world. At the end of this world shall Christ put downe his authoritie and power.
Thus the Devils dominion is restrained to the air, and expressly is he termed the god of this world. At the end of this world shall christ put down his Authority and power.
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It hath pleased the Lord to appoint this world, and the continuance thereof, the place and time of probation, wherein he will make triall who are fit for his Kingdom, who vnworthy of it• and for the more thorough triall of good and bad, to giue Satan dominion and power in this world.
It hath pleased the Lord to appoint this world, and the Continuance thereof, the place and time of probation, wherein he will make trial who Are fit for his Kingdom, who unworthy of it• and for the more thorough trial of good and bad, to give Satan dominion and power in this world.
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This is a good ground of incouragement vnto vs, to mooue vs patiently and constantly to endure all those brunts, whereunto thorough the malice and power of the Diuell, wee shall be brought in this world:
This is a good ground of encouragement unto us, to move us patiently and constantly to endure all those brunts, whereunto through the malice and power of the devil, we shall be brought in this world:
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without the circuit of this world they cannot reach:
without the circuit of this world they cannot reach:
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when wee passe from it, then passe wee out of their iurisdiction, to the place where with Christ our head wee shall triumph ouer these principallities:
when we pass from it, then pass we out of their jurisdiction, to the place where with christ our head we shall triumph over these principalities:
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For in Heauen where Christ in his bodie is contained, where are the spirits of iust and perfect men,
For in Heaven where christ in his body is contained, where Are the spirits of just and perfect men,
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and the glorious company of good Angels, the diuels haue nothing to doe: they are thence cast out.
and the glorious company of good Angels, the Devils have nothing to do: they Are thence cast out.
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As Christ (who in this world was sorely assaulted by Satan) when hee ascended vp on high, led captiuitiecaptiue, and triumphed ouer them:
As christ (who in this world was sorely assaulted by Satan) when he ascended up on high, led captiuitiecaptiue, and triumphed over them:
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so If we suffer, we shall also reigne with him.
so If we suffer, we shall also Reign with him.
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Death, whereby a passage is made from this war-faring world, to that world of triumph, is the last enemie;
Death, whereby a passage is made from this warfaring world, to that world of triumph, is the last enemy;
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the pangs thereof the last assaults;
the pangs thereof the last assaults;
dt n2 av dt ord n2;
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so as this being well thought of, cannot but moue vs with patience to resist vnto blood and death.
so as this being well Thought of, cannot but move us with patience to resist unto blood and death.
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§. 24. Of the parties ouer whom Satan ruleth.
§. 24. Of the parties over whom Satan Ruleth.
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YEt more distinctly are the parties ouer whom Satan ruleth, expressed in these words, Darkenesse of this world, whereby are meant such ignorant and wicked men as haue no light of spirituall vnderstanding, no life of grace in them, and therefore deseruedly called darkenesse.
YEt more distinctly Are the parties over whom Satan Ruleth, expressed in these words, Darkness of this world, whereby Are meant such ignorant and wicked men as have no Light of spiritual understanding, no life of grace in them, and Therefore deservedly called darkness.
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The Di•els rule and dominion is properly, and principally ouer ignorant and euill men: The Di•els Rule and dominion is properly, and principally over ignorant and evil men:
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euen such as are described, Chap. 4. vers. 18. 19. and before that called children of disobedience, or of vnbeleefe, even such as Are described, Chap. 4. vers. 18. 19. and before that called children of disobedience, or of unbelief,
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for the originall word will beare both.
for the original word will bear both.
p-acp dt j-jn n1 vmb vvi d.
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For ignorant men, the Diuell is said to be the god of them that are blinded.
For ignorant men, the devil is said to be the god of them that Are blinded.
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For wicked, they which commit sinne, are said to be of the Diuell. These resist him not, but yeeld vnto him:
For wicked, they which commit sin, Are said to be of the devil. These resist him not, but yield unto him:
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for ignorant persons know not his power, malice, subtiltie, sedulitie, mischieuous enterprises, with the like: no maruell therefore that they suffer themselues to be guided and gouerned by Satan.
for ignorant Persons know not his power, malice, subtlety, sedulity, mischievous enterprises, with the like: no marvel Therefore that they suffer themselves to be guided and governed by Satan.
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When the men of Ara•• were strucken with blindnesse, they were easily without any resistance, led into the middest of the chiefest and strongest Citie of their enemies, for they saw not whither they went. When the men of Ara•• were strucken with blindness, they were Easily without any resistance, led into the midst of the chiefest and Strongest city of their enemies, for they saw not whither they went.
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So ignorant men not seeing in whose power they are, suffer themselues there to be.
So ignorant men not seeing in whose power they Are, suffer themselves there to be.
av j n2 xx vvg p-acp rg-crq n1 pns32 vbr, vvi px32 a-acp pc-acp vbi.
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Wicked persons beleeue not that the Diuell is so cruell a tyrant as he is reported to be:
Wicked Persons believe not that the devil is so cruel a tyrant as he is reported to be:
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They thinke him to bee the best Lord, because he suffereth them to doe as they list,
They think him to be the best Lord, Because he suffers them to do as they list,
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and his temptations are agreeable to their corrupt humours and carnall desires: they take most delight in doing the worke of the Diuell;
and his temptations Are agreeable to their corrupt humours and carnal Desires: they take most delight in doing the work of the devil;
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yea, as Christ saith, they will doe the lusts of their father the Diuell. Is it then any maruell that the Diuell is their gouernour?
yea, as christ Says, they will do the Lustiest of their father the devil. Is it then any marvel that the devil is their governor?
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Neither ignorant nor wicked persons will subiect themselues to the Lords gouernement: not ignorant, because they know not the benefit of it:
Neither ignorant nor wicked Persons will Subject themselves to the lords government: not ignorant, Because they know not the benefit of it:
av-d j ccx j n2 vmb vvi px32 p-acp dt n2 n1: xx j, c-acp pns32 vvb xx dt n1 pp-f pn31:
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not wicked, because they thinke it too strait, too much crossing their licentious humor. Therefore in iustice God giueth them ouer to the rule of the Diuell.
not wicked, Because they think it too strait, too much crossing their licentious humour. Therefore in Justice God gives them over to the Rule of the devil.
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Hereby may triall be made whether wee be vnder the rule and power of the Diuell or no.
Hereby may trial be made whither we be under the Rule and power of the devil or no.
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If we loue darknesse more then light, if we haue fellowship with the vnfruitfull workes of darkenesse, wee are in the power of the Prince of darkenesse. If we love darkness more then Light, if we have fellowship with the unfruitful works of darkness, we Are in the power of the Prince of darkness.
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Hearken to this O ignorant persons, ye that are neglecters and despisers of the light of Gods Word, that cry out against so much preaching:
Harken to this O ignorant Persons, you that Are neglecters and despisers of the Light of God's Word, that cry out against so much preaching:
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if at least your eares be better then your eyes, and you can beleeue that which by others is declared vnto you.
if At least your ears be better then your eyes, and you can believe that which by Others is declared unto you.
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Hearken to this also, O ye wicked persons, who pursue so eagerly the euill desires of your hearts,
Harken to this also, Oh you wicked Persons, who pursue so eagerly the evil Desires of your hearts,
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and the foolish customes of the vaine World ▪ if at least your euill hearts will let you yeeld to any thing that may turne to your good.
and the foolish customs of the vain World ▪ if At least your evil hearts will let you yield to any thing that may turn to your good.
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Oh, if it were possible, for these two sorts of persons, to see in what a miserable plight they are by those gouernours vnder whom they liue,
O, if it were possible, for these two sorts of Persons, to see in what a miserable plighted they Are by those Governors under whom they live,
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then would the ignorant learne knowledge, and sinners enter into a new course.
then would the ignorant Learn knowledge, and Sinners enter into a new course.
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Fondly they think they liue in great libertie, wheras in truth, they liue in most slauish bondage.
Fondly they think they live in great liberty, whereas in truth, they live in most slavish bondage.
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I may iustly in this case take vp the complaint of Wisdome, and say, O yee foolish, how long will yee loue foolishnesse, &c. Hereby also men may learne how to come out of Satans power;
I may justly in this case take up the complaint of Wisdom, and say, Oh ye foolish, how long will ye love foolishness, etc. Hereby also men may Learn how to come out of Satan power;
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namely, by comming out of darknesse into light.
namely, by coming out of darkness into Light.
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So long as we liue and lye in darknesse, there is no hope, no possibilitie of freeing our selues from the tyrannie of Satan. So long as we live and lie in darkness, there is no hope, no possibility of freeing our selves from the tyranny of Satan.
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God first deliuereth vs from the power of darknesse, and then translateth vs into the Kingdome of his Sonne. God First Delivereth us from the power of darkness, and then Translate us into the Kingdom of his Son.
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This vse affoordeth a good direction to Magistrates, to Ministers, to all that haue charge of others, and to priuate persons.
This use affordeth a good direction to Magistrates, to Ministers, to all that have charge of Others, and to private Persons.
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To Magistrates, that they take order to establish the Ministerie of the Word in such places as are vnder their rule.
To Magistrates, that they take order to establish the Ministry of the Word in such places as Are under their Rule.
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To Ministers, that they be diligent and faithfull in preaching it.
To Ministers, that they be diligent and faithful in preaching it.
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To all that haue charge, that they bring such as are vnder them to the Word.
To all that have charge, that they bring such as Are under them to the Word.
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To priuate persons, that they be willing to heare, and carefull to practise what they heare.
To private Persons, that they be willing to hear, and careful to practise what they hear.
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Note what Christ saith of the issue and power of the Word preached by his Disciples, Hee saw Satan fall downe like lightning:
Note what christ Says of the issue and power of the Word preached by his Disciples, He saw Satan fallen down like lightning:
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for by it mens minds are inlightned, and their hearts conuerted, so as Satan cannot beare such sway ouer them,
for by it men's minds Are enlightened, and their hearts converted, so as Satan cannot bear such sway over them,
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as hee doth ouer ignorant and wicked persons ▪
as he does over ignorant and wicked Persons ▪
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That which is in generall said of freeing men from the tyrannie of Satan, may particularly bee applied to those who are in bondage vnder his great Vice-roy on earth, euen Antichrist, which deceiueth the greatest part of the world.
That which is in general said of freeing men from the tyranny of Satan, may particularly be applied to those who Are in bondage under his great Viceroy on earth, even Antichrist, which deceiveth the greatest part of the world.
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His kingdome is a kingdome of darknesse:
His Kingdom is a Kingdom of darkness:
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where the light of the Gospell shineth forth, the clouds and mistes of that darkenesse vanish away.
where the Light of the Gospel shines forth, the Clouds and mists of that darkness vanish away.
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Experience sheweth, that where the preaching of the Word is rare, there is greatest number of Antichrists vassals.
Experience shows, that where the preaching of the Word is rare, there is greatest number of Antichrists vassals.
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God grant this may be duely considered by them, who for the safety of the Kingdome,
God grant this may be duly considered by them, who for the safety of the Kingdom,
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and the furtherance of Religion, doe treate of meanes whereby the number of Papists may be diminished.
and the furtherance of Religion, do Treat of means whereby the number of Papists may be diminished.
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For our selues, let vs first labour for the light of knowledge to inlighten vs, and then for the light of grace to renew vs;
For our selves, let us First labour for the Light of knowledge to inlighten us, and then for the Light of grace to renew us;
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so shall we be freed from the kingdome of darkenesse.
so shall we be freed from the Kingdom of darkness.
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For the attaining hereunto, we must diligently attend to the light of Gods word, and also pray for the spirit of reuelation and sanctification.
For the attaining hereunto, we must diligently attend to the Light of God's word, and also pray for the Spirit of Revelation and sanctification.
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They who haue sure euidence that they are light in the Lord, may from hence reape comfort, in that therby they may be assured, that though they liue in the world,
They who have sure evidence that they Are Light in the Lord, may from hence reap Comfort, in that thereby they may be assured, that though they live in the world,
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yet they are not vnder the rule of the god of this world: he is Prince only of the darknes of this world.
yet they Are not under the Rule of the god of this world: he is Prince only of the darkness of this world.
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Liue therefore as children of light, as the Lords freemen: haue no fellowship with vnfruitful works of darknesse.
Live Therefore as children of Light, as the lords freemen: have not fellowship with unfruitful works of darkness.
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For what communion hath light with darkenesse? §. 25. Of the nature of Diuels. THe third argument whereby the Diuels are described, is their nature:
For what communion hath Light with darkness? §. 25. Of the nature of Devils. THe third argument whereby the Devils Are described, is their nature:
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they are heere termed spirituall things, so that The enemies of our soules are of a spirituall substance.
they Are Here termed spiritual things, so that The enemies of our Souls Are of a spiritual substance.
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Oft in Scripture are they expresly called spirits, and that both in the old and new Testament. Oft in Scripture Are they expressly called spirits, and that both in the old and new Testament.
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They were created spirits, and spirits they still remaine to be. Their fall hath not altered their substance:
They were created spirits, and spirits they still remain to be. Their fallen hath not altered their substance:
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for then could not that nature and substance which transgressed be punished.
for then could not that nature and substance which transgressed be punished.
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Grosly doe they erre in the nature of Diuels, who thinke, and teach that they be nothing but bad qualities and euill affections, which arise from our flesh.
Grossly do they err in the nature of Devils, who think, and teach that they be nothing but bad qualities and evil affections, which arise from our Flesh.
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The Apostle expresly denieth them to be flesh, and implieth that they are much more then flesh:
The Apostle expressly Denieth them to be Flesh, and Implies that they Are much more then Flesh:
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how then should they be thought to bee affections arising from the flesh? If because they are spirituall things they should be no substances,
how then should they be Thought to be affections arising from the Flesh? If Because they Are spiritual things they should be no substances,
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but onely qualities, then neither should the soules of men, nor good Angels, nor God himselfe be a substance:
but only qualities, then neither should the Souls of men, nor good Angels, nor God himself be a substance:
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for all these in Scripture are termed Spirits. But spirituall things may be as truly and properly substances as bodily things, if not more:
for all these in Scripture Are termed Spirits. But spiritual things may be as truly and properly substances as bodily things, if not more:
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it is not any outward property of a body that simply maketh a substance:
it is not any outward property of a body that simply makes a substance:
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Things may be sensible, and yet be no substances, as colours, sounds, smels, &c. But for the Diuels, the actions which they performe, the places where they abide,
Things may be sensible, and yet be no substances, as colours, sounds, smells, etc. But for the Devils, the actions which they perform, the places where they abide,
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and from whence they goe vp and downe, the power wherewith they are indued, the torments and paines which they endure, with many other like arguments, which out of the Scripture may be collected concerning them, euidently shew that they are truly and properly substances.
and from whence they go up and down, the power wherewith they Are endued, the torments and pains which they endure, with many other like Arguments, which out of the Scripture may be collected Concerning them, evidently show that they Are truly and properly substances.
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The contrary opinion, as it is erronious, so it is very dangerous, in that it doth much extenuate those fearefull things which haue beene deliuered concerning Diuels,
The contrary opinion, as it is erroneous, so it is very dangerous, in that it does much extenuate those fearful things which have been Delivered Concerning Devils,
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yea, it maketh them to be but fables. Therefore this error is so much the rather to be taken heede of.
yea, it makes them to be but fables. Therefore this error is so much the rather to be taken heed of.
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§. 26 Of the aduantage which Satan hath. THe spirituall nature of Diuels doth many waies aggrauate their terror.
§. 26 Of the advantage which Satan hath. THe spiritual nature of Devils does many ways aggravate their terror.
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For they being spirits, it followeth that they are For they being spirits, it follows that they Are
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1 Inuisible: though they see vs in euery place, and on euery side within and without,
1 Invisible: though they see us in every place, and on every side within and without,
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yet they cannot be seene of vs. And as their nature is, so are their assaults, such as by the eyes of flesh and blood cannot be seene.
yet they cannot be seen of us And as their nature is, so Are their assaults, such as by the eyes of Flesh and blood cannot be seen.
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Consider what aduantage one that seeth hath against a blind man.
Consider what advantage one that sees hath against a blind man.
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The Sodomites who so fiercely assaulted Lots house, being strucken with blindnesse could doe no hurt. The Sodomites who so fiercely assaulted Lots house, being strucken with blindness could do no hurt.
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Elisha himselfe alone led an Army of his enemies (being made blinde) whither he list. Elisha himself alone led an Army of his enemies (being made blind) whither he list.
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We to spirits are as blinde men: we can neither see them, nor their assaults. I speake of men as they are flesh and blood, naturall men.
We to spirits Are as blind men: we can neither see them, nor their assaults. I speak of men as they Are Flesh and blood, natural men.
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God giueth to them that are borne of the Spirit, spirituall eyes to discerne them and auoide them.
God gives to them that Are born of the Spirit, spiritual eyes to discern them and avoid them.
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2 Priuy to whatsoeuer we doe or speake, whether wee bee in company or alone, in light or in darkenesse:
2 Privy to whatsoever we do or speak, whither we be in company or alone, in Light or in darkness:
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scarce a thought can passe from vs, but they can shrewdly gesse at it: soone can they espie out all our deuices against them.
scarce a Thought can pass from us, but they can shrewdly guess At it: soon can they espy out all our devices against them.
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The King of Aram found it to be a great disaduantage, that his enemy had one who could disclose the words that he spake in his priuy chamber; The King of Aram found it to be a great disadvantage, that his enemy had one who could disclose the words that he spoke in his privy chamber;
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and his heart was troubled for this thing. What great aduantage haue these spirituall enemies against vs, who are flesh and blood?
and his heart was troubled for this thing. What great advantage have these spiritual enemies against us, who Are Flesh and blood?
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3 Not hindered by any bodily impediments: no sensible substance can any whit stay their course, or slacken their enterprise;
3 Not hindered by any bodily impediments: no sensible substance can any whit stay their course, or slacken their enterprise;
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they can either passe thorough, or passe ouer all such things as would stop and hinder vs;
they can either pass through, or pass over all such things as would stop and hinder us;
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as armies of men, stone walles, iron gates, woods, waters, yea, Seas, and Oceans, with the like.
as armies of men, stone walls, iron gates, woods, waters, yea, Seas, and Ocean's, with the like.
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They need not such space of time to passe from place to place, as wee doe;
They need not such Molle of time to pass from place to place, as we do;
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but can on the sudden be in diuers places, which are many millions of miles asunder.
but can on the sudden be in diverse places, which Are many millions of miles asunder.
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For they haue no corporall grauity to hinder them, neither can they be let by any bodily obstacle.
For they have no corporal gravity to hinder them, neither can they be let by any bodily obstacle.
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The Sunne is not swifter then they:
The Sun is not swifter then they:
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the sight of a mans eye, the lightning from Heauen is not more quicke or speedy.
the sighed of a men eye, the lightning from Heaven is not more quick or speedy.
dt n1 pp-f dt ng1 n1, dt n1 p-acp n1 vbz xx av-dc j cc j.
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This also is a very great aduantage. 4 Not subiect to any fainting, to wearisomnesse, to failing or decaying, and the like, as bodies are: This also is a very great advantage. 4 Not Subject to any fainting, to wearisomeness, to failing or decaying, and the like, as bodies Are:
np1 av vbz dt av j n1. crd xx j-jn p-acp d j-vvg, p-acp n1, p-acp vvg cc vvg, cc dt j, c-acp n2 vbr:
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for they are simple substances, not framed of any externall matter, or contrary qualities, which cause fainting, decaying, &c. Hence it is, that after they haue done many thousand great exploits, they are as fresh and ready to doe many more, as they were at first.
for they Are simple substances, not framed of any external matter, or contrary qualities, which cause fainting, decaying, etc. Hence it is, that After they have done many thousand great exploits, they Are as fresh and ready to do many more, as they were At First.
c-acp pns32 vbr j n2, xx vvn pp-f d j n1, cc j-jn n2, r-crq n1 vvg, j-vvg, av av pn31 vbz, cst c-acp pns32 vhb vdn d crd j n2, pns32 vbr a-acp j cc j pc-acp vdi d dc, c-acp pns32 vbdr p-acp ord.
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They need no resting time, but continually night and day are assaulting men without intermission, and without ceasing:
They need no resting time, but continually night and day Are assaulting men without intermission, and without ceasing:
pns32 vvb dx j-vvg n1, cc-acp av-j n1 cc n1 vbr vvg n2 p-acp n1, cc p-acp vvg:
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some comfort it is to them who are sorely assaulted by bodily enemies, that the night commeth on, which vsually causeth some stay.
Some Comfort it is to them who Are sorely assaulted by bodily enemies, that the night comes on, which usually Causes Some stay.
d n1 pn31 vbz p-acp pno32 r-crq vbr av-j vvn p-acp j n2, cst dt n1 vvz a-acp, r-crq av-j vvz d n1.
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But in the combate with spirituall enemies, there is no hope of any such matter. No, they are not subiect to death:
But in the combat with spiritual enemies, there is no hope of any such matter. No, they Are not Subject to death:
p-acp p-acp dt n1 p-acp j n2, pc-acp vbz dx n1 pp-f d d n1. uh-dx, pns32 vbr xx j-jn p-acp n1:
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from the beginning of the World they haue assaulted man; and to the end of the World shall they continue: from the beginning of the World they have assaulted man; and to the end of the World shall they continue:
p-acp dt n-vvg pp-f dt n1 pns32 vhb vvn n1; cc p-acp dt n1 pp-f dt n1 vmb pns32 vvi:
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whereby they must needs gather much experience, which is a great disaduantage.
whereby they must needs gather much experience, which is a great disadvantage.
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I might further proceed in setting downe other particular points of aduantage which they haue against vs, in this respect that they are spirituall things. But these may suffice,
I might further proceed in setting down other particular points of advantage which they have against us, in this respect that they Are spiritual things. But these may suffice,
pns11 vmd av-jc vvi p-acp vvg a-acp j-jn j n2 pp-f n1 r-crq pns32 vhb p-acp pno12, p-acp d n1 cst pns32 vbr j n2. p-acp d vmb vvi,
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and surely these may bee enough to discourage many, and make them say; §. 27. Of the helpe we haue against Satans aduantages.
and surely these may be enough to discourage many, and make them say; §. 27. Of the help we have against Satan advantages.
cc av-j d vmb vbi av-d pc-acp vvi d, cc vvi pno32 vvi; §. crd pp-f dt n1 pns12 vhb p-acp npg1 n2.
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IF our enemies haue such aduantages, to what purpose doe we resist and maintaine fight against them?
IF our enemies have such advantages, to what purpose do we resist and maintain fight against them?
cs po12 n2 vhb d n2, p-acp r-crq n1 vdb pns12 vvi cc vvi n1 p-acp pno32?
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Answ. Though they be spirits, yet God (in the power of whose might we are strong) is a Spirit of spirits, the highest spirit, euery way infinite.Answer Though they be spirits, yet God (in the power of whose might we Are strong) is a Spirit of spirits, the highest Spirit, every Way infinite.
np1 cs pns32 vbb n2, av np1 (p-acp dt n1 pp-f r-crq vmd pns12 vbr j) vbz dt n1 pp-f n2, dt js n1, d n1 j.
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God is inuisible euen to them, and they as blind as beetles to God: they cannot know the counsell of God, yet God knoweth all their deuices;
God is invisible even to them, and they as blind as beetles to God: they cannot know the counsel of God, yet God Knoweth all their devices;
np1 vbz j av p-acp pno32, cc pns32 p-acp j c-acp n2 p-acp np1: pns32 vmbx vvi dt n1 pp-f np1, av np1 vvz d po32 n2;
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God is euery where present, much lesse subiect to decay then they.
God is every where present, much less Subject to decay then they.
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Yea, God giueth to his souldiers his Spirit to open their eyes, that they may see the Diuels temptations:
Yea, God gives to his Soldiers his Spirit to open their eyes, that they may see the Devils temptations:
uh, np1 vvz p-acp po31 n2 po31 n1 pc-acp vvi po32 n2, cst pns32 vmb vvi dt ng1 n2:
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hee discouereth all the purposes of the wicked one, and trusteth him out of his hold: he keepeth vs from fainting:
he Discovereth all the Purposes of the wicked one, and Trusteth him out of his hold: he Keepeth us from fainting:
pns31 vvz d dt n2 pp-f dt j pi, cc vvz pno31 av pp-f po31 n1: pns31 vvz pno12 p-acp vvg:
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and for our further incouragement giueth his hosts of good Angels a charge to guard vs,
and for our further encouragement gives his hosts of good Angels a charge to guard us,
cc p-acp po12 jc n1 vvz po31 n2 pp-f j n2 dt n1 pc-acp vvi pno12,
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and keepe vs in all our waies.
and keep us in all our ways.
cc vvb pno12 p-acp d po12 n2.
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This point concerning the spirituall nature of our enemies, is a strong motiue to vrge those exhortations which we haue heard before of flying to God,
This point Concerning the spiritual nature of our enemies, is a strong motive to urge those exhortations which we have herd before of flying to God,
d n1 vvg dt j n1 pp-f po12 n2, vbz dt j n1 pc-acp vvi d n2 r-crq pns12 vhb vvn a-acp pp-f vvg p-acp np1,
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and relying vpon his power, and likewise of vsing spirituall armour. §. 28. Of Satans euill quality.
and relying upon his power, and likewise of using spiritual armour. §. 28. Of Satan evil quality.
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THe fourth argument whereby the Diuels are described is their quality, which is wickednesse. Some restraine this to their malice in particular.
THe fourth argument whereby the Devils Are described is their quality, which is wickedness. some restrain this to their malice in particular.
dt ord n1 c-crq dt n2 vbr vvn vbz po32 n1, r-crq vbz n1. d vvb d p-acp po32 n1 p-acp j.
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Their malice hath beene in part laide forth by discouering their manifold wiles, and shall further be declared on the last clause of this verse.
Their malice hath been in part laid forth by discovering their manifold wiles, and shall further be declared on the last clause of this verse.
po32 n1 vhz vbn p-acp n1 vvd av p-acp vvg po32 j n2, cc vmb av-j vbi vvn p-acp dt ord n1 pp-f d n1.
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Here I will speake of their wickednesse in generall, for so I take the extent of this word in this place. The Diuels are extreamely euill:
Here I will speak of their wickedness in general, for so I take the extent of this word in this place. The Devils Are extremely evil:
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they are wholly and onely set vpon mischiefe and wickednesse:
they Are wholly and only Set upon mischief and wickedness:
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Therefore as by a kind of exaggeration they are here called spirits of wickednesse, so elsewhere Satan is termed by a kind of proprietie that wicked one. Many attributes in Scripture are giuen to them, to set forth their wickednesse, Therefore as by a kind of exaggeration they Are Here called spirits of wickedness, so elsewhere Satan is termed by a kind of propriety that wicked one. Many attributes in Scripture Are given to them, to Set forth their wickedness,
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as vncleane, euill, foule spirits, with the like. In many respects may the Diuell be accounted most monstrously wicked.
as unclean, evil, foul spirits, with the like. In many respects may the devil be accounted most monstrously wicked.
c-acp j, j-jn, j n2, p-acp dt j. p-acp d n2 vmb dt n1 vbb vvn av-ds av-j j.
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1 Because he was the first author of wickednesse: 1 Because he was the First author of wickedness:
vvn c-acp pns31 vbds dt ord n1 pp-f n1:
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that which Christ saith of one particular branch of wickednesse, may be applied to the generall, he is the father of wickednesse, and in that respect is said to be a murtherer from the beginning. that which christ Says of one particular branch of wickedness, may be applied to the general, he is the father of wickedness, and in that respect is said to be a murderer from the beginning.
cst r-crq np1 vvz pp-f crd j n1 pp-f n1, vmb vbi vvn p-acp dt n1, pns31 vbz dt n1 pp-f n1, cc p-acp d n1 vbz vvn pc-acp vbi dt n1 p-acp dt n1.
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2 Because by nature hee is most impure: no iot, no dramme of goodnesse in him.
2 Because by nature he is most impure: no jot, no dram of Goodness in him.
crd p-acp p-acp n1 pns31 vbz av-ds j: dx n1, dx n1 pp-f n1 p-acp pno31.
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If that be true of a naturall man, That all the imaginations of the thoughts of his heart are onely euill continually, much more is it true of the Diuel.
If that be true of a natural man, That all the Imaginations of the thoughts of his heart Are only evil continually, much more is it true of the devil.
cs d vbb j pp-f dt j n1, cst d dt n2 pp-f dt n2 pp-f po31 n1 vbr av-j j-jn av-j, d dc vbz pn31 j pp-f dt n1.
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3 Because hee is most willing and forward vnto euill, taking delight therein.
3 Because he is most willing and forward unto evil, taking delight therein.
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Not vnfitly may I apply the words of the Psalmist to him, He loueth euill more then good,
Not unfitly may I apply the words of the Psalmist to him, He loves evil more then good,
xx av-j vmb pns11 vvi dt n2 pp-f dt n1 p-acp pno31, pns31 vvz j-jn n1 av j,
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and lies more then to speake truth. and lies more then to speak truth.
cc vvz av-dc cs pc-acp vvi n1.
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He is of himselfe so set on mischiefe, that hee needeth none to egge him forward:
He is of himself so Set on mischief, that he needs none to egg him forward:
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neither doth it euer repent him of any euill that he doth. 4 Because euill is his continuall practice:
neither does it ever Repent him of any evil that he does. 4 Because evil is his continual practice:
av-dx vdz pn31 av vvi pno31 pp-f d n-jn cst pns31 vdz. crd p-acp n-jn vbz po31 j n1:
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what good hee can hee hindreth, and draweth as many as he can to euill: all his temptations are to wickednesse.
what good he can he hindereth, and draws as many as he can to evil: all his temptations Are to wickedness.
r-crq j pns31 vmb pns31 vvz, cc vvz p-acp d c-acp pns31 vmb p-acp j-jn: d po31 n2 vbr p-acp n1.
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First hee tempted man to sinne, and euer since ceaseth hee not more and more to stirre him vp thereunto,
First he tempted man to sin, and ever since ceases he not more and more to stir him up thereunto,
ord pns31 vvd n1 p-acp n1, cc av c-acp vvz pns31 xx n1 cc av-dc pc-acp vvi pno31 a-acp av,
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and that not onely by himselfe, but also by his instruments the flesh, the world, persecutors, idolaters, heretikes, profane men, &c. Heereby may wee take notice of the Diuels medling with vs, when he preuaileth against vs:
and that not only by himself, but also by his Instruments the Flesh, the world, persecutors, Idolaters, Heretics, profane men, etc. Hereby may we take notice of the Devils meddling with us, when he prevaileth against us:
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Whensoeuer we are solicited to any wickednesse, then is the Diuell at our elbow; Whensoever we Are solicited to any wickedness, then is the devil At our elbow;
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when we commit any wickednesse, then hath the Diuell beguiled vs, and preuailed against vs. As by our disposition to righteousnesse,
when we commit any wickedness, then hath the devil beguiled us, and prevailed against us As by our disposition to righteousness,
c-crq pns12 vvb d n1, av vhz dt n1 vvn pno12, cc vvd p-acp pno12 p-acp p-acp po12 n1 p-acp n1,
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and the fruits of holinesse, we may know the powerful worke of the Spirit on vs,
and the fruits of holiness, we may know the powerful work of the Spirit on us,
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so we may know the rule of Satan in vs by the workes of wickednesse.
so we may know the Rule of Satan in us by the works of wickedness.
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Christ proueth that the Iewes were of their father the Diuell, because they did the lusts of their father the Diuell. christ Proves that the Iewes were of their father the devil, Because they did the Lustiest of their father the devil.
np1 vvz cst dt np2 vbdr pp-f po32 n1 dt n1, c-acp pns32 vdd dt n2 pp-f po32 n1 dt n1.
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For he that committeth sinne is of the Diuell, who worketh in the children of disobedience.
For he that Committeth sin is of the devil, who works in the children of disobedience.
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This also may serue as a strong motiue to disswade vs from all wickednesse, because it is a diabolicall quality:
This also may serve as a strong motive to dissuade us from all wickedness, Because it is a diabolical quality:
np1 av vmb vvi p-acp dt j n1 pc-acp vvi pno12 p-acp d n1, c-acp pn31 vbz dt j n1:
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therein wee are like not onely to filthy swine, but euen to the infernall spirits. By committing wickednes we make our selues the Diuels instruments, yea, his imps and lims, and we beare his Image.
therein we Are like not only to filthy Swine, but even to the infernal spirits. By committing wickedness we make our selves the Devils Instruments, yea, his imps and limbs, and we bear his Image.
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If it be a good motiue (as needs it must be a good motiue,
If it be a good motive (as needs it must be a good motive,
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for oft it is vrged by the holy Ghost) to stirre vs vp to holinesse and righteousnesse, because the Lord God is holy, because that is his Image, that beseemeth his children;
for oft it is urged by the holy Ghost) to stir us up to holiness and righteousness, Because the Lord God is holy, Because that is his Image, that beseems his children;
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then by the consequence of contraries, it is also a g•od motiue to keepe vs from wickednesse,
then by the consequence of contraries, it is also a g•od motive to keep us from wickedness,
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because the Diuell is a most wicked spirit.
Because the devil is a most wicked Spirit.
c-acp dt n1 vbz dt av-ds j n1.
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Note this all profane men, all impious despisers of God and of his holy Ordinances, all cursed swearers and blasphemers, all cruell, malicious, rebellious, riotous, lasciuious, beastly persons:
Note this all profane men, all impious despisers of God and of his holy Ordinances, all cursed swearers and blasphemers, all cruel, malicious, rebellious, riotous, lascivious, beastly Persons:
vvb d d j n2, d j n2 pp-f np1 cc pp-f po31 j n2, d j-vvn n2 cc n2, d j, j, j, j, j, j n2:
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in a word all wicked persons note this;
in a word all wicked Persons note this;
p-acp dt n1 d j n2 vvb d;
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as here you carry the Diuels image, so assuredly shall ye in hel partake of his punishment and torment, if ye repent not.
as Here you carry the Devils image, so assuredly shall you in hell partake of his punishment and torment, if you Repent not.
c-acp av pn22 vvb dt ng1 n1, av av-vvn vmb pn22 p-acp n1 vvi pp-f po31 n1 cc n1, cs pn22 vvb xx.
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They who will haue nothing to doe with these spirits of wickednesse, must haue nothing to doe with wickednesse it selfe.
They who will have nothing to do with these spirits of wickedness, must have nothing to do with wickedness it self.
pns32 r-crq vmb vhi pix pc-acp vdi p-acp d n2 pp-f n1, vmb vhi pix pc-acp vdi p-acp n1 pn31 n1.
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Whosoeuer let wickednesse reigne in them, let the Diuell reigne ouer them. Satan entereth not into vs but by wickednesse.
Whosoever let wickedness Reign in them, let the devil Reign over them. Satan entereth not into us but by wickedness.
r-crq vvb n1 vvi p-acp pno32, vvb dt n1 vvi p-acp pno32. np1 vvz xx p-acp pno12 p-acp p-acp n1.
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§. 29 Of the number of Diuels.
§. 29 Of the number of Devils.
§. crd pp-f dt n1 pp-f n2.
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AS a generall amplification of all the forenamed arguments, in this description of our spirituall enemies, note how euery branch is set down in the plural number, Principallities, Powers, Worldly Gouernours, Spirits, whereby is implied, that
AS a general amplification of all the forenamed Arguments, in this description of our spiritual enemies, note how every branch is Set down in the plural number, Principalities, Powers, Worldly Governors, Spirits, whereby is implied, that
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The Diuels are many. If the question be asked how many they be, I answere that it is a needlesse, a curious, and doubtfull question: The Devils Are many. If the question be asked how many they be, I answer that it is a needless, a curious, and doubtful question:
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there is no ground in Scripture for resolution of it.
there is no ground in Scripture for resolution of it.
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If the holy Scripture decide not this question, what Booke can decide it? yea, what neede is there that it should be decided? too curious and too bold they hane been, who haue gone about to diuide them into nine orders, opposite to their conceited nine orders of good Angels,
If the holy Scripture decide not this question, what Book can decide it? yea, what need is there that it should be decided? too curious and too bold they have been, who have gone about to divide them into nine order, opposite to their conceited nine order of good Angels,
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and in euery order to place certaine millions.
and in every order to place certain millions.
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But to let passe these vncertainties, certaine it is that there are a very great number of hellish spirits:
But to let pass these uncertainties, certain it is that there Are a very great number of hellish spirits:
p-acp pc-acp vvi vvi d n2, j pn31 vbz d a-acp vbr dt j j n1 pp-f j n2:
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for they made an Host to fight against Michael and his Angels:
for they made an Host to fight against Michael and his Angels:
p-acp pns32 vvd dt n1 pc-acp vvi p-acp np1 cc po31 n2:
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yea, we reade that there were not onely seauen Diuels, but an whole legion in one Man:
yea, we read that there were not only seauen Devils, but an Whole legion in one Man:
uh, pns12 vvb cst a-acp vbdr xx av-j crd n2, cc-acp dt j-jn n1 p-acp crd n1:
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now a legion is computed to containe about 6666. If at once in one Man there were so many,
now a legion is computed to contain about 6666. If At once in one Man there were so many,
av dt n1 vbz vvn pc-acp vvi p-acp crd cs p-acp a-acp p-acp crd n1 a-acp vbdr av d,
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how many were there in all the World besides:
how many were there in all the World beside:
c-crq d vbdr a-acp p-acp d dt n1 a-acp:
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for wee may suppose that no man is free at any time, but hath Diuels attending on him to solicit him to euill;
for we may suppose that no man is free At any time, but hath Devils attending on him to solicit him to evil;
c-acp pns12 vmb vvi cst dx n1 vbz j p-acp d n1, cc-acp vhz ng1 vvg p-acp pno31 pc-acp vvi pno31 p-acp j-jn;
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so that it is euident, that though their iust number cannot be reckoned vp, yet that there is a very great number,
so that it is evident, that though their just number cannot be reckoned up, yet that there is a very great number,
av cst pn31 vbz j, cst cs po32 j n1 vmbx vbi vvn a-acp, av cst pc-acp vbz dt av j n1,
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yea (as the Apostle saith of good Angels) An innumerable company.
yea (as the Apostle Says of good Angels) an innumerable company.
uh (c-acp dt n1 vvz pp-f j n2) dt j n1.
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Quest. Seeing there be so many Diuels, how is it that oftentimes there is mention made but of one whom we are to resist, and stand against? Quest. Seeing there be so many Devils, how is it that oftentimes there is mention made but of one whom we Are to resist, and stand against?
n1. vvg pc-acp vbi av d n2, q-crq vbz pn31 cst av a-acp vbz n1 vvn cc-acp pp-f crd r-crq pns12 vbr pc-acp vvi, cc vvb p-acp?
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Answere. This sheweth that they haue an head amongst them;Answer. This shows that they have an head among them;
vvb. d vvz cst pns32 vhb dt n1 p-acp pno32;
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and that he and they concurre in the same minde, and all aime at the same end: and that he and they concur in the same mind, and all aim At the same end:
cc cst pns31 cc pns32 vvb p-acp dt d n1, cc d vvb p-acp dt d n1:
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their forces are so vnited and combined together, as if they were all but one Diuell.
their forces Are so united and combined together, as if they were all but one devil.
po32 n2 vbr av vvn cc vvn av, c-acp cs pns32 vbdr d p-acp crd n1.
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Besides, this word Diuell is a collectiue word, which compriseth many vnder it:
Beside, this word devil is a collective word, which compriseth many under it:
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as Turke, Spaniard, &c. Thus we say, all Christendome together raised an army against the Turke: or England sent forth an army against the Spaniard. Whether therefore we vse these words Satan, Diuell, &c. in the singular number,
as Turk, Spaniard, etc. Thus we say, all Christendom together raised an army against the Turk: or England sent forth an army against the Spaniard. Whither Therefore we use these words Satan, devil, etc. in the singular number,
c-acp np1, np1, av av pns12 vvb, d np1 av vvd dt n1 p-acp dt np1: cc np1 vvd av dt n1 p-acp dt np1. cs av pns12 vvb d n2 np1, n1, av p-acp dt j n1,
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or Principallities, Powers, &c. in the plurall number, all is one. Vnder one many are comprised, and by many an vnited power is meant.
or Principalities, Powers, etc. in the plural number, all is one. Under one many Are comprised, and by many an united power is meant.
cc n2, n2, av p-acp dt j n1, d vbz pi. p-acp crd d vbr vvn, cc p-acp d dt j-vvn n1 vbz vvn.
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This their number aggrauateth all the former points:
This their number Aggravateth all the former points:
d po32 n1 vvz d dt j n2:
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If it be a fearefull and terrible thing to be vnder the bondage of one earthly Tyrant, what is it to be slaues to an innumerable company of Principallities, who haue such power, are so malicious and mischieuous,
If it be a fearful and terrible thing to be under the bondage of one earthly Tyrant, what is it to be slaves to an innumerable company of Principalities, who have such power, Are so malicious and mischievous,
cs pn31 vbb dt j cc j n1 pc-acp vbi p-acp dt n1 pp-f crd j n1, q-crq vbz pn31 pc-acp vbi n2 p-acp dt j n1 pp-f n2, r-crq vhb d n1, vbr av j cc j,
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and are all spirits, and Diuels? One Diuell is able to foile many armies of flesh and blood:
and Are all spirits, and Devils? One devil is able to foil many armies of Flesh and blood:
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what then is one poore man consisting of flesh, to legions of Diuels? who haue no other hope but in flesh and blood, haue no hope of safety at all,
what then is one poor man consisting of Flesh, to legions of Devils? who have no other hope but in Flesh and blood, have no hope of safety At all,
r-crq av vbz pi j n1 vvg pp-f n1, p-acp n2 pp-f n2? q-crq vhb dx j-jn n1 cc-acp p-acp n1 cc n1, vhb dx n1 pp-f n1 p-acp d,
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but are in a most miserable plight.
but Are in a most miserable plighted.
cc-acp vbr p-acp dt av-ds j n1.
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This hellish Host (if it were seen) could not but be much more terrible to such,
This hellish Host (if it were seen) could not but be much more terrible to such,
d j n1 (cs pn31 vbdr vvn) vmd xx p-acp vbi av-d av-dc j p-acp d,
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then the Host of the Syrians was to him that cried out;
then the Host of the Syrians was to him that cried out;
cs dt n1 pp-f dt njp2 vbds p-acp pno31 cst vvd av;
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Alasse master, how shall we doe? But to vs that fight vnder Christs banner, there are two strong props. Alas master, how shall we do? But to us that fight under Christ banner, there Are two strong props.
uh n1, c-crq vmb pns12 vdi? cc-acp p-acp pno12 cst vvb p-acp npg1 n1, pc-acp vbr crd j n2.
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One, that they which are with vs, are more then they which are with them.
One, that they which Are with us, Are more then they which Are with them.
pi, cst pns32 r-crq vbr p-acp pno12, vbr dc cs pns32 r-crq vbr p-acp pno32.
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The other, that there is no restraint to the Lord to saue by many or by few.
The other, that there is no restraint to the Lord to save by many or by few.
dt n-jn, cst a-acp vbz dx n1 p-acp dt n1 pc-acp vvi p-acp d cc p-acp d.
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That there are more with vs then against vs, is apparent: That there Are more with us then against us, is apparent:
d a-acp vbr dc p-acp pno12 av p-acp pno12, vbz j:
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for all the good Angels are with vs, watch ouer vs, and fight for vs. Now it is out of doubt that there are more good Angels then euill:
for all the good Angels Are with us, watch over us, and fight for us Now it is out of doubt that there Are more good Angels then evil:
c-acp d dt j n2 vbr p-acp pno12, vvb p-acp pno12, cc vvi p-acp pno12 av pn31 vbz av pp-f n1 cst a-acp vbr av-dc j n2 av j-jn:
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for the Scripture speaketh much more of the number of those, then of these.
for the Scripture speaks much more of the number of those, then of these.
c-acp dt n1 vvz d dc pp-f dt n1 pp-f d, av pp-f d.
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As the Diuell had an host of euill Angels with him, so had Michael an host of good Angels with him.
As the devil had an host of evil Angels with him, so had Michael an host of good Angels with him.
p-acp dt n1 vhd dt n1 pp-f j-jn n2 p-acp pno31, av vhd np1 dt n1 pp-f j n2 p-acp pno31.
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Mention is made of one legion of Diuels in one man, but Christ could haue had more then 12. legions of good Angels to guard him (which amount to about 80000.) Daniel mentioneth a farre greater number,
Mention is made of one legion of Devils in one man, but christ could have had more then 12. legions of good Angels to guard him (which amount to about 80000.) daniel mentioneth a Far greater number,
n1 vbz vvn pp-f crd n1 pp-f n2 p-acp crd n1, cc-acp np1 vmd vhi vhn av-dc cs crd n2 pp-f j n2 pc-acp vvi pno31 (r-crq vvb p-acp p-acp crd) np1 vvz dt av-j jc n1,
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as thousand thousands, yea, ten thousand thousands:
as thousand thousands, yea, ten thousand thousands:
c-acp crd crd, uh, crd crd crd:
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yea, yet further, to shew that all the set numbers which wee can set, come short of their number, the Apostle termeth them, A company of innumerable Angels:
yea, yet further, to show that all the Set numbers which we can Set, come short of their number, the Apostle termeth them, A company of innumerable Angels:
uh, av av-jc, pc-acp vvi cst d dt j-vvn n2 r-crq pns12 vmb vvi, vvb j pp-f po32 n1, dt n1 vvz pno32, dt n1 pp-f j n2:
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surely then there are more with vs then against vs:
surely then there Are more with us then against us:
av-j av pc-acp vbr dc p-acp pno12 av p-acp pno12:
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for the good Angels are all ministring spirits, sent forth to minister for their sakes, which shall bee heires of saluation.
for the good Angels Are all ministering spirits, sent forth to minister for their sakes, which shall be Heirs of salvation.
p-acp dt j n2 vbr d j-vvg n2, vvd av pc-acp vvi p-acp po32 n2, r-crq vmb vbi n2 pp-f n1.
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The consideration of this is sufficient to vphold vs, notwithstanding the multitude of Diuels. But the other prop for our faith is much stronger and surer;
The consideration of this is sufficient to uphold us, notwithstanding the multitude of Devils. But the other prop for our faith is much Stronger and Surer;
dt n1 pp-f d vbz j pc-acp vvi pno12, p-acp dt n1 pp-f n2. p-acp dt j-jn n1 p-acp po12 n1 vbz av-d jc cc jc;
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which is Gods infinite power, whereby he is able to saue as well against many as few.
which is God's infinite power, whereby he is able to save as well against many as few.
r-crq vbz ng1 j n1, c-crq pns31 vbz j pc-acp vvi c-acp av p-acp d c-acp d.
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For when we consider that thousand thousands are as one to him, what neede the number of millions astonish vs, more then one? So that although the Diuels bee many wayes fearefull to them that are out of the guard of good Angels,
For when we Consider that thousand thousands Are as one to him, what need the number of millions astonish us, more then one? So that although the Devils be many ways fearful to them that Are out of the guard of good Angels,
p-acp c-crq pns12 vvb cst crd crd vbr p-acp crd p-acp pno31, r-crq vvb dt n1 pp-f crd vvi pno12, dc cs crd? av cst cs dt n2 vbb d n2 j p-acp pno32 cst vbr av pp-f dt n1 pp-f j n2,
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and protection of God, yet not to be feared of such as belong to Christ. §. 30 Of Satans abode in the Aire.
and protection of God, yet not to be feared of such as belong to christ. §. 30 Of Satan Abided in the Air.
cc n1 pp-f np1, av xx pc-acp vbi vvn pp-f d c-acp vvi p-acp np1. §. crd pp-f npg1 n1 p-acp dt n1.
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THe fift and last argument whereby our enemies are described is in the last clause of this verse, which of all the rest is most doubtfull.
THe fift and last argument whereby our enemies Are described is in the last clause of this verse, which of all the rest is most doubtful.
dt ord cc ord n1 c-crq po12 n2 vbr vvn vbz p-acp dt ord n1 pp-f d n1, r-crq pp-f d dt n1 vbz av-ds j.
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Most Interpreters so expound it, as if the place of the Diuels were here set down, namely, the Aire, which is oft called Heauen; which being so, hereby is implied, that they haue very great aduantage against vs, by reason of the place where they are.
Most Interpreters so expound it, as if the place of the Devils were Here Set down, namely, the Air, which is oft called Heaven; which being so, hereby is implied, that they have very great advantage against us, by reason of the place where they Are.
ds n2 av vvi pn31, c-acp cs dt n1 pp-f dt n2 vbdr av vvn a-acp, av, dt n1, r-crq vbz av vvn n1; r-crq vbg av, av vbz vvn, cst pns32 vhb av j n1 p-acp pno12, p-acp n1 pp-f dt n1 c-crq pns32 vbr.
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For the Diuels being in the Aire,
For the Devils being in the Air,
p-acp dt n2 vbg p-acp dt n1,
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1 They are aboue vs, ouer our heads, euery where round about vs, and so still ready to annoy vs:
1 They Are above us, over our Heads, every where round about us, and so still ready to annoy us:
vvd pns32 vbr p-acp pno12, a-acp po12 n2, d c-crq av-j p-acp pno12, cc av av j pc-acp vvi pno12:
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this among men is counted a very great aduantage:
this among men is counted a very great advantage:
d p-acp n2 vbz vvn dt j j n1:
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a few men on a hill, or on high walles and Towers are able to doe much mischiefe to a great Army in a low valley beneath them.
a few men on a hill, or on high walls and Towers Are able to do much mischief to a great Army in a low valley beneath them.
dt d n2 p-acp dt n1, cc p-acp j n2 cc n2 vbr j pc-acp vdi d n1 p-acp dt j n1 p-acp dt j n1 p-acp pno32.
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2 They can espy all things that we doe: so that in this respect wee are to bee the more circumspect ouer our selues, and vigilant against them.
2 They can espy all things that we do: so that in this respect we Are to be the more circumspect over our selves, and vigilant against them.
crd pns32 vmb vvi d n2 cst pns12 vdb: av cst p-acp d n1 pns12 vbr pc-acp vbi dt av-dc j p-acp po12 n2, cc j p-acp pno32.
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They which haue enuious, malicious enemies, which ouerlooke them, and so can see whatsoeuer they doe, will be carefull that they doe nothing whereby those espiers may take aduantage to accuse them,
They which have envious, malicious enemies, which overlook them, and so can see whatsoever they do, will be careful that they do nothing whereby those espiers may take advantage to accuse them,
pns32 r-crq vhb j, j n2, r-crq vvi pno32, cc av vmb vvi r-crq pns32 vdb, vmb vbi j cst pns32 vdb pix c-crq d n2 vmb vvi n1 pc-acp vvi pno32,
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or to worke any mischiefe against them. 3 They are in their owne Kingdome: for the Diuell is a Prince that ruleth in the Aire:
or to work any mischief against them. 3 They Are in their own Kingdom: for the devil is a Prince that Ruleth in the Air:
cc pc-acp vvi d n1 p-acp pno32. crd pns32 vbr p-acp po32 d n1: p-acp dt n1 vbz dt n1 cst vvz p-acp dt n1:
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Now amongst men, they which are in their owne Dominion, where they haue all at command, where they may haue still new supply, haue a great aduantage.
Now among men, they which Are in their own Dominion, where they have all At command, where they may have still new supply, have a great advantage.
av p-acp n2, pns32 r-crq vbr p-acp po32 d n1, c-crq pns32 vhb d p-acp n1, c-crq pns32 vmb vhi av j n1, vhb dt j n1.
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And they which warre in their enemies Dominions, had need bee backed with a farre greater power then their enemies haue:
And they which war in their enemies Dominions, had need be backed with a Far greater power then their enemies have:
cc pns32 r-crq vvb p-acp po32 n2 n2, vhd n1 vbi vvn p-acp dt av-j jc n1 cs po32 n2 vhb:
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but wee of our selues are far weaker, and lesse in power then our spirituall enemies,
but we of our selves Are Far Weaker, and less in power then our spiritual enemies,
cc-acp pns12 pp-f po12 n2 vbr av-j jc, cc av-dc p-acp n1 av po12 j n2,
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and we fight with them in the aire, which is their Kingdome, where they haue all at command:
and we fight with them in the air, which is their Kingdom, where they have all At command:
cc pns12 vvb p-acp pno32 p-acp dt n1, r-crq vbz po32 n1, c-crq pns32 vhb d p-acp n1:
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haue they not then in this respect a great aduantage? haue not we need to be backed with a far greater power?
have they not then in this respect a great advantage? have not we need to be backed with a Far greater power?
vhb pns32 xx av p-acp d n1 dt j n1? vhb xx pns12 vvi pc-acp vbi vvn p-acp dt av-j jc n1?
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These and such like obseruations may be drawne from this circumstance of the place: which I haue the rather noted because most doe so interpret this clause.
These and such like observations may be drawn from this circumstance of the place: which I have the rather noted Because most doe so interpret this clause.
d cc d j n2 vmb vbi vvn p-acp d n1 pp-f dt n1: r-crq pns11 vhb dt av-c vvn c-acp ds n1 av vvi d n1.
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§. 31 Of the cause of Satans quarrell.
§. 31 Of the cause of Satan quarrel.
§. crd pp-f dt n1 pp-f npg1 n1.
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BVt yet freely and ingenuously to make known my owne iudgement (with submission to better iudgements) I rather thinke that the Apostle here meaneth the cause or prize of this combate,
But yet freely and ingenuously to make known my own judgement (with submission to better Judgments) I rather think that the Apostle Here means the cause or prize of this combat,
cc-acp av av-j cc av-j pc-acp vvi vvn po11 d n1 (p-acp n1 p-acp jc n2) pns11 av-c vvb d dt n1 av vvz dt n1 cc n1 pp-f d n1,
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for which it is maintained, as if it were thus translated, In heauenly things. My reasons are these.
for which it is maintained, as if it were thus translated, In heavenly things. My Reasons Are these.
p-acp r-crq pn31 vbz vvn, c-acp cs pn31 vbdr av vvn, p-acp j n2. po11 n2 vbr d.
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1 In the originall, places are not exprest, but indefinitely the Apostle saith, In heauenlies. Now when an adiectiue is so set alone, most vsually the substantiue vnderstood, is thing or things.
1 In the original, places Are not expressed, but indefinitely the Apostle Says, In heauenlies. Now when an adjective is so Set alone, most usually the substantive understood, is thing or things.
vvn p-acp dt n-jn, n2 vbr xx vvn, cc-acp av-j dt n1 vvz, p-acp n2. av c-crq dt n1 vbz av vvn av-j, av-ds av-j dt j-jn vvn, vbz n1 cc n2.
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2 In other places being thus indefinitely set downe, it is taken for heauenly things,
2 In other places being thus indefinitely Set down, it is taken for heavenly things,
crd n1 j-jn n2 vbg av av-j vvn a-acp, pn31 vbz vvn p-acp j n2,
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and so translated, as Heb. 8. 5. They serue vnto the example and shadow of heauenly things.
and so translated, as Hebrew 8. 5. They serve unto the Exampl and shadow of heavenly things.
cc av vvn, c-acp np1 crd crd pns32 vvb p-acp dt n1 cc n1 pp-f j n2.
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3 This word, being oft vsed in the new Testament, at least twenty seuerall times, is neuer vsed in any mans opinion (this place onely excepted) of any aeriall place,
3 This word, being oft used in the new Testament, At least twenty several times, is never used in any men opinion (this place only excepted) of any aerial place,
crd d n1, vbg av vvn p-acp dt j n1, p-acp ds crd j n2, vbz av-x vvn p-acp d ng1 n1 (d n1 av-j vvn) pp-f d j n1,
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or thing, but of those things which are truely heauenly and spirituall:
or thing, but of those things which Are truly heavenly and spiritual:
cc n1, cc-acp pp-f d n2 r-crq vbr av-j j cc j:
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the word it selfe according to the proper notation thereof, signifieth the vpper heauenlies: so as most improperly it is taken for the lowest Heauens, the aire. the word it self according to the proper notation thereof, signifies the upper heauenlies: so as most improperly it is taken for the lowest Heavens, the air.
dt n1 pn31 n1 vvg p-acp dt j n1 av, vvz dt jc n2: av p-acp av-ds av-j pn31 vbz vvn p-acp dt js n2, dt n1.
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4 It is not a matter of so great weight and moment for spirits to bee in high places ouer vs,
4 It is not a matter of so great weight and moment for spirits to be in high places over us,
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for they can as much annoy vs being beside vs, within vs, beneath vs, as aboue vs:
for they can as much annoy us being beside us, within us, beneath us, as above us:
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high places may be an helpe to men who are clogged with flesh and blood, to spirits they can be small aduantages.
high places may be an help to men who Are clogged with Flesh and blood, to spirits they can be small advantages.
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5 The words being expounded of heauenly things, this last clause addeth as great weight to the discription of our enemies as any of the former,
5 The words being expounded of heavenly things, this last clause adds as great weight to the description of our enemies as any of the former,
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as wee shall see when we handle the Doctrine.
as we shall see when we handle the Doctrine.
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6 Both ancient and later Diuines, and those of good learning and iudgement, haue thus expounded this clause;
6 Both ancient and later Divines, and those of good learning and judgement, have thus expounded this clause;
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so as it is no new or priuate conceite of mine. Obiection. This very word is oft indefinitely vsed, as here;
so as it is no new or private conceit of mine. Objection. This very word is oft indefinitely used, as Here;
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and yet it signifieth Places, as Chap. 1. Vers. 3. 20. & 2. 6. &c.
and yet it signifies Places, as Chap. 1. Vers. 3. 20. & 2. 6. etc.
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Answere. Though it signifie heauenly places, yet not such as are in the lowest heauen the aire,Answer. Though it signify heavenly places, yet not such as Are in the lowest heaven the air,
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but the highest, which is not the place of Diuels; thither because the Diuell cannot come, I expound it Heauenly things.
but the highest, which is not the place of Devils; thither Because the devil cannot come, I expound it Heavenly things.
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Obiect. 2. The phrase will not beare this exposition: for the preposition in, is neuer put for the cause.Object. 2. The phrase will not bear this exposition: for the preposition in, is never put for the cause.
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Answ. One of the Greeke Fathers, who was very skilfull in the propriety of that tongue, so expoundeth it. Answer One of the Greek Father's, who was very skilful in the propriety of that tongue, so expoundeth it.
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Besides, this particle is so vsed in other places of the new Testament:
Beside, this particle is so used in other places of the new Testament:
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twice in one verse, namely Mat. 10. 32. Whosoeuer shall confesse me, I will confesse him, &c:
twice in one verse, namely Mathew 10. 32. Whosoever shall confess me, I will confess him, etc.:
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word for word, in me, in him. Here the preposition in signifieth the cause, as if he had said;
word for word, in me, in him. Here the preposition in signifies the cause, as if he had said;
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he that shall make confession before men for my sake, I will make confession before my Father for his sake. So againe, Mat. 11. 6. Blessed is he whosoeuer shall not be offended in me, that is,
he that shall make Confessi before men for my sake, I will make Confessi before my Father for his sake. So again, Mathew 11. 6. Blessed is he whosoever shall not be offended in me, that is,
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for my sake: and Mat. 26. 31. All ye shall be offended in me. The Kings Translators turne it, because of me. So in this my Text, this last clause hauing reference to the principall verbe, may be thus translated;
for my sake: and Mathew 26. 31. All you shall be offended in me. The Kings Translators turn it, Because of me. So in this my Text, this last clause having Referente to the principal verb, may be thus translated;
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Wee wrestle because of heauenly things. The Doctrine then which hence I gather is this:we wrestle Because of heavenly things. The Doctrine then which hence I gather is this:
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The maine things for which the Diuels fight against vs are heauenly matters. Before I proceede further to proue, The main things for which the Devils fight against us Are heavenly matters. Before I proceed further to prove,
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or apply this point, I will a little more fully explaine it.
or apply this point, I will a little more Fully explain it.
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1 By heauenly matters, I meane such as principally respect Gods glory (for God being himselfe Heauenly, whatsoeuer tendeth to his Honour, is in that respect Heauenly, ) and then such as respect our soules saluation:
1 By heavenly matters, I mean such as principally respect God's glory (for God being himself Heavenly, whatsoever tendeth to his Honour, is in that respect Heavenly,) and then such as respect our Souls salvation:
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for as the things which concerne the temporall good of our body are earthly, so the things which concerne the eternall good of our soules are Heauenly: for to Heauen they aspire,
for as the things which concern the temporal good of our body Are earthly, so the things which concern the Eternal good of our Souls Are Heavenly: for to Heaven they aspire,
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and in Heauen shall they enioy their happinesse.
and in Heaven shall they enjoy their happiness.
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2 Where (I say) the Diuels fight for heauenly matters, matters, my meaning is, not that they desire to get them,
2 Where (I say) the Devils fight for heavenly matters, matters, my meaning is, not that they desire to get them,
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but that they endeauour to spoile vs of them: so that in this combate the prize propounded to vs is heauenly;
but that they endeavour to spoil us of them: so that in this combat the prize propounded to us is heavenly;
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namely, whether we will serue our Heauenly Father, or the hellish feene:
namely, whither we will serve our Heavenly Father, or the hellish feene:
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whether we will let goe, or fast hold that heauenly treasure which Christ hath purchased for vs, all those heauenly things whereby God is honoured, and our soules are saued.
whither we will let go, or fast hold that heavenly treasure which christ hath purchased for us, all those heavenly things whereby God is honoured, and our Souls Are saved.
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For proofe that they be heauenly things which Satan especially aimes at, obserue those seuerall temptations recorded in the Scripture:
For proof that they be heavenly things which Satan especially aims At, observe those several temptations recorded in the Scripture:
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I will giue a taste of some.
I will give a taste of Some.
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What aimed he at in tempting Adam and Eue? was it not to deface Gods Image in them, What aimed he At in tempting Adam and Eue? was it not to deface God's Image in them,
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and to strip them of that happinesse wherein God had created them? The issue sheweth as much.
and to strip them of that happiness wherein God had created them? The issue shows as much.
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What sought hee in tempting Christ? was it not to make him doubt whether he were the Sonne of God or no? yea,
What sought he in tempting christ? was it not to make him doubt whither he were the Son of God or no? yea,
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and vtterly renounce God, and worship the Diuell? Was it not Peters faith that he sought to winow? Doth he not blind mens eyes, that the light of the glorious Gospell of Christ, which is the Image of God, should not shine vnto them? As for earthly things he maketh not much account of them, hee can be well content to let men enioy them, he casts them to men as baits:
and utterly renounce God, and worship the devil? Was it not Peter's faith that he sought to winow? Does he not blind men's eyes, that the Light of the glorious Gospel of christ, which is the Image of God, should not shine unto them? As for earthly things he makes not much account of them, he can be well content to let men enjoy them, he Cast them to men as baits:
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wee reade how hee offered to Christ all the kingdomes of the world, and the glory of them, if Christ would haue worshipped him.
we read how he offered to christ all the kingdoms of the world, and the glory of them, if christ would have worshipped him.
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Obiect. He depriued Iob of his temporall estate. Object. He deprived Job of his temporal estate.
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Answ. It was an higher matter which Satan aimed at, namely, to bring him to denie God,Answer It was an higher matter which Satan aimed At, namely, to bring him to deny God,
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and blaspheme him to his face; as may bee gathered by Satans answere to God. He would make all like to himselfe.
and Blaspheme him to his face; as may be gathered by Satan answer to God. He would make all like to himself.
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Thorow his pride hee is fallen from Heauen, and vtterly spoiled and depriued of all heauenly goodnesse and happinesse;
Thorough his pride he is fallen from Heaven, and utterly spoiled and deprived of all heavenly Goodness and happiness;
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wherefore he seekes also to depriue man of the like. Behold here the malice of the Diuell:
Wherefore he seeks also to deprive man of the like. Behold Here the malice of the devil:
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it is no good that hee seeketh for himselfe by this fierce and long conflict which he maintaineth, but our woe and misery. Hee seeketh whom to deuoure. it is no good that he seeks for himself by this fierce and long conflict which he maintaineth, but our woe and misery. He seeks whom to devour.
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Malice first moued him to assault man, and malice still whets him on to continue his fight against mankinde.
Malice First moved him to assault man, and malice still whets him on to continue his fight against mankind.
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Durst he euer haue ventred on Christ Iesus the Sonne of God, but that malice wholly possessed him? Not vnfitly therefore are many titles giuen vnto him in Scripture to set forth his malice, as Satan, which signifieth an aduersary;
Durst he ever have ventured on christ Iesus the Son of God, but that malice wholly possessed him? Not unfitly Therefore Are many titles given unto him in Scripture to Set forth his malice, as Satan, which signifies an adversary;
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Diuell, an accuser, Tempter, Euill one, Enemie, Murtherer, and Father of lies. devil, an accuser, Tempter, Evil one, Enemy, Murderer, and Father of lies.
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If the reasons of all these names (which are not hard to gather) be duly weighed, they will shew that hee is euen made of malice.
If the Reasons of all these names (which Are not hard to gather) be duly weighed, they will show that he is even made of malice.
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Among other motiues to stirre vs vp to arme our selues well, and constantly to stand and fight against the Diuell, this is none of the least.
Among other motives to stir us up to arm our selves well, and constantly to stand and fight against the devil, this is none of the least.
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It is no small matter that we fight for, but a matter of the greatest weight and consequence that can be.
It is no small matter that we fight for, but a matter of the greatest weight and consequence that can be.
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Satan could say ( Iob 2. 4.) All that a man hath will he giue for his life:
Satan could say (Job 2. 4.) All that a man hath will he give for his life:
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yet is life but a temporall and earthly matter.
yet is life but a temporal and earthly matter.
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If all for his life, what for his soule, and the saluation thereof, which is an heauenly matter? so as there is no comparison betwixt them.
If all for his life, what for his soul, and the salvation thereof, which is an heavenly matter? so as there is no comparison betwixt them.
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What then shall it profit a man, though hee should win the whole World, if he lose his owne soule? or what shall a man giue for recompence of his soule? When wise Captaines see that a sore and fierce battaile is to bee fought, which with the very rumor thereof may dishearten their souldiers, they vse to hearten and encourage them by bringing to their mind, What then shall it profit a man, though he should win the Whole World, if he loose his own soul? or what shall a man give for recompense of his soul? When wise Captains see that a soar and fierce battle is to be fought, which with the very rumor thereof may dishearten their Soldiers, they use to hearten and encourage them by bringing to their mind,
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and setting before them the prize, or cause of their fight: some will say, Loe, ye fight for whole Townes, and Cities, and Kingdomes:
and setting before them the prize, or cause of their fight: Some will say, Lo, you fight for Whole Towns, and Cities, and Kingdoms:
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others, Yee fight not to get that which is other mens, but to keepe that which is your owne;
Others, Ye fight not to get that which is other Mens, but to keep that which is your own;
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yee fight for your Countrey, your lands and inheritances, your wiues and children:
ye fight for your Country, your Lands and inheritances, your wives and children:
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others, It is not honour and conquest, they are not goods and lands that ye fight for, but liberty and life:
Others, It is not honour and conquest, they Are not goods and Lands that you fight for, but liberty and life:
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stand to it therefore, if the day be lost, ye are either dead men, or slaues.
stand to it Therefore, if the day be lost, you Are either dead men, or slaves.
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Note how the Philistims encouraged one another, Be strong and play the men, O Philistims, that ye be not seruants to the Hebrews.
Note how the philistines encouraged one Another, Be strong and play the men, Oh philistines, that you be not Servants to the Hebrews.
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Now all these are but earthly matters;
Now all these Are but earthly matters;
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but I may say to the Lords souldiers, It is the Lord of Heauen whose battels ye fight, his honour is ingaged therein;
but I may say to the lords Soldiers, It is the Lord of Heaven whose battles you fight, his honour is engaged therein;
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it is your soules saluation, and heauenly happinesse, which is in hazard:
it is your Souls salvation, and heavenly happiness, which is in hazard:
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your enemies seeke to spoile you of the precious graces of Gods sanctifying Spirit, and to depriue you of that rich & glorious inheritance, which Christ by no lesse price then his owne blood hath purchased for you:
your enemies seek to spoil you of the precious graces of God's sanctifying Spirit, and to deprive you of that rich & glorious inheritance, which christ by no less price then his own blood hath purchased for you:
po22 n2 vvb pc-acp vvi pn22 pp-f dt j n2 pp-f npg1 j-vvg n1, cc pc-acp vvi pn22 pp-f cst j cc j n1, r-crq np1 p-acp dx dc n1 cs po31 d n1 vhz vvn p-acp pn22:
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if ye yeeld to your enemies, all these yee lose, and become vassals vnto your mortall and malicious enemie the Diuell, ye are euen fire-brands of Hell.
if you yield to your enemies, all these ye loose, and become vassals unto your Mortal and malicious enemy the devil, you Are even firebrands of Hell.
cs pn22 vvb p-acp po22 n2, d d pn22 vvb, cc vvi n2 p-acp po22 j-jn cc j n1 dt n1, pn22 vbr j n2 pp-f n1.
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Be strong therefore, and of a valiant courage: feare not, but fight and stand it out to the vttermost;
Be strong Therefore, and of a valiant courage: Fear not, but fight and stand it out to the uttermost;
vbb j av, cc pp-f dt j n1: vvb xx, cc-acp vvb cc vvi pn31 av p-acp dt j;
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so shall ye be more then conquerers.
so shall you be more then conquerors.
av vmb pn22 vbi av-dc cs n2.
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The things which especially we ought to looke vnto, to be watchfull ouer, and to labour to keepe safe, are the forenamed heauenly things:
The things which especially we ought to look unto, to be watchful over, and to labour to keep safe, Are the forenamed heavenly things:
dt n2 r-crq av-j pns12 vmd pc-acp vvi p-acp, pc-acp vbi j a-acp, cc pc-acp vvi pc-acp vvi j, vbr dt j-vvn j n2:
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and that not onely in regard of the excellency and worth of them, but also in regard of Satans maine opposition against them.
and that not only in regard of the excellency and worth of them, but also in regard of Satan main opposition against them.
cc cst xx av-j p-acp n1 pp-f dt n1 cc n1 pp-f pno32, cc-acp av p-acp n1 pp-f npg1 j n1 p-acp pno32.
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What hee in malice doth most assault, wee in wisdome must most defend, and set foote to foote against him:
What he in malice does most assault, we in Wisdom must most defend, and Set foot to foot against him:
r-crq pns31 p-acp n1 vdz ds vvi, pns12 p-acp n1 vmb av-ds vvi, cc vvd n1 p-acp n1 p-acp pno31:
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if an enemy bring all his forces against the chiefest Tower of a City, wise Citizens will thither bring their best munition, and strongest defence:
if an enemy bring all his forces against the chiefest Tower of a city, wise Citizens will thither bring their best munition, and Strongest defence:
cs dt n1 vvb d po31 n2 p-acp dt js-jn n1 pp-f dt n1, j n2 vmb av vvi po32 js n1, cc js n1:
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if thus wee deale with Satan, wee shall oppose godly wisedome to his wicked subtilty, and so keepe our selues safe from all his assaults.
if thus we deal with Satan, we shall oppose godly Wisdom to his wicked subtlety, and so keep our selves safe from all his assaults.
cs av pns12 vvb p-acp np1, pns12 vmb vvi j n1 p-acp po31 j n1, cc av vvb po12 n2 j p-acp d po31 n2.
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This is the wisdome which the Apostle here teacheth vs by those seuerall peeces of Armour, which follow to be handled:
This is the Wisdom which the Apostle Here Teaches us by those several Pieces of Armour, which follow to be handled:
d vbz dt n1 r-crq dt n1 av vvz pno12 p-acp d j n2 pp-f n1, r-crq vvb pc-acp vbi vvn:
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for they are all concerning heauenly things, and tend to the saluation of the soule. THE FOVRTH PART. A repetition of the meanes.
for they Are all Concerning heavenly things, and tend to the salvation of the soul. THE FOURTH PART. A repetition of the means.
c-acp pns32 vbr av-d vvg j n2, cc vvi p-acp dt n1 pp-f dt n1. dt ord n1. dt n1 pp-f dt n2.
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Ephes. 6. 13. For this cause take vnto you the whole Armour of God, that ye may be able to withstand in the euill day,
Ephesians 6. 13. For this cause take unto you the Whole Armour of God, that you may be able to withstand in the evil day,
np1 crd crd p-acp d n1 vvi p-acp pn22 dt j-jn n1 pp-f np1, cst pn22 vmb vbi j pc-acp vvi p-acp dt j-jn n1,
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and hauing done all, to stand. §. 1. Of repeating one and the same thing.
and having done all, to stand. §. 1. Of repeating one and the same thing.
cc vhg vdn d, pc-acp vvi. §. crd pp-f vvg pi cc dt d n1.
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HEre the Apostle returneth againe to the second part of his former direction, and repeateth in effect the very same things which he deliuered in the 11. verse:
Here the Apostle returns again to the second part of his former direction, and repeateth in Effect the very same things which he Delivered in the 11. verse:
av dt n1 vvz av p-acp dt ord n1 pp-f po31 j n1, cc vvz p-acp n1 dt av d n2 r-crq pns31 vvd p-acp dt crd n1:
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namely, how we may keepe our selues safe against the forenamed enemies. We may not thinke that this his repetition is vaine and idle:
namely, how we may keep our selves safe against the forenamed enemies. We may not think that this his repetition is vain and idle:
av, c-crq pns12 vmb vvi po12 n2 j p-acp dt j-vvn n2. pns12 vmb xx vvi cst d po31 n1 vbz j cc j:
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for he was guided by Gods holy Spirit, who doth nothing in vaine. for he was guided by God's holy Spirit, who does nothing in vain.
c-acp pns31 vbds vvn p-acp npg1 j n1, r-crq vdz pix p-acp j.
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Note what Ioseph saith of the iteration of one and the same thing to Pharaoh in two dreames, The dreame was doubled the second time,
Note what Ioseph Says of the iteration of one and the same thing to Pharaoh in two dreams, The dream was doubled the second time,
n1 r-crq np1 vvz pp-f dt n1 pp-f crd cc dt d n1 p-acp np1 p-acp crd n2, dt n1 vbds vvn dt ord n1,
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because the thing is established by God, and God hasteth to performe it. Because the thing is established by God, and God hastes to perform it.
c-acp dt n1 vbz vvn p-acp np1, cc np1 vvz pc-acp vvi pn31.
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Many good reasons may bee giuen why here the Apostle thus repeateth his direction, as, to shew,
Many good Reasons may be given why Here the Apostle thus repeateth his direction, as, to show,
d j n2 vmb vbi vvn c-crq av dt n1 av vvz po31 n1, c-acp, pc-acp vvi,
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1 That what before he had deliuered, was vpon very good aduice deliuered:
1 That what before he had Delivered, was upon very good Advice Delivered:
vvd d r-crq p-acp pns31 vhd vvn, vbds p-acp av j n1 vvd:
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not rashly, so as he doubted whether he might stand to it or no, but so as he dares auouch it againe and againe,
not rashly, so as he doubted whither he might stand to it or no, but so as he dares avouch it again and again,
xx av-j, av c-acp pns31 vvd cs pns31 vmd vvi p-acp pn31 cc uh-dx, cc-acp av c-acp pns31 vvz vvi pn31 av cc av,
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as being an infallible truth, which he also knew to be a truth.
as being an infallible truth, which he also knew to be a truth.
c-acp vbg dt j n1, r-crq pns31 av vvd pc-acp vbi dt n1.
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Like to that thundering denunciation of a curse against all that should preach another Gospell, which he laieth downe twice together. Like to that thundering denunciation of a curse against all that should preach Another Gospel, which he Layeth down twice together.
av-j p-acp d j-vvg n1 pp-f dt n1 p-acp d cst vmd vvi j-jn n1, r-crq pns31 vvz a-acp av av.
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2 That it was a needefull, behoouefull, and profitable truth: a most soueraigne and necessary meanes to keepe vs safe:
2 That it was a needful, behooveful, and profitable truth: a most sovereign and necessary means to keep us safe:
crd d pn31 vbds dt j, j, cc j n1: dt av-ds j-jn cc j n2 pc-acp vvi pno12 j:
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necessary for vs, in regard of our owne inabilitie to stand fast without it;
necessary for us, in regard of our own inability to stand fast without it;
j p-acp pno12, p-acp n1 pp-f po12 d n1 pc-acp vvi av-j p-acp pn31;
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soueraigne in regard of the sufficiency of the meanes, which can and will (being rightly vsed) keepe vs safe.
sovereign in regard of the sufficiency of the means, which can and will (being rightly used) keep us safe.
j-jn p-acp n1 pp-f dt n1 pp-f dt n2, r-crq vmb cc vmb (vbg av-jn vvd) vvb pno12 j.
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Marke the reason why it was not greeuous to the Apostle to write the same things, Mark the reason why it was not grievous to the Apostle to write the same things,
vvb dt n1 c-crq pn31 vbds xx j p-acp dt n1 pc-acp vvi dt d n2,
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euen because to them to whom he wrote, it was safe. 3 That naturally wee are backward and sluggish in vsing this armour:
even Because to them to whom he wrote, it was safe. 3 That naturally we Are backward and sluggish in using this armour:
av c-acp p-acp pno32 pc-acp ro-crq pns31 vvd, pn31 vbds j. crd cst av-j pns12 vbr j cc j p-acp vvg d n1:
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therefore hee thought it not enough once to vrge the point, but againe presseth it. Thus Salomon oft repeateth diuers exhortations.
Therefore he Thought it not enough once to urge the point, but again Presseth it. Thus Solomon oft repeateth diverse exhortations.
av pns31 vvd pn31 xx av-d a-acp pc-acp vvi dt n1, cc-acp av vvz pn31. av np1 av vvz j n2.
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So Captaines when they see their souldiers loath to arme when there is great need they should arme, will call vpon them again and againe to arme.
So Captains when they see their Soldiers loath to arm when there is great need they should arm, will call upon them again and again to arm.
av n2 c-crq pns32 vvb po32 n2 j pc-acp vvi c-crq pc-acp vbz j n1 pns32 vmd vvi, vmb vvi p-acp pno32 av cc av pc-acp vvi.
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Ministers may here learne, as iust occasion is giuen, to call their people to the remembrance of weighty points, especially such as they obserue their people most backeward vnto. Ministers may Here Learn, as just occasion is given, to call their people to the remembrance of weighty points, especially such as they observe their people most backward unto.
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It is not sufficient once to haue deliuered such a point, but againe, and if neede be, againe it is to be vrged.
It is not sufficient once to have Delivered such a point, but again, and if need be, again it is to be urged.
pn31 vbz xx j a-acp pc-acp vhi vvn d dt n1, cc-acp av, cc cs n1 vbi, av pn31 vbz pc-acp vbi vvn.
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The Apostle hauing propounded Christ a patterne of patience to the Hebrewes, because he was a most worthy and perfect patterne, he calleth them againe to consider him. Thus shall Ministers shew that they make a difference betwixt points of lesse or greater need;
The Apostle having propounded christ a pattern of patience to the Hebrews, Because he was a most worthy and perfect pattern, he calls them again to Consider him. Thus shall Ministers show that they make a difference betwixt points of less or greater need;
dt np1 vhg vvn np1 dt n1 pp-f n1 p-acp dt njpg2, c-acp pns31 vbds dt av-ds j cc j n1, pns31 vvz pno32 av pc-acp vvi pno31. av vmb n2 vvi cst pns32 vvb dt n1 p-acp n2 pp-f av-dc cc jc n1;
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and that they haue respect to the good of their people. Obiection. Many will say that Ministers want matter, and therefore repeate the same things.
and that they have respect to the good of their people. Objection. Many will say that Ministers want matter, and Therefore repeat the same things.
cc cst pns32 vhb n1 p-acp dt j pp-f po32 n1. n1. d vmb vvi d n2 vvb n1, cc av vvi dt d n2.
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Answer. The very same may be obiected against the repetitions vsed by the Prophets, by Christ himselfe, by his Apostles,Answer. The very same may be objected against the repetitions used by the prophets, by christ himself, by his Apostles,
n1. dt j d vmb vbi vvn p-acp dt n2 vvn p-acp dt n2, p-acp np1 px31, p-acp po31 n2,
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and other faithfull and able Ministers.
and other faithful and able Ministers.
cc j-jn j cc j n2.
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But let Ministers see that they doe it not vpon idlenesse, but iust cause, and then need they not feare such cauils.
But let Ministers see that they do it not upon idleness, but just cause, and then need they not Fear such cavils.
cc-acp vvb n2 vvi cst pns32 vdb pn31 xx p-acp n1, cc-acp j n1, cc av vvb pns32 xx vvi d vvz.
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People must heere learne patience, not to snuffe, or be discontent if they heare the same thing againe, which before they heard.
People must Here Learn patience, not to snuff, or be discontent if they hear the same thing again, which before they herd.
n1 vmb av vvi n1, xx pc-acp vvi, cc vbi j-jn cs pns32 vvb dt d n1 av, r-crq c-acp pns32 vvd.
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This impatiency argueth an itching eare, which cannot endure a repetition of any thing, and if sheweth that they haue more respect vnto the eare, thē to the heart:
This impatiency argue an itching ear, which cannot endure a repetition of any thing, and if shows that they have more respect unto the ear, them to the heart:
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like the Israelites, which had more respect to their outward taste, then to their inward nourishment, like the Israelites, which had more respect to their outward taste, then to their inward nourishment,
av-j dt np2, r-crq vhd dc n1 p-acp po32 j n1, av p-acp po32 j n1,
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and thereupon loathed Manna because they had so often tasted of it. This maketh people get them an heape of Teachers.
and thereupon loathed Manna Because they had so often tasted of it. This makes people get them an heap of Teachers.
cc av j-vvn n1 c-acp pns32 vhd av av vvn pp-f pn31. np1 vv2 n1 vvb pno32 dt n1 pp-f n2.
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In particular concerning the present point in hand, perswade we our selues, that it is a point worthy to be attended vnto with all diligence, In particular Concerning the present point in hand, persuade we our selves, that it is a point worthy to be attended unto with all diligence,
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and to be obserued with good conscience; that so we may giue the more earnest heed thereunto, and not let it slip.
and to be observed with good conscience; that so we may give the more earnest heed thereunto, and not let it slip.
cc pc-acp vbi vvn p-acp j n1; cst av pns12 vmb vvi dt av-dc j n1 av, cc xx vvi pn31 vvi.
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Haue we also an holy iealousie and suspition ouer our selues, fearing lest wee should bee too carelesse in vsing these meanes for our safety,
Have we also an holy jealousy and suspicion over our selves, fearing lest we should be too careless in using these means for our safety,
vhb pns12 av dt j n1 cc n1 p-acp po12 n2, vvg cs pns12 vmd vbi av j p-acp vvg d n2 p-acp po12 n1,
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yea, too incredulous in beleeuing the good vse and benefit of them. Therefore rouze we vp our selues:
yea, too incredulous in believing the good use and benefit of them. Therefore rouse we up our selves:
uh, av j p-acp vvg dt j n1 cc n1 pp-f pno32. av vvi pns12 p-acp po12 n2:
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for where the Spirit is most earnest in vrging a point, we must be most heedefull in marking it.
for where the Spirit is most earnest in urging a point, we must be most heedful in marking it.
c-acp c-crq dt n1 vbz av-ds j p-acp vvg dt n1, pns12 vmb vbi av-ds j p-acp vvg pn31.
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§. 2. Danger must make watchfull.
§. 2. Danger must make watchful.
§. crd n1 vmb vvi j.
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BEfore wee come to the particular branches of this verse, note the inference of it vpon the former, which is plainely implied in these words, For this cause, that is,
BEfore we come to the particular branches of this verse, note the Inference of it upon the former, which is plainly implied in these words, For this cause, that is,
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because yee haue such terrible enemies as haue beene described vnto you, Take the whole Armour, &c. By this inference the Apostle giueth vs to vnderstand, that,
Because ye have such terrible enemies as have been described unto you, Take the Whole Armour, etc. By this Inference the Apostle gives us to understand, that,
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The more dreadfull and dangerous our enemies be, the more carefull ought we to be to stand vpon our guard, The more dreadful and dangerous our enemies be, the more careful ought we to be to stand upon our guard,
dt av-dc j cc j po12 n2 vbb, dt av-dc j vmd pns12 pc-acp vbi pc-acp vvi p-acp po12 n1,
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and to looke to our defence. and to look to our defence.
cc pc-acp vvi p-acp po12 n1.
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This is in effect the same that was deliuered in the beginning of the 12. verse, wee will therefore no longer insist vpon it.
This is in Effect the same that was Delivered in the beginning of the 12. verse, we will Therefore no longer insist upon it.
d vbz p-acp n1 dt d cst vbds vvn p-acp dt n-vvg pp-f dt crd n1, pns12 vmb av av-dx av-jc vvi p-acp pn31.
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§. 3. A resolution of the verse. THis verse may be diuided and branched forth as the 11. verse was.
§. 3. A resolution of the verse. THis verse may be divided and branched forth as the 11. verse was.
§. crd dt n1 pp-f dt n1. d n1 vmb vbi vvn cc vvn av p-acp dt crd n1 vbds.
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The Summe of it is a Direction to instruct vs how to defend and keepe our selues safe against the Diuell. The parts are two.
The Sum of it is a Direction to instruct us how to defend and keep our selves safe against the devil. The parts Are two.
dt n1 pp-f pn31 vbz dt n1 pc-acp vvi pno12 c-crq pc-acp vvi cc vvi po12 n2 j p-acp dt n1. dt n2 vbr crd.
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The first sheweth what are the meanes of safety. The second declareth the end why these meanes are to be vsed.
The First shows what Are the means of safety. The second Declareth the end why these means Are to be used.
dt ord vvz q-crq vbr dt n2 pp-f n1. dt ord vvz dt n1 c-crq d n2 vbr pc-acp vbi vvn.
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In the first he declareth, 1. What the meanes be. 2. How to be vsed.
In the First he Declareth, 1. What the means be. 2. How to be used.
p-acp dt ord pns31 vvz, crd q-crq dt n2 vbb. crd c-crq pc-acp vbi vvn.
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The meanes are the very same which were deliuered in the 11. verse, namely, The whole Armour of God.
The means Are the very same which were Delivered in the 11. verse, namely, The Whole Armour of God.
dt n2 vbr dt av d r-crq vbdr vvn p-acp dt crd n1, av, dt j-jn n1 pp-f np1.
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I shall neede to speake no more thereof. For vsing the meanes, the Apostle setteth downe an other word then before: there he said;
I shall need to speak no more thereof. For using the means, the Apostle sets down an other word then before: there he said;
pns11 vmb vvi pc-acp vvi av-dx av-dc av. p-acp vvg dt n2, dt n1 vvz a-acp dt j-jn n1 av a-acp: a-acp pns31 vvd;
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Put on: Here take vnto you. Both words in generall imploy one and the same thing.Put on: Here take unto you. Both words in general employ one and the same thing.
vvb a-acp: av vvb p-acp pn22. d n2 p-acp n1 vvi crd cc dt d n1.
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This latter word is a compound word, and signifieth sometimes, To take vp, or to take vnto your selues:
This latter word is a compound word, and signifies sometime, To take up, or to take unto your selves:
d d n1 vbz dt n1 n1, cc vvz av, pc-acp vvi a-acp, cc pc-acp vvi p-acp po22 n2:
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Sometimes to take againe, or recouer. We are said to take vp vnto our selues such things as we haue not of our selues,
Sometime to take again, or recover. We Are said to take up unto our selves such things as we have not of our selves,
av pc-acp vvi av, cc vvi. pns12 vbr vvn pc-acp vvi a-acp p-acp po12 n2 d n2 c-acp pns12 vhb xx pp-f po12 n2,
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and to take againe or recouer that which wee haue lost or let goe. Both significations may be here applied.
and to take again or recover that which we have lost or let go. Both significations may be Here applied.
cc pc-acp vvi av cc vvi d r-crq pns12 vhb vvn cc vvb vvi. av-d n2 vmb vbi av vvn.
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§. 4. Whence our defence commeth. FRom the first I gather, that,
§. 4. Whence our defence comes. FRom the First I gather, that,
§. crd c-crq po12 n1 vvz. p-acp dt ord pns11 vvb, cst,
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The graces whereby we are armed, are no vertues or qualities which arise from our selues: The graces whereby we Are armed, Are no Virtues or qualities which arise from our selves:
dt n2 c-crq pns12 vbr vvn, vbr dx n2 cc n2 r-crq vvb p-acp po12 n2:
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for then it were improperly said;
for then it were improperly said;
c-acp cs pn31 vbdr av-j vvn;
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Take vnto you. These graces are some of those especiall gifts which come from aboue, which we receiue. Take unto you. These graces Are Some of those especial Gifts which come from above, which we receive.
vvb p-acp pn22. d n2 vbr d pp-f d j n2 r-crq vvb p-acp a-acp, r-crq pns12 vvi.
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By nature we are borne in our soules as naked and destitute of spirituall Armour, as in our bodies of outward cloathing.
By nature we Are born in our Souls as naked and destitute of spiritual Armour, as in our bodies of outward clothing.
p-acp n1 pns12 vbr vvn p-acp po12 n2 p-acp j cc j pp-f j n1, c-acp p-acp po12 n2 pp-f j n1.
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Reade Ezec. 16. 4. 5. &c.
Reade Ezekiel 16. 4. 5. etc.
np1 np1 crd crd crd av
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If we find our selues destitute of this Armour, we must seeke it, not in our selues,
If we find our selves destitute of this Armour, we must seek it, not in our selves,
cs pns12 vvb po12 n2 j pp-f d n1, pns12 vmb vvi pn31, xx p-acp po12 n2,
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but out of our selues, euen where it is to be had; and that is in the Lord:
but out of our selves, even where it is to be had; and that is in the Lord:
cc-acp av pp-f po12 n2, av c-crq pn31 vbz pc-acp vbi vhn; cc d vbz p-acp dt n1:
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for euery perfect gift commeth from the Father of lights.
for every perfect gift comes from the Father of lights.
c-acp d j n1 vvz p-acp dt n1 pp-f n2.
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He giueth it to such as seeke it by faithfull prayer in the meanes appointed by him, which are his holy word and Sacraments. He gives it to such as seek it by faithful prayer in the means appointed by him, which Are his holy word and Sacraments.
pns31 vvz pn31 p-acp d c-acp vvb pn31 p-acp j n1 p-acp dt n2 vvn p-acp pno31, r-crq vbr po31 j n1 cc n2.
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When there is newes of the enemies comming to inuade our Land, and thereupon Proclamations and Edicts sent forth to charge all to arme themselues:
When there is news of the enemies coming to invade our Land, and thereupon Proclamations and Edicts sent forth to charge all to arm themselves:
c-crq a-acp vbz n1 pp-f dt n2 vvg pc-acp vvi po12 n1, cc av n2 cc n2 vvd av p-acp n1 av-d pc-acp vvi px32:
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then euery one that either regardeth his owne safety, or his Soueraignes charge, seeketh out armour:
then every one that either Regardeth his own safety, or his Sovereigns charge, seeks out armour:
cs d pi cst av-d vvz po31 d n1, cc po31 n2-jn n1, vvz av n1:
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and to the Armories doe they which haue none, resort. We haue the same motiues to stirre vs vp to seeke spirituall armour.
and to the Armories do they which have none, resort. We have the same motives to stir us up to seek spiritual armour.
cc p-acp dt n2 vdb pns32 r-crq vhb pix, n1. pns12 vhb dt d n2 pc-acp vvi pno12 a-acp pc-acp vvi j n1.
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§. 5. Of the repaire of Grace. FRom the second I gather that,
§. 5. Of the repair of Grace. FRom the second I gather that,
§. crd pp-f dt n1 pp-f n1. p-acp dt ord pns11 vvb cst,
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The graces which are decayed in vs, or seeme to be lost, may be resumed and recouered. The graces which Are decayed in us, or seem to be lost, may be resumed and recovered.
dt n2 r-crq vbr vvn p-acp pno12, cc vvb pc-acp vbi vvn, vmb vbi vvn cc vvn.
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Thus much intimateth Christ vnto Peter, saying, When thou art conuerted, &c. This cannot be meant of his first conuersion, which long before was wrought in him, but of his recouery.
Thus much intimateth christ unto Peter, saying, When thou art converted, etc. This cannot be meant of his First conversion, which long before was wrought in him, but of his recovery.
av d vvz np1 p-acp np1, vvg, c-crq pns21 vb2r vvn, av d vmbx vbi vvn pp-f po31 ord n1, r-crq av-j a-acp vbds vvn p-acp pno31, cc-acp pp-f po31 n1.
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The Prophets oft call vpon Gods people, who had made themselues naked, and fallen off from their Lord and Captaine the Lord God, to returne againe vnto him.
The prophets oft call upon God's people, who had made themselves naked, and fallen off from their Lord and Captain the Lord God, to return again unto him.
dt n2 av vvb p-acp ng1 n1, r-crq vhd vvn px32 j, cc vvn a-acp p-acp po32 n1 cc n1 dt n1 np1, pc-acp vvi av p-acp pno31.
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Very expresse and direct for this purpose is the charge of Christ to Ephesus, Remember from whence thou art fallen,
Very express and Direct for this purpose is the charge of christ to Ephesus, remember from whence thou art fallen,
j j cc vvi p-acp d n1 vbz dt n1 pp-f np1 p-acp np1, vvb p-acp c-crq pns21 vb2r vvn,
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and repent, and doe the first workes. and Repent, and do the First works.
cc vvi, cc vdb dt ord n2.
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Was it not the recouery of grace which Dauid so earnestly prayed for? In faith he prayed, and was heard. Was it not the recovery of grace which David so earnestly prayed for? In faith he prayed, and was herd.
vbds pn31 xx dt n1 pp-f n1 r-crq np1 av av-j vvd p-acp? p-acp n1 pns31 vvd, cc vbds vvn.
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Two strong props there be to strengthen our faith in the recouery of grace. One without vs, which is the Author of grace.
Two strong props there be to strengthen our faith in the recovery of grace. One without us, which is the Author of grace.
crd j n2 pc-acp vbi pc-acp vvi po12 n1 p-acp dt n1 pp-f n1. crd p-acp pno12, r-crq vbz dt n1 pp-f n1.
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The other within vs, which is the seed of grace. 1. It is God who is the author of grace, who as in his nature,
The other within us, which is the seed of grace. 1. It is God who is the author of grace, who as in his nature,
dt j-jn p-acp pno12, r-crq vbz dt n1 pp-f n1. crd pn31 vbz np1 q-crq vbz dt n1 pp-f n1, r-crq c-acp p-acp po31 n1,
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so likewise in his properties, is vnchangeable:
so likewise in his properties, is unchangeable:
av av p-acp po31 n2, vbz j-u:
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so that the same cause which moued God for to bestow the graces of his Spirit on a man, still remaineth in him to make him renew his Spirit,
so that the same cause which moved God for to bestow the graces of his Spirit on a man, still remains in him to make him renew his Spirit,
av cst dt d n1 r-crq vvd np1 p-acp pc-acp vvi dt n2 pp-f po31 n1 p-acp dt n1, av vvz p-acp pno31 pc-acp vvi pno31 vvi po31 n1,
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and that is his mercy and goodnes, which can no more be turned from his children then the Sunne be pulled out of Heauen.
and that is his mercy and Goodness, which can no more be turned from his children then the Sun be pulled out of Heaven.
cc d vbz po31 n1 cc n1, r-crq vmb av-dx av-dc vbi vvn p-acp po31 n2 av dt n1 vbb vvn av pp-f n1.
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A cloud may hinder the bright beames of the Sunne, yet stil it shineth, and will at length breake forth: A cloud may hinder the bright beams of the Sun, yet still it shines, and will At length break forth:
dt n1 vmb vvi dt j n2 pp-f dt n1, av av pn31 vvz, cc vmb p-acp n1 vvi av:
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so the beames of Gods kindnesse by the cloudes of our infirmities may be kept from vs,
so the beams of God's kindness by the Clouds of our infirmities may be kept from us,
av dt n2 pp-f npg1 n1 p-acp dt n2 pp-f po12 n2 vmb vbi vvn p-acp pno12,
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but still there remaineth mercy in GOD, which will at length breake through those Cloudes. For whom God once loueth hee loueth vnto the end:
but still there remains mercy in GOD, which will At length break through those Clouds. For whom God once loves he loves unto the end:
cc-acp av a-acp vvz n1 p-acp np1, r-crq vmb p-acp n1 vvi p-acp d n2. p-acp ro-crq np1 a-acp vvz pns31 vvz p-acp dt n1:
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and in this respect the graces of his holy Spirit are termed gifts without repentance.
and in this respect the graces of his holy Spirit Are termed Gifts without Repentance.
cc p-acp d n1 dt n2 pp-f po31 j n1 vbr vvn n2 p-acp n1.
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2 The seed of grace is not corruptible, but incorruptible. The Apostle calleth it the seed of God: this seed is the holy sanctifying Spirit of God, which Christ very fitly compareth to a springing well, out of which flow riuers of water of life, whereby supply & repaire of grace,
2 The seed of grace is not corruptible, but incorruptible. The Apostle calls it the seed of God: this seed is the holy sanctifying Spirit of God, which christ very fitly compareth to a springing well, out of which flow Rivers of water of life, whereby supply & repair of grace,
crd dt n1 pp-f n1 vbz xx j, p-acp j. dt n1 vvz pn31 dt n1 pp-f np1: d n1 vbz dt j j-vvg n1 pp-f np1, r-crq np1 av av-j vvz p-acp dt vvg av, av pp-f r-crq vvb n2 pp-f n1 pp-f n1, c-crq n1 cc n1 pp-f n1,
(37) treatise (DIV2)
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if it faile, may be made.
if it fail, may be made.
cs pn31 vvb, vmb vbi vvn.
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Now this seed remaining in them who are borne of God, who can doubt but that which is decaied or impaired in them thorow negligence, securitie, pride,
Now this seed remaining in them who Are born of God, who can doubt but that which is decayed or impaired in them thorough negligence, security, pride,
av d n1 vvg p-acp pno32 r-crq vbr vvn pp-f np1, r-crq vmb vvi cc-acp cst r-crq vbz vvn cc vvn p-acp pno32 p-acp n1, n1, n1,
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or any infirmity, may be repentance bee renewed and recouered?
or any infirmity, may be Repentance be renewed and recovered?
cc d n1, vmb vbi n1 vbi vvn cc vvn?
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This highly commendeth the riches of Gods mercy, who contenteth not himselfe that once hee hath well armed and prepared his souldiers against their enemies,
This highly commends the riches of God's mercy, who contents not himself that once he hath well armed and prepared his Soldiers against their enemies,
d av-j vvz dt n2 pp-f npg1 n1, r-crq vvz xx px31 d c-acp pns31 vhz av vvn cc vvd po31 n2 p-acp po32 n2,
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but is still ready to make repaire of that which is battered, shattered, or lost thorow the violent assaults of the enemie, or thorow their owne negligence.
but is still ready to make repair of that which is battered, shattered, or lost thorough the violent assaults of the enemy, or thorough their own negligence.
cc-acp vbz av j pc-acp vvi n1 pp-f d r-crq vbz vvn, j-vvn, cc vvn p-acp dt j n2 pp-f dt n1, cc p-acp po32 d n1.
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One would think it sufficient that once hee bestowed on vs whole Armour, euen such as is sufficient to keepe vs safe,
One would think it sufficient that once he bestowed on us Whole Armour, even such as is sufficient to keep us safe,
pi vmd vvi pn31 j cst a-acp pns31 vvd p-acp pno12 j-jn n1, av d c-acp vbz j pc-acp vvi pno12 j,
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if our selues be not in fault.
if our selves be not in fault.
cs po12 n2 vbb xx p-acp n1.
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But when thorow our default any of the peeces thereof are faulty or missing, to make it all vp whole againe, much amplifieth his goodnesse.
But when thorough our default any of the Pieces thereof Are faulty or missing, to make it all up Whole again, much amplifieth his Goodness.
p-acp c-crq p-acp po12 n1 d pp-f dt n2 av vbr j cc j-vvg, pc-acp vvi pn31 d a-acp j-jn av, d vvz po31 n1.
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This also sheweth a maine difference betwixt the Law and the Gospell. ' For the Law leaueth no place to repentance,
This also shows a main difference betwixt the Law and the Gospel. ' For the Law Leaveth no place to Repentance,
np1 av vvz dt j n1 p-acp dt n1 cc dt n1. ' p-acp dt n1 vvz dx n1 p-acp n1,
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nor affordeth any meanes to resume that which is lost, or recouer that which is decaied,
nor affords any means to resume that which is lost, or recover that which is decayed,
ccx vvz d n2 pc-acp vvi d r-crq vbz vvn, cc vvi d r-crq vbz vvn,
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but vtterly condemneth a man for that which is lost or decaied: for it saith;
but utterly Condemneth a man for that which is lost or decayed: for it Says;
cc-acp av-j vvz dt n1 p-acp d r-crq vbz vvn cc vvn: c-acp pn31 vvz;
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Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them. Gal. 3. 10:Cursed is every one that Continueth not in all things which Are written in the Book of the Law to do them. Gal. 3. 10:
vvn vbz d pi cst vvz xx p-acp d n2 r-crq vbr vvn p-acp dt n1 pp-f dt n1 pc-acp vdi pno32. np1 crd crd:
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But the voice of the Gospell is Repent, sinne no more, Turne you, turne you from your wicked wai•s;
But the voice of the Gospel is repent, sin no more, Turn you, turn you from your wicked wai•s;
cc-acp dt n1 pp-f dt n1 vbz vvb, n1 av-dx av-dc, vvb pn22, vvb pn22 p-acp po22 j n2;
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for why will yee die? I may in this respect resemble the Law to Abishai, the Gospell to Dauid: Both of them found their enemie: for why will ye die? I may in this respect resemble the Law to Abishai, the Gospel to David: Both of them found their enemy:
p-acp c-crq vmb pn22 vvi? pns11 vmb p-acp d n1 vvi dt n1 p-acp np1, dt n1 p-acp np1: d pp-f pno32 vvd po32 n1:
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Abishai would presently haue smote him starke dead:Abishai would presently have smote him stark dead:
np1 vmd av-j vhi vvn pno31 av-j j:
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but Dauid waketh him, telleth him in what danger hee was, admonisheth him to looke better to himselfe.
but David waketh him, Telleth him in what danger he was, Admonisheth him to look better to himself.
cc-acp np1 vvz pno31, vvz pno31 p-acp r-crq n1 pns31 vbds, vvz pno31 pc-acp vvi av-jc p-acp px31.
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Thus the Law setteth forth the rigour of Gods iustice, the Gospell the riches of his mercy.
Thus the Law sets forth the rigour of God's Justice, the Gospel the riches of his mercy.
av dt n1 vvz av dt n1 pp-f npg1 n1, dt n1 dt n2 pp-f po31 n1.
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§. 6. Why the whole Armour is to be vsed. THe ende why this whole Armour is to bee vsed, now followeth.
§. 6. Why the Whole Armour is to be used. THe end why this Whole Armour is to be used, now follows.
§. crd q-crq dt j-jn n1 vbz pc-acp vbi vvn. dt n1 c-crq d j-jn n1 vbz pc-acp vbi vvn, av vvz.
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It consisteth of two branches, First to withstand, which implieth a fight. Secondly, to stand fast, which implieth the issue of the fight, victory, and conquest: both of them amplified with a circumstance of time, but in a differing manner.
It Consisteth of two branches, First to withstand, which Implies a fight. Secondly, to stand fast, which Implies the issue of the fight, victory, and conquest: both of them amplified with a circumstance of time, but in a differing manner.
pn31 vvz pp-f crd n2, ord p-acp vvi, r-crq vvz dt n1. ord, p-acp vvb av-j, r-crq vvz dt n1 pp-f dt n1, n1, cc n1: d pp-f pno32 vvn p-acp dt n1 pp-f n1, cc-acp p-acp dt j-vvg n1.
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The first hath respect to the time present ( in the euill day. ) The second to the time past ( hauing done all. ) In setting downe the end, hee also declareth the benefit of this Armour ( that ye may be able ) whereof we haue spoken on the 1. verse.
The First hath respect to the time present (in the evil day.) The second to the time passed (having done all.) In setting down the end, he also Declareth the benefit of this Armour (that you may be able) whereof we have spoken on the 1. verse.
dt ord vhz n1 p-acp dt n1 vvb (p-acp dt j-jn n1.) dt ord p-acp dt n1 vvd (vhg vdn d.) p-acp vvg a-acp dt n1, pns31 av vvz dt n1 pp-f d n1 (cst pn22 vmb vbi j) c-crq pns12 vhb vvn p-acp dt crd n1.
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The word whereby the end in the first branch is expressed, is not altogether the same that was vsed in the 11. verse.
The word whereby the end in the First branch is expressed, is not altogether the same that was used in the 11. verse.
dt n1 c-crq dt n1 p-acp dt ord n1 vbz vvn, vbz xx av dt d cst vbds vvn p-acp dt crd n1.
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The word there vsed was simple to stand. Here it is compound to withstand, or stand against. This is a word of defiance and combate,
The word there used was simple to stand. Here it is compound to withstand, or stand against. This is a word of defiance and combat,
dt n1 a-acp vvn vbds j pc-acp vvi. av pn31 vbz n1 pc-acp vvi, cc vvb p-acp. d vbz dt n1 pp-f n1 cc n1,
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and it also implieth the manner of fight, which is face to face, hand to hand, foote to foote, not yeelding an haires breadth to the enemy. §. 7. Of manfull standing.
and it also Implies the manner of fight, which is face to face, hand to hand, foot to foot, not yielding an hairs breadth to the enemy. §. 7. Of manful standing.
cc pn31 av vvz dt n1 pp-f n1, r-crq vbz n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, xx vvg dt ng1 n1 p-acp dt n1. §. crd pp-f j n-vvg.
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HEere then are two duties to bee obserued of all such as haue taken vnto them the whole Armour o• God.
Here then Are two duties to be observed of all such as have taken unto them the Whole Armour o• God.
av av vbr crd n2 pc-acp vbi vvn pp-f d d c-acp vhb vvn p-acp pno32 dt j-jn n1 n1 np1.
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1 That stoutly they stand against their enemies, and bid them defiance: Hereof wee shall speake more on the first word of the next verse.
1 That stoutly they stand against their enemies, and bid them defiance: Hereof we shall speak more on the First word of the next verse.
crd cst av-j pns32 vvb p-acp po32 n2, cc vvb pno32 n1: av pns12 vmb vvi av-dc p-acp dt ord n1 pp-f dt ord n1.
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2 That they giue no place vnto them. This is a duty which the Apostle in expresse words commandeth.
2 That they give no place unto them. This is a duty which the Apostle in express words commands.
crd cst pns32 vvb dx n1 p-acp pno32. d vbz dt n1 r-crq dt n1 p-acp j n2 vvz.
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Oft it is implied vnder this word that is here vsed. Oft it is implied under this word that is Here used.
av pn31 vbz vvn p-acp d n1 cst vbz av vvn.
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A worthy patterne wee haue hereof in the example of our Lord and Generall, Christ Iesus, who still withstood Satan in euery assault, A worthy pattern we have hereof in the Exampl of our Lord and General, christ Iesus, who still withstood Satan in every assault,
dt j n1 pns12 vhb av p-acp dt n1 pp-f po12 n1 cc n1, np1 np1, r-crq av vvd np1 p-acp d n1,
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and would not yeeld any whit at all in any of his temptations. Our arch-enemy is both crafty as a Fox, and cruell as a Lyon:
and would not yield any whit At all in any of his temptations. Our archenemy is both crafty as a Fox, and cruel as a lion:
cc vmd xx vvi d n1 p-acp d p-acp d pp-f po31 n2. po12 n1 vbz d j c-acp dt n1, cc j c-acp dt n1:
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his craft will make him soone espie and take an aduantage: his cruelty will make him follow it to the vttermost.
his craft will make him soon espy and take an advantage: his cruelty will make him follow it to the uttermost.
po31 n1 vmb vvi pno31 av vvi cc vvi dt n1: po31 n1 vmb vvi pno31 vvi pn31 p-acp dt j.
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Great is their follie who first yeeld a little, and then thinke well enough to acquit themselues: they much deceiue themselues:
Great is their folly who First yield a little, and then think well enough to acquit themselves: they much deceive themselves:
j vbz po32 n1 r-crq ord vvi dt j, cc av vvb av av-d pc-acp vvi px32: pns32 d vvi px32:
(37) treatise (DIV2)
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for after they haue once yeelded, they haue neither will nor power to stand, as they had before.
for After they have once yielded, they have neither will nor power to stand, as they had before.
c-acp c-acp pns32 vhb a-acp vvn, pns32 vhb dx n1 ccx n1 pc-acp vvi, c-acp pns32 vhd a-acp.
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For as Satan is subtill, so is sinne deceitfull:
For as Satan is subtle, so is sin deceitful:
p-acp c-acp np1 vbz j, av vbz n1 j:
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who once hath tasted of it, will scarce content himselfe with a taste, but will still more and more hunger after it. Thousands are deceiued therewith,
who once hath tasted of it, will scarce content himself with a taste, but will still more and more hunger After it. Thousands Are deceived therewith,
r-crq a-acp vhz vvn pp-f pn31, vmb av-j vvi px31 p-acp dt n1, cc-acp vmb av dc cc dc n1 p-acp pn31. crd vbr vvn av,
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and by small yeeldings at first, at length cleane ouerthrowne.
and by small yieldings At First, At length clean overthrown.
cc p-acp j n2-vvg p-acp ord, p-acp n1 av-j vvn.
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An especiall point of wisdome it is duly to consider our owne folly and weakenesse together with the Diuels craft and power,
an especial point of Wisdom it is duly to Consider our own folly and weakness together with the Devils craft and power,
dt j n1 pp-f n1 pn31 vbz av-jn pc-acp vvi po12 d n1 cc n1 av p-acp dt ng1 n1 cc n1,
(37) treatise (DIV2)
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how in our selues (without this Armour) there is no comparison betwixt vs and our enemies:
how in our selves (without this Armour) there is no comparison betwixt us and our enemies:
c-crq p-acp po12 n2 (p-acp d n1) pc-acp vbz dx n1 p-acp pno12 cc po12 n2:
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yea, also to consider the nature of sinne, and our pronenesse thereunto;
yea, also to Consider the nature of sin, and our proneness thereunto;
uh, av pc-acp vvi dt n1 pp-f n1, cc po12 n1 av;
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that so we may resolutely set our selues against all temptations, not yeelding any whit at all to any.
that so we may resolutely Set our selves against all temptations, not yielding any whit At all to any.
cst av pns12 vmb av-j vvi po12 n2 p-acp d n2, xx vvg d n1 p-acp d p-acp d.
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Who almost findeth not by wofull experience that a little yeelding hath caused a great ouerthrow? §. 8. Of the euill day.
Who almost finds not by woeful experience that a little yielding hath caused a great overthrow? §. 8. Of the evil day.
r-crq av vvz xx p-acp j n1 cst dt j j-vvg vhz vvn dt j n1? §. crd pp-f dt j-jn n1.
(37) treatise (DIV2)
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THe time against which the forenamed Armour is prepared is next to bee handled.
THe time against which the forenamed Armour is prepared is next to be handled.
dt n1 p-acp r-crq dt j-vvn n1 vbz vvn vbz ord pc-acp vbi vvn.
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It is here termed the euill day. By euill is meant not so much sinne as trouble:
It is Here termed the evil day. By evil is meant not so much sin as trouble:
pn31 vbz av vvn dt j-jn n1. p-acp j-jn vbz vvn xx av d vvb p-acp n1:
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and day is put for any continuance of time.
and day is put for any Continuance of time.
cc n1 vbz vvn p-acp d n1 pp-f n1.
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Some take euill day for the whole time of a mans life, yea for the continuance of this World, all which time Satan assaulteth vs, but no longer.
some take evil day for the Whole time of a men life, yea for the Continuance of this World, all which time Satan assaulteth us, but no longer.
d vvb j-jn n1 p-acp dt j-jn n1 pp-f dt ng1 n1, uh p-acp dt n1 pp-f d n1, d r-crq n1 np1 vvz pno12, cc-acp av-dx av-jc.
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This I take to be too large an extent of this phrase, for in the originall there is to each word adioined an article, that day, that euill day, which implieth some set and distinct time;
This I take to be too large an extent of this phrase, for in the original there is to each word adjoined an article, that day, that evil day, which Implies Some Set and distinct time;
d pns11 vvb pc-acp vbi av j dt n1 pp-f d n1, c-acp p-acp dt n-jn pc-acp vbz p-acp d n1 vvd dt n1, cst n1, cst j-jn n1, r-crq vvz d vvn cc j n1;
(37) treatise (DIV2)
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wherefore other restraine it to the day of a mans death: but that I take to be too strict a restraint:
Wherefore other restrain it to the day of a men death: but that I take to be too strict a restraint:
c-crq j-jn vvi pn31 p-acp dt n1 pp-f dt ng1 n1: cc-acp cst pns11 vvb pc-acp vbi av j dt n1:
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there are many other daies and times wherein vse is to be made of Armour.
there Are many other days and times wherein use is to be made of Armour.
a-acp vbr d j-jn n2 cc n2 c-crq n1 vbz pc-acp vbi vvn pp-f n1.
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Wherefore in the meane betwixt both, I expound the euill day to bee that time wherein Satan shall any way set vpon vs and assault vs,
Wherefore in the mean betwixt both, I expound the evil day to be that time wherein Satan shall any Way Set upon us and assault us,
c-crq p-acp dt j p-acp d, pns11 vvb dt j-jn n1 pc-acp vbi d n1 c-crq np1 vmb d n1 vvn p-acp pno12 cc vvi pno12,
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whether by outward afflictions, or otherwise. All his temptations tend to euil; and therefore the time wherein he assaulteth vs may well be termed an euill day.
whither by outward afflictions, or otherwise. All his temptations tend to evil; and Therefore the time wherein he assaulteth us may well be termed an evil day.
cs p-acp j n2, cc av. av-d po31 n2 vvb p-acp j-jn; cc av dt n1 c-crq pns31 vvz pno12 vmb av vbi vvn dt j-jn n1.
(37) treatise (DIV2)
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Quest. When commeth that day?Quest. When comes that day?
n1. c-crq vvz d n1?
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Answer. It is no more knowne before hand then the day of death, or the day of iudgement.Answer. It is no more known before hand then the day of death, or the day of judgement.
n1. pn31 vbz av-dx av-dc vvn p-acp n1 av dt n1 pp-f n1, cc dt n1 pp-f n1.
(37) treatise (DIV2)
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Whensoeuer the Lord letteth loose the raines to Satan, then is that euill day.
Whensoever the Lord lets lose the reins to Satan, then is that evil day.
c-crq dt n1 vvz av-j dt n2 p-acp np1, av vbz d j-jn n1.
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That time wherein the Diuell depriued Iob of all he had, smote his body with sore boiles, vexed him by his wife and friends, were euill daies to Iob. §. 9. Of Satans being loose.
That time wherein the devil deprived Job of all he had, smote his body with soar boils, vexed him by his wife and Friends, were evil days to Job §. 9. Of Satan being lose.
cst n1 c-crq dt n1 vvn np1 pp-f d pns31 vhd, vvd po31 n1 p-acp j n2, vvd pno31 p-acp po31 n1 cc n2, vbdr j-jn n2 p-acp zz §. crd pp-f npg1 vbg j.
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IN that the Apostle telleth vs of an euil day, hee implieth
IN that the Apostle Telleth us of an evil day, he Implies
p-acp d dt n1 vvz pno12 pp-f dt j-jn n1, pns31 vvz
(37) treatise (DIV2)
401
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There hee times appointed wherein the Diuell shall bee let loose, and haue liberty to assault vs. This the Apostle expresly foretold, saying, There shall come perillous times. There he times appointed wherein the devil shall be let lose, and have liberty to assault us This the Apostle expressly foretold, saying, There shall come perilous times.
a-acp pns31 av vvd c-crq dt n1 vmb vbi vvn j, cc vhb n1 pc-acp vvi pno12 d dt n1 av-j vvn, vvg, a-acp vmb vvi j n2.
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Marke the answere that was made to the soules vnder the Altar, That they should rest till their brethren which should be killed as they were, were fulfilled.
Mark the answer that was made to the Souls under the Altar, That they should rest till their brothers which should be killed as they were, were fulfilled.
vvb dt n1 cst vbds vvn p-acp dt n2 p-acp dt n1, cst pns32 vmd vvi p-acp po32 n2 r-crq vmd vbi vvn c-acp pns32 vbdr, vbdr vvn.
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Thereby is declared, that as they which were dead had their euill daies, so the liuing should haue their euill daies.
Thereby is declared, that as they which were dead had their evil days, so the living should have their evil days.
av vbz vvn, cst c-acp pns32 r-crq vbdr j vhb po32 j-jn n2, av dt j-vvg vmd vhi po32 j-jn n2.
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The Apostle maketh a necessity hereof, and putteth a must vnto it, saying; Wee must thorow many afflictions enter into the Kingdome of God.
The Apostle makes a necessity hereof, and putteth a must unto it, saying; we must thorough many afflictions enter into the Kingdom of God.
dt np1 vvz dt n1 av, cc vvz dt vmb p-acp pn31, vvg; pns12 vmb p-acp d n2 vvi p-acp dt n1 pp-f np1.
(37) treatise (DIV2)
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As there are common times of triall for whole Churches, so for particular persons.
As there Are Common times of trial for Whole Churches, so for particular Persons.
c-acp a-acp vbr j n2 pp-f n1 p-acp j-jn n2, av p-acp j n2.
(37) treatise (DIV2)
402
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There is small reason for any to doubt hereof, but it is a point of good wisdome for all to looke for it.
There is small reason for any to doubt hereof, but it is a point of good Wisdom for all to look for it.
pc-acp vbz j n1 p-acp d pc-acp vvi av, cc-acp pn31 vbz dt n1 pp-f j n1 p-acp d pc-acp vvi p-acp pn31.
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For who is there that hath not felt some experience hereof, and by his owne experience can verifie the truth of this point?
For who is there that hath not felt Some experience hereof, and by his own experience can verify the truth of this point?
p-acp r-crq vbz a-acp cst vhz xx vvn d n1 av, cc p-acp po31 d n1 vmb vvi dt n1 pp-f d n1?
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The Lord will haue all his tried: for so is his owne power, mercy, and wisdome the more manifested in his Saints;
The Lord will have all his tried: for so is his own power, mercy, and Wisdom the more manifested in his Saints;
dt n1 vmb vhi d po31 j-vvn: p-acp av vbz po31 d n1, n1, cc n1 dt av-dc vvn p-acp po31 n2;
(37) treatise (DIV2)
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and so are his enemies the more confounded.
and so Are his enemies the more confounded.
cc av vbr po31 n2 dt av-dc vvn.
(37) treatise (DIV2)
403
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Besides, the Lord will heereby make a difference betwixt his Church here on earth, and in Heauen.
Beside, the Lord will hereby make a difference betwixt his Church Here on earth, and in Heaven.
p-acp, dt n1 vmb av vvi dt n1 p-acp po31 n1 av p-acp n1, cc p-acp n1.
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Be not secure, as if no euill day could or would come:
Be not secure, as if not evil day could or would come:
vbb xx j, c-acp cs xx j-jn n1 vmd cc vmd vvi:
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404
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this is a most dangerous conceit, whereby the Diuell getteth great aduantage, for thus he suddenly surpriseth many: this is a most dangerous conceit, whereby the devil gets great advantage, for thus he suddenly surpriseth many:
d vbz dt av-ds j n1, c-crq dt n1 vvz j n1, c-acp av pns31 av-j vvz d:
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and yet it is the conceit of too too many;
and yet it is the conceit of too too many;
cc av pn31 vbz dt n1 pp-f av av d;
(37) treatise (DIV2)
404
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In their peace and prosperity they thinke there shall be no alteration, they shall neuer be moued:
In their peace and Prosperity they think there shall be no alteration, they shall never be moved:
p-acp po32 n1 cc n1 pns32 vvb a-acp vmb vbi dx n1, pns32 vmb av-x vbi vvn:
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not onely carelesse worldlings, but oftentimes Gods children fall into this conceit, as Dauid. Take we heede hereof,
not only careless worldlings, but oftentimes God's children fallen into this conceit, as David. Take we heed hereof,
xx av-j j n2, cc-acp av npg1 n2 vvb p-acp d n1, c-acp np1. vvb pns12 n1 av,
(37) treatise (DIV2)
404
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though for a while wee thinke all well, yet alwaies it shall not bee so: the euill day commeth sooner vpon some; later vpon others;
though for a while we think all well, yet always it shall not be so: the evil day comes sooner upon Some; later upon Others;
cs p-acp dt n1 pns12 vvb d av, av av pn31 vmb xx vbi av: dt j-jn n1 vvz av-c p-acp d; jc p-acp n2-jn;
(37) treatise (DIV2)
404
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longer it tarrieth with some, shorter with others, yet it comes vpon all:
longer it tarrieth with Some, shorter with Others, yet it comes upon all:
av-jc pn31 vvz p-acp d, jc p-acp n2-jn, av pn31 vvz p-acp d:
(37) treatise (DIV2)
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though it bee vncertaine when it commeth, and how long it tarrieth, yet most certaine it is that it will come.
though it be uncertain when it comes, and how long it tarrieth, yet most certain it is that it will come.
cs pn31 vbb j c-crq pn31 vvz, cc c-crq av-j pn31 vvz, av av-ds j pn31 vbz d pn31 vmb vvi.
(37) treatise (DIV2)
404
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§. 10. Of preparation against triall.
§. 10. Of preparation against trial.
§. crd pp-f n1 p-acp n1.
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404
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AS another vse of this, marke the next point, for in regard hereof the Apostle counselleth vs to prepare against it:
AS Another use of this, mark the next point, for in regard hereof the Apostle counselleth us to prepare against it:
p-acp j-jn n1 pp-f d, vvb dt ord n1, c-acp p-acp n1 av dt n1 vvz pno12 pc-acp vvi p-acp pn31:
(37) treatise (DIV2)
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yea, he maketh mention of the euill day, as of a motiue to make vs watchfull and carefull to arme our selues against it.
yea, he makes mention of the evil day, as of a motive to make us watchful and careful to arm our selves against it.
uh, pns31 vvz n1 pp-f dt j-jn n1, c-acp pp-f dt n1 pc-acp vvi pno12 j cc j pc-acp vvi po12 n2 p-acp pn31.
(37) treatise (DIV2)
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Now then in that he biddeth vs take armour, that wee may stand in the euill day, his counsell is, that
Now then in that he bids us take armour, that we may stand in the evil day, his counsel is, that
av av p-acp cst pns31 vvz pno12 vvi n1, cst pns12 vmb vvi p-acp dt j-jn n1, po31 n1 vbz, cst
(37) treatise (DIV2)
405
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Preparation must be made before hand, against the time of triall. Preparation must be made before hand, against the time of trial.
n1 vmb vbi vvn p-acp n1, p-acp dt n1 pp-f n1.
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406
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The care which Iob had for his children before hand, must wee haue for our selues. The care which Job had for his children before hand, must we have for our selves.
dt n1 r-crq np1 vhd p-acp po31 n2 p-acp n1, vmb pns12 vhi p-acp po12 n2.
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It should seeme that hee himselfe looked for the euill daies that came vpon him: for hee saith;
It should seem that he himself looked for the evil days that Come upon him: for he Says;
pn31 vmd vvi cst pns31 px31 vvd p-acp dt j-jn n2 cst vvd p-acp pno31: c-acp pns31 vvz;
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The thing which I greatly feared is come vpon me, &c. And this was it which made him so well endure so sore assaults. The thing which I greatly feared is come upon me, etc. And this was it which made him so well endure so soar assaults.
dt n1 r-crq pns11 av-j vvn vbz vvn p-acp pno11, av cc d vbds pn31 r-crq vvd pno31 av av vvi av av-j vvz.
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Very carefull was Christ in preparing the Disciples against his departure, because he knew there were euill daies comming vpon them.
Very careful was christ in preparing the Disciples against his departure, Because he knew there were evil days coming upon them.
j j vbds np1 p-acp vvg dt n2 p-acp po31 n1, c-acp pns31 vvd a-acp vbdr j-jn n2 vvg p-acp pno32.
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The last petition of the Lords prayer tendeth to this purpose.
The last petition of the lords prayer tendeth to this purpose.
dt ord n1 pp-f dt n2 n1 vvz p-acp d n1.
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If preparation be not before hand made, we may suddenly bee surprised and ouercome, like the people of Lat•h. But if wee be well prepared, we may well be the more secure.
If preparation be not before hand made, we may suddenly be surprised and overcome, like the people of Lat•h. But if we be well prepared, we may well be the more secure.
cs n1 vbb xx p-acp n1 vvd, pns12 vmb av-j vbi vvn cc vvn, av-j dt n1 pp-f av. cc-acp cs pns12 vbb av vvn, pns12 vmb av vbi dt av-dc j.
(37) treatise (DIV2)
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What is like to bee the issue of them who put the euill day farre away from them, and neuer thinke of resisting the euill one till hee set vpon them? Many thus plunge themselues into much misery.
What is like to be the issue of them who put the evil day Far away from them, and never think of resisting the evil one till he Set upon them? Many thus plunge themselves into much misery.
q-crq vbz av-j pc-acp vbi dt n1 pp-f pno32 r-crq vvd dt j-jn n1 av-j av p-acp pno32, cc av-x vvb pp-f vvg dt j-jn crd p-acp pns31 vvd p-acp pno32? av-d av vvi px32 p-acp d n1.
(37) treatise (DIV2)
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The children of this world are in this respect wiser then many Christians:
The children of this world Are in this respect Wiser then many Christians:
dt n2 pp-f d n1 vbr p-acp d n1 jc cs d np1:
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for they vse in time of peace to haue their trainings, musterings, tiltings, and many other martiall exercises, that thus they may bee beforehand prepared for warre.
for they use in time of peace to have their trainings, musterings, tiltings, and many other martial exercises, that thus they may be beforehand prepared for war.
c-acp pns32 vvb p-acp n1 pp-f n1 pc-acp vhi po32 n2-vvg, n2-vvg, n2-vvg, cc d j-jn j n2, cst av pns32 vmb vbi av vvn p-acp n1.
(37) treatise (DIV2)
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Let vs in the time of our greatest tranquillity meditate of the euill to come:
Let us in the time of our greatest tranquillity meditate of the evil to come:
vvb pno12 p-acp dt n1 pp-f po12 js n1 vvi pp-f dt j-jn pc-acp vvi:
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and for our helpe herein, obserue what euill falleth vpon others, and consider the like or worse might haue fallen, and for our help herein, observe what evil falls upon Others, and Consider the like or Worse might have fallen,
cc p-acp po12 n1 av, vvb r-crq n-jn vvz p-acp n2-jn, cc vvb dt j cc av-jc vmd vhi vvn,
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or may afterwards fall vpon vs:
or may afterwards fallen upon us:
cc vmb av vvi p-acp pno12:
(37) treatise (DIV2)
409
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and therefore thorowly examine our selues, and search what faith, what hope, what righteousnesse, what sincerity, what other good and needfull graces we haue in vs, that wee be not to seeke of our Armour when the Diuell commeth to assault vs. Hitherto of the first branch, concerning the End of arming our selues.
and Therefore thoroughly examine our selves, and search what faith, what hope, what righteousness, what sincerity, what other good and needful graces we have in us, that we be not to seek of our Armour when the devil comes to assault us Hitherto of the First branch, Concerning the End of arming our selves.
cc av av-j vvi po12 n2, cc vvb r-crq n1, r-crq n1, r-crq n1, r-crq n1, r-crq j-jn j cc j n2 pns12 vhb p-acp pno12, cst pns12 vbb xx pc-acp vvi pp-f po12 n1 c-crq dt n1 vvz pc-acp vvi pno12 av pp-f dt ord n1, vvg dt vvb pp-f vvg po12 n2.
(37) treatise (DIV2)
409
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§. 11. Of the multitude of trials.
§. 11. Of the multitude of trials.
§. crd pp-f dt n1 pp-f n2.
(37) treatise (DIV2)
410
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THe second followeth, wherein the circumstance of Time is first laid downe, and first to be handled:
THe second follows, wherein the circumstance of Time is First laid down, and First to be handled:
dt ord vvz, c-crq dt n1 pp-f n1 vbz ord vvd a-acp, cc ord pc-acp vbi vvn:
(37) treatise (DIV2)
411
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It is in these words, hauing done all things; that is, hauing well passed ouer all those brunts, whereunto yee shall bee brought, and well acquitted your selues.
It is in these words, having done all things; that is, having well passed over all those brunts, whereunto ye shall be brought, and well acquitted your selves.
pn31 vbz p-acp d n2, vhg vdn d n2; cst vbz, vhg av vvn p-acp d d n2, c-crq pn22 vmb vbi vvn, cc av vvn po22 n2.
(37) treatise (DIV2)
411
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Here first the Apostle implieth, that
Here First the Apostle Implies, that
av ord dt n1 vvz, cst
(37) treatise (DIV2)
412
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Many trials are to bee vndergone, many assaults to bee withstood, before we can looke to be free and safe. Many trials Are to be undergone, many assaults to be withstood, before we can look to be free and safe.
d n2 vbr pc-acp vbi vvn, d n2 pc-acp vbi vvn, c-acp pns12 vmb vvi pc-acp vbi j cc j.
(37) treatise (DIV2)
413
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Thorow many afflictions we must enter into the Kingdome of God. Many are the troubles of the righteous. Thorough many afflictions we must enter into the Kingdom of God. Many Are the Troubles of the righteous.
p-acp d n2 pns12 vmb vvi p-acp dt n1 pp-f np1. d vbr dt n2 pp-f dt j.
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413
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1525
This was presented vnto vs in Christ our head, and in all his faithfull members in all ages, in Patriarchs, Prophets, Apostles, &c. The ancient Iewes were an especiall type hereof.
This was presented unto us in christ our head, and in all his faithful members in all ages, in Patriarchs, prophets, Apostles, etc. The ancient Iewes were an especial type hereof.
d vbds vvn p-acp pno12 p-acp np1 po12 n1, cc p-acp d po31 j n2 p-acp d n2, p-acp n2, n2, n2, av dt j np2 vbdr dt j n1 av.
(37) treatise (DIV2)
413
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1526
Canaan, a place of rest and quiet was promised vnto them; but before they entered into it, they went into Aegypt, and were there bondmen;Canaan, a place of rest and quiet was promised unto them; but before they entered into it, they went into Egypt, and were there bondmen;
np1, dt n1 pp-f n1 cc j-jn vbds vvn p-acp pno32; cc-acp c-acp pns32 vvd p-acp pn31, pns32 vvd p-acp np1, cc vbdr a-acp n2;
(37) treatise (DIV2)
414
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1527
from thence they came into the Wildernesse, where they were brought to many straites and difficulties;
from thence they Come into the Wilderness, where they were brought to many straits and difficulties;
p-acp av pns32 vvd p-acp dt n1, c-crq pns32 vbdr vvn p-acp d n2 cc n2;
(37) treatise (DIV2)
414
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1528
and lastly, many sore battels fought, before they could haue rest in Canaan.
and lastly, many soar battles fought, before they could have rest in Canaan.
cc ord, d j n2 vvd, c-acp pns32 vmd vhi n1 p-acp np1.
(37) treatise (DIV2)
414
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1529
This partly ariseth from Gods good and wise ordering matters to his owne glory, and his childres good:
This partly arises from God's good and wise ordering matters to his own glory, and his childrens good:
np1 av vvz p-acp npg1 j cc j n-vvg n2 p-acp po31 d n1, cc po31 ng2 j:
(37) treatise (DIV2)
415
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1530
and partly from Satans insatiable cruelty, who neuer thinkes he hath assaulted enough, so long as a Christian souldier standeth:
and partly from Satan insatiable cruelty, who never thinks he hath assaulted enough, so long as a Christian soldier Stands:
cc av p-acp npg1 j n1, r-crq av-x vvz pns31 vhz vvn av-d, av av-j c-acp dt njp n1 vvz:
(37) treatise (DIV2)
415
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1531
It was a sore blow he gaue Iob when he depriued him of all his goods, and children;
It was a soar blow he gave Job when he deprived him of all his goods, and children;
pn31 vbds dt j n1 pns31 vvd np1 c-crq pns31 vvd pno31 pp-f d po31 n2-j, cc n2;
(37) treatise (DIV2)
415
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1532
a blow that might haue strucken another cleane downe, yea, starke dead: but because he stood stoutly, hee lent him another blow, which was much sorer;
a blow that might have strucken Another clean down, yea, stark dead: but Because he stood stoutly, he lent him Another blow, which was much Sorer;
dt n1 cst vmd vhi vvn j-jn av a-acp, uh, av-j j: cc-acp c-acp pns31 vvd av-j, pns31 vvd pno31 j-jn n1, r-crq vbds av-d jc;
(37) treatise (DIV2)
415
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1533
yea, still hee laid on with all his might, till God would suffer him to strike no longer.
yea, still he laid on with all his might, till God would suffer him to strike no longer.
uh, av pns31 vvd a-acp p-acp d po31 n1, c-acp np1 vmd vvi pno31 pc-acp vvi av-dx av-jc.
(37) treatise (DIV2)
415
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1534
The like vnsatiablenesse is manifested in his instruments: Instance Sauls pursuing of Dauid, and the Pharises persecuting of Christ: they were neuer satisfied.
The like unsatiableness is manifested in his Instruments: Instance Saul's pursuing of David, and the Pharisees persecuting of christ: they were never satisfied.
dt j n1 vbz vvn p-acp po31 n2: n1 np1 vvg pp-f np1, cc dt np2 vvg pp-f np1: pns32 vbdr av-x vvn.
(37) treatise (DIV2)
415
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1535
Thinke not the Christian combate ended when some few battels are fought, and that thou art now out of all danger,
Think not the Christian combat ended when Some few battles Are fought, and that thou art now out of all danger,
vvb xx dt njp n1 vvn c-crq d d n2 vbr vvn, cc cst pns21 vb2r av av pp-f d n1,
(37) treatise (DIV2)
416
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1536
because thorow Gods mercy and power thou hast hitherto beene deliuered; rather expect and prepare for more.
Because thorough God's mercy and power thou hast hitherto been Delivered; rather expect and prepare for more.
c-acp p-acp npg1 n1 cc n1 pns21 vh2 av vbn vvn; av-c vvb cc vvi p-acp dc.
(37) treatise (DIV2)
416
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1537
No doubt but Peter thought himselfe safe enough, when one maide which would haue betraied him was gone away:
No doubt but Peter Thought himself safe enough, when one maid which would have betrayed him was gone away:
dx n1 p-acp np1 vvd px31 j av-d, c-crq crd n1 r-crq vmd vhi vvn pno31 vbds vvn av:
(37) treatise (DIV2)
416
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1538
but wee reade that a second came to him, yea others also. Wherefore so long as Satan hath liberty, (which will be so long as wee,
but we read that a second Come to him, yea Others also. Wherefore so long as Satan hath liberty, (which will be so long as we,
cc-acp pns12 vvb cst dt ord vvd p-acp pno31, uh ng2-jn av. c-crq av av-j c-acp np1 vhz n1, (r-crq vmb vbi av av-j c-acp pns12,
(37) treatise (DIV2)
416
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1539
or any other man liueth in this World) let vs be watchfull, and still prepared for many assaults one after another.
or any other man lives in this World) let us be watchful, and still prepared for many assaults one After Another.
cc d j-jn n1 vvz p-acp d n1) vvb pno12 vbi j, cc av vvn p-acp d n2 crd p-acp n-jn.
(37) treatise (DIV2)
416
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1540
Many stout victorious Monarchs haue beene ouerthrowne, because after a conquest they feared no fresh assault,
Many stout victorious Monarchs have been overthrown, Because After a conquest they feared no fresh assault,
av-d j j n2 vhb vbn vvn, c-acp p-acp dt n1 pns32 vvd dx j n1,
(37) treatise (DIV2)
416
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1541
and so haue beene suddenly surprised.
and so have been suddenly surprised.
cc av vhb vbn av-j vvn.
(37) treatise (DIV2)
416
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1542
It should seeme that Belshazzar was so ouertaken, because the same day that hee made his royall feast, himselfe was slaine,
It should seem that Belshazzar was so overtaken, Because the same day that he made his royal feast, himself was slain,
pn31 vmd vvi d np1 vbds av vvn, c-acp dt d n1 cst pns31 vvd po31 j n1, px31 vbds vvn,
(37) treatise (DIV2)
416
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1543
and his kingdome taken by Darius. Many thinke, that by reason of those many assaults which the Diuell maketh against them,
and his Kingdom taken by Darius. Many think, that by reason of those many assaults which the devil makes against them,
cc po31 n1 vvn p-acp np1. d vvb, cst p-acp n1 pp-f d d n2 r-crq dt n1 vvz p-acp pno32,
(37) treatise (DIV2)
416
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1544
and the many tryals whereunto they are brought, God hath vtterly forsaken them, and giuen them ouer to the power of their enemies;
and the many trials whereunto they Are brought, God hath utterly forsaken them, and given them over to the power of their enemies;
cc dt d n2 c-crq pns32 vbr vvn, np1 vhz av-j vvn pno32, cc vvn pno32 a-acp p-acp dt n1 pp-f po32 n2;
(37) treatise (DIV2)
417
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1545
this then may serue for their comfort, and as a prop to vphold them, that God doth thus order the estate of his children, that many things must be done and finished before we can looke for rest. §. 12. Of holding out.
this then may serve for their Comfort, and as a prop to uphold them, that God does thus order the estate of his children, that many things must be done and finished before we can look for rest. §. 12. Of holding out.
d av vmb vvi p-acp po32 n1, cc p-acp dt n1 pc-acp vvi pno32, cst np1 vdz av vvi dt n1 pp-f po31 n2, cst d n2 vmb vbi vdn cc vvn c-acp pns12 vmb vvi p-acp n1. §. crd pp-f vvg av.
(37) treatise (DIV2)
417
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1546
THe word which the Apostle vseth to set downe the time of conquest, is a word of perfection,
THe word which the Apostle uses to Set down the time of conquest, is a word of perfection,
dt n1 r-crq dt n1 vvz pc-acp vvi a-acp dt n1 pp-f n1, vbz dt n1 pp-f n1,
(37) treatise (DIV2)
418
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1547
and implieth a full and finall ending of a matter: to it hee addeth a very generall particle all: whereby he teacheth vs that,
and Implies a full and final ending of a matter: to it he adds a very general particle all: whereby he Teaches us that,
cc vvz dt j cc j n-vvg pp-f dt n1: p-acp pn31 pns31 vvz dt j j n1 d: c-crq pns31 vvz pno12 d,
(37) treatise (DIV2)
418
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1548
It is not sufficient well to begin the fight, and make a good onset, nor yet to hold out the brunt of some assaults, It is not sufficient well to begin the fight, and make a good onset, nor yet to hold out the brunt of Some assaults,
pn31 vbz xx j av pc-acp vvi dt n1, cc vvi dt j n1, ccx av pc-acp vvi av dt n1 pp-f d n2,
(37) treatise (DIV2)
419
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1549
but all how many soeuer, and of what kind soeuer must be held out, all must be finished before we can looke for victory.but all how many soever, and of what kind soever must be held out, all must be finished before we can look for victory.
cc-acp d c-crq d av, cc pp-f r-crq n1 av vmb vbi vvn av, d vmb vbi vvn c-acp pns12 vmb vvi p-acp n1.
(37) treatise (DIV2)
419
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1550
Hee that saith all, excepteth not any at all. This perfect finishing of all, is it whereunto the Apostle so earnestly exhorteth the Hebrewes,
He that Says all, excepteth not any At all. This perfect finishing of all, is it whereunto the Apostle so earnestly exhorteth the Hebrews,
pns31 cst vvz av-d, vvz xx d p-acp d. d j vvg pp-f d, vbz pn31 c-crq dt n1 av av-j vvz dt njpg2,
(37) treatise (DIV2)
419
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1551
and plainely telleth them, that yet longer they were to endure, because they had not resisted vnto blood, and therefore not finished all.
and plainly Telleth them, that yet longer they were to endure, Because they had not resisted unto blood, and Therefore not finished all.
cc av-j vvz pno32, cst av av-jc pns32 vbdr pc-acp vvi, c-acp pns32 vhd xx vvn p-acp n1, cc av xx vvn d.
(37) treatise (DIV2)
419
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1552
In this respect saith Saint Iames, Let patience haue her perfect worke.
In this respect Says Saint James, Let patience have her perfect work.
p-acp d n1 vvz n1 np1, vvb n1 vhi po31 j n1.
(37) treatise (DIV2)
419
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1553
This was Christs care, to finish all: therefore when hee was going to his tryumph, he said, I haue finished the work, &c. and againe, It is finished. So the Apostle ( who would haue vs follow him,
This was Christ care, to finish all: Therefore when he was going to his triumph, he said, I have finished the work, etc. and again, It is finished. So the Apostle (who would have us follow him,
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(37) treatise (DIV2)
419
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as he followed Christ) I haue fought a good fight, and haue finished my course.
as he followed christ) I have fought a good fight, and have finished my course.
c-acp pns31 vvd np1) pns11 vhb vvn dt j n1, cc vhb vvn po11 n1.
(37) treatise (DIV2)
419
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1555
The promises of reward are restrained to this condition, He that endureth to the end shall be saued.
The promises of reward Are restrained to this condition, He that Endureth to the end shall be saved.
dt n2 pp-f n1 vbr vvn p-acp d n1, pns31 cst vvz p-acp dt n1 vmb vbi vvn.
(37) treatise (DIV2)
420
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1556
Bethou faithfull vnto the death ▪ and I will giue thee the crowne of life. To all those seuen Churches of Asia, to which Christ wrote, he promised a reward, Bethou faithful unto the death ▪ and I will give thee the crown of life. To all those seuen Churches of Asia, to which christ wrote, he promised a reward,
np1 j p-acp dt n1 ▪ cc pns11 vmb vvi pno21 dt n1 pp-f n1. p-acp d d crd n2 pp-f np1, p-acp r-crq np1 vvd, pns31 vvd dt n1,
(37) treatise (DIV2)
420
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1557
but with a prouiso of ouercomming He that preuaileth in some conflicts, and is at length ouerthrowne, cannot properly be said to ouercome:
but with a proviso of overcoming He that prevaileth in Some conflicts, and is At length overthrown, cannot properly be said to overcome:
cc-acp p-acp dt n1 pp-f vvg pns31 cst vvz p-acp d n2, cc vbz p-acp n1 vvn, vmbx av-j vbi vvn pc-acp vvi:
(37) treatise (DIV2)
420
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1558
so that all which is done, is in vaine, if all be not done: For marke what the Lord saith;
so that all which is done, is in vain, if all be not done: For mark what the Lord Says;
av cst d r-crq vbz vdn, vbz p-acp j, cs d vbb xx vdn: c-acp n1 r-crq dt n1 vvz;
(37) treatise (DIV2)
420
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1559
If any man draw back, my soule shall haue no pleasure in him. Saul fought many of the Lords battels valiantly; If any man draw back, my soul shall have no pleasure in him. Saul fought many of the lords battles valiantly;
cs d n1 vvb av, po11 n1 vmb vhi dx n1 p-acp pno31. np1 vvd d pp-f dt n2 n2 av-j;
(37) treatise (DIV2)
420
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1560
but he withdrew himselfe, and the Lord forsooke him, so as at length hee was ouerthrowne.
but he withdrew himself, and the Lord forsook him, so as At length he was overthrown.
cc-acp pns31 vvd px31, cc dt n1 vvd pno31, av c-acp p-acp n1 pns31 vbds vvn.
(37) treatise (DIV2)
420
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1561
Was not the glory of all the former victories vtterly dasht hereby? did not the Philistims as much (if not so much the more) insult ouer him? So will the Diuell.
Was not the glory of all the former victories utterly dashed hereby? did not the philistines as much (if not so much the more) insult over him? So will the devil.
vbds xx dt n1 pp-f d dt j n2 av-j vvn av? vdd xx dt njp2 p-acp d (cs xx av av-d dt av-dc) vvb p-acp pno31? av vmb dt n1.
(37) treatise (DIV2)
420
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1562
Be carefull to adde constancy vnto courage, if thou desire the crowne of conquest;
Be careful to add constancy unto courage, if thou desire the crown of conquest;
vbb j pc-acp vvi n1 p-acp n1, cs pns21 vvb dt n1 pp-f n1;
(37) treatise (DIV2)
421
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1563
and though thou hast done many things, yet giue not ouer so long as there remaineth any thing to be done.
and though thou hast done many things, yet give not over so long as there remains any thing to be done.
cc cs pns21 vh2 vdn d n2, av vvb xx p-acp av av-j c-acp pc-acp vvz d n1 pc-acp vbi vdn.
(37) treatise (DIV2)
421
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1564
Doe not so much consider what conflicts haue beene endured, as how many are yet still to be endured.
Do not so much Consider what conflicts have been endured, as how many Are yet still to be endured.
vdb xx av av-d vvi r-crq n2 vhb vbn vvn, c-acp c-crq d vbr av j pc-acp vbi vvn.
(37) treatise (DIV2)
421
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Regard what is to come, rather then what is past. This was Saint Pauls mind. Many in all ages, who haue done many things, haue lost the crowne of glory,
Regard what is to come, rather then what is passed. This was Saint Paul's mind. Many in all ages, who have done many things, have lost the crown of glory,
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(37) treatise (DIV2)
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1566
because they haue not done all. I would the times and ages wherein we liue, did not affoord so many examples of back-sliding, as they doe.
Because they have not done all. I would the times and ages wherein we live, did not afford so many Examples of backsliding, as they do.
c-acp pns32 vhb xx vdn d. pns11 vmd dt n2 cc n2 c-crq pns12 vvb, vdd xx vvi av d n2 pp-f j, c-acp pns32 vdb.
(37) treatise (DIV2)
421
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1567
Many haue fallen, more are like to fall: the times are euill, men are weake, all of vs prone to faint.
Many have fallen, more Are like to fallen: the times Are evil, men Are weak, all of us prove to faint.
av-d vhb vvn, av-dc vbr j pc-acp vvi: dt n2 vbr j-jn, n2 vbr j, d pp-f pno12 vvi pc-acp vvi.
(37) treatise (DIV2)
421
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1568
§. 13. Of the issue of constancy.
§. 13. Of the issue of constancy.
§. crd pp-f dt n1 pp-f n1.
(37) treatise (DIV2)
421
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1569
YEt for our encouragement, note the last word of this verse, to stand, wherein the second branch of the end here propounded, is laid downe.
YEt for our encouragement, note the last word of this verse, to stand, wherein the second branch of the end Here propounded, is laid down.
av p-acp po12 n1, vvb dt ord n1 pp-f d n1, pc-acp vvi, c-crq dt ord n1 pp-f dt n1 av vvn, vbz vvn a-acp.
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1570
To stand, in this place is a note of victory:
To stand, in this place is a note of victory:
p-acp n1, p-acp d n1 vbz dt n1 pp-f n1:
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422
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1571
it implieth that Satan notwithstanding all his power, malice, subtilty, fury, sedulity, with the like, cannot ouerthrow them that are well armed;
it Implies that Satan notwithstanding all his power, malice, subtlety, fury, sedulity, with the like, cannot overthrow them that Are well armed;
pn31 vvz cst np1 p-acp d po31 n1, n1, n1, n1, n1, p-acp dt j, vmbx vvi pno32 cst vbr av vvn;
(37) treatise (DIV2)
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1572
but as Conquerers, when all the conflicts are ended, they shall stand safe & sure, euen the last in the field.
but as Conquerors, when all the conflicts Are ended, they shall stand safe & sure, even the last in the field.
cc-acp c-acp n2, c-crq d dt n2 vbr vvn, pns32 vmb vvi j cc j, av-j dt ord p-acp dt n1.
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1573
It is here added as the issue of the former point, as if he should haue said;
It is Here added as the issue of the former point, as if he should have said;
pn31 vbz av vvn p-acp dt n1 pp-f dt j n1, c-acp cs pns31 vmd vhi vvn;
(37) treatise (DIV2)
422
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1574
If manfully ye withstand your enemies, at length ye shall stand as conquerers ouer them. If manfully you withstand your enemies, At length you shall stand as conquerors over them.
cs av-j pn22 vvi po22 n2, p-acp n1 pn22 vmb vvi p-acp n2 p-acp pno32.
(37) treatise (DIV2)
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1575
The point here to be noted is this, that Courage and constancy bringeth assured conquest and victorie. The point Here to be noted is this, that Courage and constancy brings assured conquest and victory.
dt n1 av pc-acp vbi vvn vbz d, cst n1 cc n1 vvz j-vvn n1 cc n1.
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422
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1576
The promises before mentioned intimate as much.
The promises before mentioned intimate as much.
dt vvz a-acp vvd vvi a-acp av-d.
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422
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1577
That which Saint Iames laieth downe as the issue of resisting the Diuell, is in effect the very same which is here laid downe. There it is said;
That which Saint James Layeth down as the issue of resisting the devil, is in Effect the very same which is Here laid down. There it is said;
cst r-crq n1 np1 vvz a-acp p-acp dt n1 pp-f vvg dt n1, vbz p-acp n1 dt av d r-crq vbz av vvn a-acp. a-acp pn31 vbz vvn;
(37) treatise (DIV2)
422
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1578
the Diuel will flie; here, we shall be able to stand: The Diuels flight & our standing do both imply a conquest.the devil will fly; Here, we shall be able to stand: The Devils flight & our standing do both imply a conquest.
dt n1 vmb vvi; av, pns12 vmb vbi j pc-acp vvi: dt ng1 n1 cc po12 n-vvg vdb av-d vvi dt n1.
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1579
This was the end which we know the Lord made at the end of Iohs patience.
This was the end which we know the Lord made At the end of Joshua patience.
d vbds dt n1 r-crq pns12 vvb dt n1 vvd p-acp dt n1 pp-f np1 n1.
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1580
Hence it is that the Apostle counteth the man blessed that endureth tentation. Gods honour is otherwise impeached, if they which finish all be not crowned as cōquerers:
Hence it is that the Apostle counteth the man blessed that Endureth tentation. God's honour is otherwise impeached, if they which finish all be not crowned as conquerors:
av pn31 vbz d dt n1 vvz dt n1 vvn cst vvz n1. npg1 n1 vbz av vvn, cs pns32 r-crq vvb d vbb xx vvn p-acp n2:
(37) treatise (DIV2)
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1581
of all men Christs souldiers are otherwise the most miserable. of all men Christ Soldiers Are otherwise the most miserable.
pp-f d n2 npg1 n2 vbr av dt av-ds j.
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423
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1582
Where then is the priuiledge of enduring? wherein lieth the difference betwixt those which fight vnder Christs banner,
Where then is the privilege of enduring? wherein lies the difference betwixt those which fight under Christ banner,
c-crq av vbz dt n1 pp-f vvg? q-crq vvz dt n1 p-acp d r-crq vvb p-acp npg1 n1,
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1583
and others, if not in preuailing? For the time Christs souldiers are cōmonly much more sorely assaulted.
and Others, if not in prevailing? For the time Christ Soldiers Are commonly much more sorely assaulted.
cc n2-jn, cs xx p-acp j-vvg? p-acp dt n1 npg1 n2 vbr av-j d dc av-j vvn.
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1584
But herein consisteth the difference, that they are neuer forsaken, that the Lord wil giue a good issue;
But herein Consisteth the difference, that they Are never forsaken, that the Lord will give a good issue;
p-acp av vvz dt n1, cst pns32 vbr av-x vvn, cst dt n1 vmb vvi dt j n1;
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1585
that thogh they are broght vnto temptation, yet they are neuer cast into it: For the rodde of the wicked shall not rest on the lot of the righteous.
that though they Are brought unto temptation, yet they Are never cast into it: For the rod of the wicked shall not rest on the lot of the righteous.
cst cs pns32 vbr vvn p-acp n1, av pns32 vbr av-x vvn p-acp pn31: p-acp dt n1 pp-f dt j vmb xx vvi p-acp dt n1 pp-f dt j.
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1586
In all conflicts haue an eye to this end;
In all conflicts have an eye to this end;
p-acp d n2 vhb dt n1 p-acp d n1;
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1587
though your enemies be many and fierce, yet feare not, ye shall stand when they shall flie. Patiently waite, and faint not. though your enemies be many and fierce, yet Fear not, you shall stand when they shall fly. Patiently wait, and faint not.
cs po22 n2 vbb d cc j, av vvb xx, pn22 vmb vvi c-crq pns32 vmb vvi. av-j n1, cc vvb xx.
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Hee that beleeueth shall not make haste: for God who alone can end the fight, standeth by: He that Believeth shall not make haste: for God who alone can end the fight, Stands by:
pns31 cst vvz vmb xx vvi n1: p-acp np1 r-crq av-j vmb vvi dt n1, vvz p-acp:
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he ordereth all the assaults, for number, measure, kinde, continuance, and euery other circumstance; and knoweth when and how to determine all.
he Ordereth all the assaults, for number, measure, kind, Continuance, and every other circumstance; and Knoweth when and how to determine all.
pns31 vvz d dt n2, p-acp n1, n1, n1, n1, cc d j-jn n1; cc vvz c-crq cc c-crq pc-acp vvi d.
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Therefore couragiously withstand your enemies, that ye may victoriously stand. For to giue no place to the diuell is to ouercome the diuell.
Therefore courageously withstand your enemies, that you may victoriously stand. For to give no place to the Devil is to overcome the Devil.
av av-j vvi po22 n2, cst pn22 vmb av-j vvi. p-acp pc-acp vvi dx n1 p-acp dt n1 vbz pc-acp vvi dt n1.
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THE SECOND TREATISE Of the particular peeces of Armour. THE FIRST PART. The duty of such as haue those peeces.
THE SECOND TREATISE Of the particular Pieces of Armour. THE FIRST PART. The duty of such as have those Pieces.
dt ord n1 pp-f dt j n2 pp-f n1. dt ord n1. dt n1 pp-f d c-acp vhb d n2.
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Ephes. 6. 14. Stand therefore hauing your loynes girt, &c. §. 1. Of the Coherence.
Ephesians 6. 14. Stand Therefore having your loins girded, etc. §. 1. Of the Coherence.
np1 crd crd n1 av vhg po22 n2 vvn, av §. crd pp-f dt n1.
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VNto the forenamed generall direction the Apostle addeth a particular exemplification of the same, distinctly setting downe certaine speciall graces, whereby as with peeces of Armour we may stand fast.
Unto the forenamed general direction the Apostle adds a particular exemplification of the same, distinctly setting down certain special graces, whereby as with Pieces of Armour we may stand fast.
p-acp dt j-vvn n1 n1 dt n1 vvz dt j n1 pp-f dt d, av-j vvg a-acp j j n2, c-crq c-acp p-acp n2 pp-f n1 pns12 vmb vvi av-j.
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This exexemplification is set forth in forme of an exhortation, wherein note, 1. The duty whereunto he exhorteth.
This exexemplification is Set forth in Form of an exhortation, wherein note, 1. The duty whereunto he exhorteth.
d n1 vbz vvn av p-acp n1 pp-f dt n1, c-crq n1, crd dt n1 c-crq pns31 vvz.
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2. The meanes and manner how it is to be performed.
2. The means and manner how it is to be performed.
crd dt n2 cc n1 c-crq pn31 vbz pc-acp vbi vvn.
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The duty is in this word stand. Though this word be the same with that which immediatly before is set down,
The duty is in this word stand. Though this word be the same with that which immediately before is Set down,
dt n1 vbz p-acp d n1 vvb. cs d n1 vbb dt d p-acp d r-crq av-j a-acp vbz vvn a-acp,
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yet is it not of the same mood, nor of the same tence. That was a standing after the battell is ended, and so a word of conquest:
yet is it not of the same mood, nor of the same tense. That was a standing After the battle is ended, and so a word of conquest:
av vbz pn31 xx pp-f dt d n1, ccx pp-f dt d n1. cst vbds dt vvg p-acp dt n1 vbz vvn, cc av dt n1 pp-f n1:
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this is a standing in the battaile, and so a word of conflict: this is of the imperatiue mood, and implyet• a duty;
this is a standing in the battle, and so a word of conflict: this is of the imperative mood, and implyet• a duty;
d vbz dt vvg p-acp dt n1, cc av dt n1 pp-f n1: d vbz pp-f dt j n1, cc n1 dt n1;
(38) treatise (DIV2)
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and not one duty onely, but many duties: for it is a metaphoricall word taken from souldiers:
and not one duty only, but many duties: for it is a metaphorical word taken from Soldiers:
cc xx crd n1 av-j, cc-acp d n2: c-acp pn31 vbz dt j n1 vvn p-acp n2:
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and according to the diuers acceptation of the metaphor, it implieth diuers duties. §. 2. Of a Souldiers standing. 1. A Souldier-like courage:
and according to the diverse acceptation of the metaphor, it Implies diverse duties. §. 2. Of a Soldiers standing. 1. A Soldierlike courage:
cc vvg p-acp dt j n1 pp-f dt n1, pn31 vvz j n2. §. crd pp-f dt n2 vvg. crd dt j n1:
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for as white-liuered, fresh-water, faint-hearted souldiers are ready vpon euery brunt to yeeld and run away:
for as white-livered, freshwater, fainthearted Soldiers Are ready upon every brunt to yield and run away:
c-acp c-acp j, n1, j n2 vbr j p-acp d n1 pc-acp vvi cc vvi av:
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so valiant couragious souldiers stand stoutly against euery brunt; and will rather stand and die, then stirre and yeeld.
so valiant courageous Soldiers stand stoutly against every brunt; and will rather stand and die, then stir and yield.
av j j n2 vvb av-j p-acp d n1; cc vmb av-c vvi cc vvi, av vvb cc vvi.
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2 A setled abiding in ones proper place, or standing in his rancke, neither stragling abroad,
2 A settled abiding in ones proper place, or standing in his rank, neither straggling abroad,
crd np1 vvn vvg p-acp pi2 j n1, cc vvg p-acp po31 n1, av-dx vvg av,
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nor going into any others place. Experienced souldiers well know what a safegard it is to haue the rancks well kept,
nor going into any Others place. Experienced Soldiers well know what a safeguard it is to have the ranks well kept,
ccx vvg p-acp d ng1-jn n1. j-vvn n2 av vvb r-crq dt n1 pn31 vbz pc-acp vhi dt n2 av vvn,
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and therefore will not step aside. 3 A watchfulnesse opposed to luskishnesse and sluggishnesse:
and Therefore will not step aside. 3 A watchfulness opposed to luskishness and sluggishness:
cc av vmb xx vvi av. crd dt n1 vvn p-acp n1 cc n1:
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an heauy headed, idle, luskish souldier, is euer ready to lie downe, like a tired Oxe or Horse;
an heavy headed, idle, luskish soldier, is ever ready to lie down, like a tired Ox or Horse;
dt j vvn, j, j n1, vbz av j pc-acp vvi a-acp, av-j dt j-vvn n1 cc n1;
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but a wise watchfull souldier standeth to receiue his enemy whensoeuer he maketh any assault. 4 Perseuerance with armour still on the backe:
but a wise watchful soldier Stands to receive his enemy whensoever he makes any assault. 4 Perseverance with armour still on the back:
cc-acp dt j j n1 vvz pc-acp vvi po31 n1 c-crq pns31 vvz d n1. crd n1 p-acp n1 av p-acp dt n1:
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faint-hearted weake souldiers being loth long to beare the burden of their armour, will oft put it on and off:
fainthearted weak Soldiers being loath long to bear the burden of their armour, will oft put it on and off:
j j n2 vbg j av-j pc-acp vvi dt n1 pp-f po32 n1, vmb av vvi pn31 a-acp cc a-acp:
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when a skirmish is past, off goes the armour, and so is laid aside till they be forced againe to put it on:
when a skirmish is past, off Goes the armour, and so is laid aside till they be forced again to put it on:
c-crq dt n1 vbz j, a-acp vvz dt n1, cc av vbz vvn av c-acp pns32 vbb vvn av pc-acp vvi pn31 a-acp:
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but old well experienced souldiers stand still with their armour, looking for a fresh assault, and for more conflicts. §. 3. Of Christian valour. 1:
but old well experienced Soldiers stand still with their armour, looking for a fresh assault, and for more conflicts. §. 3. Of Christian valour. 1:
cc-acp j av j-vvn n2 vvb av p-acp po32 n1, vvg p-acp dt j n1, cc p-acp dc n2. §. crd pp-f np1 n1. vvn:
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VVE must be of a valorous couragious mind against all our enemies, standing stoutly against them,
WE must be of a valorous courageous mind against all our enemies, standing stoutly against them,
pns12 vmb vbi pp-f dt j j n1 p-acp d po12 n2, vvg av-j p-acp pno32,
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and bidding defiance to them all, euen as Dauid stood against Goliah. How needfull this is in war against flesh and blood, appeareth by Gods earnest vrging of it to Ioshuah: But much more needfull it is in war against Spirits.
and bidding defiance to them all, even as David stood against Goliath. How needful this is in war against Flesh and blood, appears by God's earnest urging of it to Joshua: But much more needful it is in war against Spirits.
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For they, though bold enough, yet are daunted with the stout standing of Christs souldiers; but heartned with timorousnesse.
For they, though bold enough, yet Are daunted with the stout standing of Christ Soldiers; but heartened with timorousness.
c-acp pns32, cs j av-d, av vbr vvn p-acp dt j n-vvg pp-f npg1 n2; cc-acp vvd p-acp n1.
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Besides, the courage of some valourous souldiers addeth spirits to all their fellowes.
Beside, the courage of Some valorous Soldiers adds spirits to all their Fellows.
p-acp, dt n1 pp-f d j n2 vvz n2 p-acp d po32 n2.
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That we may with courage stand against our enemies, obserue these and such like grounds of encouragement.
That we may with courage stand against our enemies, observe these and such like grounds of encouragement.
cst pns12 vmb p-acp n1 vvb p-acp po12 n2, vvb d cc d j n2 pp-f n1.
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1 That the Lord is with vs, and will not faile vs. 2 That we fight in his name and power, but our enemies in their owne.
1 That the Lord is with us, and will not fail us 2 That we fight in his name and power, but our enemies in their own.
vvd cst dt n1 vbz p-acp pno12, cc vmb xx vvi pno12 crd cst pns12 vvb p-acp po31 n1 cc n1, cc-acp po12 n2 p-acp po32 d.
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3 That out battell is most iust, and we fight in a iust cause. 4 That wee fight with enemies spoiled, whose weapons are blunted, whose power is limited.
3 That out battle is most just, and we fight in a just cause. 4 That we fight with enemies spoiled, whose weapons Are blunted, whose power is limited.
crd cst av n1 vbz av-ds j, cc pns12 vvb p-acp dt j n1. crd cst pns12 vvb p-acp n2 vvn, rg-crq n2 vbr vvn, rg-crq n1 vbz vvn.
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5 That we haue promise of victory, and so are sure not to be ouercome. §. 4. Of keeping our ranke.
5 That we have promise of victory, and so Are sure not to be overcome. §. 4. Of keeping our rank.
crd cst pns12 vhb n1 pp-f n1, cc av vbr j xx pc-acp vbi vvn. §. crd pp-f vvg po12 n1.
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2. VVE must be careful to abide in the place where our Lord hath set vs. For this know, that we haue a doubling calling, one generall, as we are Christians.
2. WE must be careful to abide in the place where our Lord hath Set us For this know, that we have a doubling calling, one general, as we Are Christians.
crd pns12 vmb vbi j p-acp vvb p-acp dt n1 c-crq po12 n1 vhz vvn pno12 p-acp d vvb, cst pns12 vhb dt n-vvg n1, crd n1, c-acp pns12 vbr np1.
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The other particular, as we are distinguished in Church, Common-wealth, or Family. Accordingly these two points are to be obserued.
The other particular, as we Are distinguished in Church, Commonwealth, or Family. Accordingly these two points Are to be observed.
dt j-jn j, c-acp pns12 vbr vvn p-acp n1, n1, cc n1. av-vvg d crd n2 vbr pc-acp vbi vvn.
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1 That we remaine stedfast in the true Church where the Lords banner is displaied:
1 That we remain steadfast in the true Church where the lords banner is displayed:
vvd cst pns12 vvb j p-acp dt j n1 c-crq dt n2 n1 vbz vvn:
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that we retaine our profession, and start not from it for gaine as Demas, or persecution, as they which forsooke Paul. Stragling souldiers lose the succour of their Captaine,
that we retain our profession, and start not from it for gain as Demas, or persecution, as they which forsook Paul. Straggling Soldiers loose the succour of their Captain,
cst pns12 vvb po12 n1, cc vvb xx p-acp pn31 p-acp n1 c-acp np1, cc n1, c-acp pns32 r-crq vvd np1. j-vvg n2 vvb dt n1 pp-f po32 n1,
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and helpe of their fellow souldiers. Such straglers from Christs armies are separatists, heretikes, time-seruers, and all reuolters.
and help of their fellow Soldiers. Such stragglers from Christ armies Are separatists, Heretics, timeservers, and all revolters.
cc n1 pp-f po32 n1 n2. d n2 p-acp npg1 n2 vbr n2, n2, j, cc d n2.
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2 That wee be conscionable and diligent in the seuerall functions of our particular callings:
2 That we be conscionable and diligent in the several functions of our particular callings:
crd cst pns12 vbb j cc j p-acp dt j n2 pp-f po12 j n2:
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as in the Common-wealth, Kings, Iudges, Iustices, all Magistrates, all Subiects also, all of any Office, Trade, &c. In the Church, Ministers, other Church Officers, and people.
as in the Commonwealth, Kings, Judges, Justices, all Magistrates, all Subjects also, all of any Office, Trade, etc. In the Church, Ministers, other Church Officers, and people.
c-acp p-acp dt n1, n2, n2, n2, d n2, d n2-jn av, d pp-f d n1, n1, av p-acp dt n1, n2, j-jn n1 n2, cc n1.
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In the Family, Masters and Seruants, Husbands and Wiues, Parents and Children. For this ende are particular duties prescribed to particular functions in Gods word.
In the Family, Masters and Servants, Husbands and Wives, Parents and Children. For this end Are particular duties prescribed to particular functions in God's word.
p-acp dt n1, n2 cc n2, n2 cc n2, n2 cc n2. p-acp d n1 vbr j n2 vvn p-acp j n2 p-acp npg1 n1.
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Many weighty reasons there be to vrge this. 1 God hath appointed to euery one his distinct place.
Many weighty Reasons there be to urge this. 1 God hath appointed to every one his distinct place.
av-d j n2 pc-acp vbi pc-acp vvi d. vvn np1 vhz vvn p-acp d crd po31 j n1.
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Now it was the commendation of Christ, and of Moses, that they were faithfull to him that appointed them. Now it was the commendation of christ, and of Moses, that they were faithful to him that appointed them.
av pn31 vbds dt n1 pp-f np1, cc pp-f np1, cst pns32 vbdr j p-acp pno31 cst vvd pno32.
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2 Euery one shall bee called to account for those duties which belong to his particular calling;
2 Every one shall be called to account for those duties which belong to his particular calling;
crd d crd vmb vbi vvn pc-acp vvi p-acp d n2 r-crq vvb p-acp po31 j n-vvg;
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according to that which was said to the Steward, Giue an account of thy stewardship. Luke. 16. 2.
according to that which was said to the Steward, Give an account of thy stewardship. Luke. 16. 2.
vvg p-acp d r-crq vbds vvn p-acp dt n1, vvb dt n1 pp-f po21 n1. np1. crd crd
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3 The order wherein euery one is set, is the very beautie of the Church, and of the body of Christ:
3 The order wherein every one is Set, is the very beauty of the Church, and of the body of christ:
crd dt n1 c-crq d pi vbz vvn, vbz dt j n1 pp-f dt n1, cc pp-f dt n1 pp-f np1:
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as the seuerall places of seuerall members, are the grace of a naturall body; Yea, this order is the strength of the Church, as in an army:
as the several places of several members, Are the grace of a natural body; Yea, this order is the strength of the Church, as in an army:
c-acp dt j n2 pp-f j n2, vbr dt n1 pp-f dt j n1; uh, d n1 vbz dt n1 pp-f dt n1, c-acp p-acp dt n1:
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in this respect the Apostle saith, that the body of Christ is fitly ioined together, and firmly compacted.
in this respect the Apostle Says, that the body of christ is fitly joined together, and firmly compacted.
p-acp d n1 dt n1 vvz, cst dt n1 pp-f np1 vbz av-j vvn av, cc av-j vvn.
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4 The graces which God bestoweth on vs, as faith, loue, obedience, patience, wisdome, &c: are best exercised, and manifested in our particular callings.
4 The graces which God bestoweth on us, as faith, love, Obedience, patience, Wisdom, etc.: Are best exercised, and manifested in our particular callings.
crd dt n2 r-crq np1 vvz p-acp pno12, c-acp n1, n1, n1, n1, n1, av: vbr js vvn, cc vvn p-acp po12 j n2.
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5 In our proper distinct places, wee haue the Lords promise of protection, but not out of them.
5 In our proper distinct places, we have the lords promise of protection, but not out of them.
crd n1 po12 j j n2, pns12 vhb dt n2 n1 pp-f n1, cc-acp xx av pp-f pno32.
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Many iudgements hath God executed on busi bodies, that entred vppon others places; instance Corah and his conspiracy, Absolom, Vzziah, &c.
Many Judgments hath God executed on Busy bodies, that entered upon Others places; instance Corah and his Conspiracy, Absalom, Uzziah, etc.
av-d n2 vhz np1 vvn p-acp fw-la n2, cst vvd p-acp ng2-jn n2; n1 np1 cc po31 n1, np1, np1, av
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Wherefore wee are to take good notice of our particular places, and of the particular duties belonging vnto them,
Wherefore we Are to take good notice of our particular places, and of the particular duties belonging unto them,
c-crq pns12 vbr pc-acp vvi j n1 pp-f po12 j n2, cc pp-f dt j n2 vvg p-acp pno32,
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and both pray and labour for skill and ability to performe them. It is the wisdome of the prudent to vnderstand his way. §. 5. Of watchfulnesse.
and both pray and labour for skill and ability to perform them. It is the Wisdom of the prudent to understand his Way. §. 5. Of watchfulness.
cc d vvb cc vvi p-acp n1 cc n1 pc-acp vvi pno32. pn31 vbz dt n1 pp-f dt j pc-acp vvi po31 n1. §. crd pp-f n1.
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3. VVEe must be warchfull, and stand vpon our defence against our enemy; hee as a thiefe will suddenly set vpon vs;
3. We must be warchfull, and stand upon our defence against our enemy; he as a thief will suddenly Set upon us;
crd pns12 vmb vbi j, cc vvb p-acp po12 n1 p-acp po12 n1; pns31 p-acp dt n1 vmb av-j vvi p-acp pno12;
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comming when we are not aware of him.
coming when we Are not aware of him.
vvg c-crq pns12 vbr xx j pp-f pno31.
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For the better performance of this duty, we must take heed of such things as may breed in vs a spirituall slumbering and drowsinesse, For the better performance of this duty, we must take heed of such things as may breed in us a spiritual slumbering and drowsiness,
p-acp dt jc n1 pp-f d n1, pns12 vmb vvb n1 pp-f d n2 c-acp vmb vvi p-acp pno12 dt j j-vvg cc n1,
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as are earthly delights and pleasures, worldly cares, &c. They which will watch, must be sober. §. 6. Of perseuerance.
as Are earthly delights and pleasures, worldly Cares, etc. They which will watch, must be Sobrium. §. 6. Of perseverance.
c-acp vbr j n2 cc n2, j n2, av pns32 r-crq n1 vvi, vmb vbb j. §. crd pp-f n1.
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4. VVE must perseuere and continue in well imploying the graces of Gods Spirit to our defence:
4. WE must persevere and continue in well employing the graces of God's Spirit to our defence:
crd pns12 vmb vvi cc vvi p-acp av vvg dt n2 pp-f npg1 n1 p-acp po12 n1:
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thus may we better stand in the spirituall combate, then in our outward bodily fight:
thus may we better stand in the spiritual combat, then in our outward bodily fight:
av vmb pns12 av-jc vvi p-acp dt j n1, av p-acp po12 j j n1:
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for our bodies haue need to haue the armour put off, for their ease and refreshing:
for our bodies have need to have the armour put off, for their ease and refreshing:
c-acp po12 n2 vhb n1 pc-acp vhi dt n1 vvd a-acp, p-acp po32 n1 cc n-vvg:
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but our soules haue no such need. The armour of God is not burdensome to the spirit.
but our Souls have no such need. The armour of God is not burdensome to the Spirit.
cc-acp po12 n2 vhb dx d n1. dt n1 pp-f np1 vbz xx j p-acp dt n1.
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Of this duty I spake more fully in the 12. §. of the fourth part. Thus much for the duties which this first word stand implieth. THE SECOND PART.
Of this duty I spoke more Fully in the 12. §. of the fourth part. Thus much for the duties which this First word stand Implies. THE SECOND PART.
pp-f d n1 pns11 vvd av-dc av-j p-acp dt crd §. pp-f dt ord n1. av av-d c-acp dt n2 r-crq d ord n1 vvb vvz. dt ord n1.
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The kinds of the peeces of Armour prescribed. §. 1. Of the seuerall peeces of the Armour of God in generall.
The Kinds of the Pieces of Armour prescribed. §. 1. Of the several Pieces of the Armour of God in general.
dt n2 pp-f dt n2 pp-f n1 vvn. §. crd pp-f dt j n2 pp-f dt n1 pp-f np1 p-acp n1.
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THe next point is, concerning the meanes or manner of standing, in the words following, hauing your loynes girt, &c. In the 14. 15. 16. and 17. verses, there are sixe seuerall graces of the Spirit, compared to sixe seuerall peeces of Armour, which are especiall meanes to make vs stand fast. They are these, 1 Verity.
THe next point is, Concerning the means or manner of standing, in the words following, having your loins girded, etc. In the 14. 15. 16. and 17. Verses, there Are sixe several graces of the Spirit, compared to sixe several Pieces of Armour, which Are especial means to make us stand fast. They Are these, 1 Verity.
dt ord n1 vbz, vvg dt n2 cc n1 pp-f vvg, p-acp dt n2 vvg, vhg po22 n2 vvn, av p-acp dt crd crd crd cc crd n2, pc-acp vbr crd j n2 pp-f dt n1, vvn p-acp crd j n2 pp-f n1, r-crq vbr j n2 pc-acp vvi pno12 vvi av-j. pns32 vbr d, crd n1.
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Compared to 1 a Girdle. 2 Righteousnes. 2 a Brestplate. 3 Patience. 3 Shooes. 4 Faith. 4 a Shield. 5 Hope. 5 an Helmet. 6 Word of God. 6 a Sword.
Compared to 1 a Girdle. 2 Righteousness. 2 a Breastplate. 3 Patience. 3 Shoes. 4 Faith. 4 a Shield. 5 Hope. 5 an Helmet. 6 Word of God. 6 a Sword.
vvn p-acp crd dt n1. crd n1. crd dt n1. crd n1. crd n2. crd n1. crd dt n1. crd n1. crd dt n1. crd n1 pp-f np1. crd dt n1.
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1651
Out of this particular enumeration of these seuerall graces and peeces of Armour, I will deliuer three or foure generall obseruations,
Out of this particular enumeration of these several graces and Pieces of Armour, I will deliver three or foure general observations,
av pp-f d j n1 pp-f d j n2 cc n2 pp-f n1, pns11 vmb vvi crd cc crd j n2,
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1652
and then distinctly handle them one by one, as they lye in order. §. 2. Of defending our selues.
and then distinctly handle them one by one, as they lie in order. §. 2. Of defending our selves.
cc av av-j vvi pno32 pi p-acp crd, c-acp pns32 vvb p-acp n1. §. crd pp-f vvg po12 n2.
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1653
MOst of these seuerall peeces, euen all of them but one, are defensiue;
MOst of these several Pieces, even all of them but one, Are defensive;
ds pp-f d j n2, av av-d pp-f pno32 p-acp crd, vbr j;
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1654
that one which is offensiue, namely the word of God, compared to a sword, is also defensiue, as well as the rest: whereby it is intimated that,
that one which is offensive, namely the word of God, compared to a sword, is also defensive, as well as the rest: whereby it is intimated that,
d crd r-crq vbz j, av dt n1 pp-f np1, vvn p-acp dt n1, vbz av j, c-acp av c-acp dt n1: c-crq pn31 vbz vvn cst,
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1655
Wee that are Christians must rather seeke to defend our selues, then annoy others. This was represented in that combate which our Lord fought with the diuell:we that Are Christians must rather seek to defend our selves, then annoy Others. This was represented in that combat which our Lord fought with the Devil:
pns12 d vbr njpg2 vmb av-c vvi pc-acp vvi po12 n2, av vvi n2-jn. d vbds vvn p-acp d n1 r-crq po12 n1 vvn p-acp dt n1:
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1656
For Christ was led aside of the Spirit into the wildernesse, and being there, the tempter came first vnto him, and first set vpon him:
For christ was led aside of the Spirit into the Wilderness, and being there, the tempter Come First unto him, and First Set upon him:
c-acp np1 vbds vvn av pp-f dt n1 p-acp dt n1, cc vbg a-acp, dt n1 vvd ord p-acp pno31, cc ord vvn p-acp pno31:
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1657
here we see that there was a necessity to moue Christ to fight, and that in a double respect.
Here we see that there was a necessity to move christ to fight, and that in a double respect.
av pns12 vvb cst a-acp vbds dt n1 pc-acp vvi np1 pc-acp vvi, cc cst p-acp dt j-jn n1.
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1658
First, in that he was brought into the lists. Secōdly, that being there, he was assaulted.
First, in that he was brought into the lists. Secōdly, that being there, he was assaulted.
ord, p-acp cst pns31 vbds vvn p-acp dt n2. ord, cst vbg a-acp, pns31 vbds vvn.
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1659
In this fight Christ especially aimed to defend himselfe, and to repel his aduersaries weapons. Therfore all his answers are framed directly according to Satans obiections.
In this fight christ especially aimed to defend himself, and to repel his Adversaries weapons. Therefore all his answers Are framed directly according to Satan objections.
p-acp d n1 np1 av-j vvd pc-acp vvi px31, cc pc-acp vvi po31 ng1 n2. av d po31 n2 vbr vvn av-j vvg p-acp npg1 n2.
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1660
The like we may obserue in his conflicts with the instruments of Satan, the Scribes, Pharises, Herodians, &c. as also in those conflicts, which his Prophets Apostles,
The like we may observe in his conflicts with the Instruments of Satan, the Scribes, Pharisees, Herodians, etc. as also in those conflicts, which his prophets Apostles,
dt av-j pns12 vmb vvi p-acp po31 n2 p-acp dt n2 pp-f np1, dt n2, np2, njp2, av c-acp av p-acp d n2, r-crq po31 ng1 n2,
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1661
and other Saints haue had with Satan, and his instruments. Hereby we see that we fight in a iust quarrell:
and other Saints have had with Satan, and his Instruments. Hereby we see that we fight in a just quarrel:
cc j-jn n2 vhb vhn p-acp np1, cc po31 n2. av pns12 vvb cst pns12 vvb p-acp dt j n1:
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1662
for what iuster cause can there be, then for a man to defend himselfe, and his owne right? for what juster cause can there be, then for a man to defend himself, and his own right?
p-acp r-crq jc n1 vmb a-acp vbi, av p-acp dt n1 pc-acp vvi px31, cc po31 d j-jn?
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1663
Obiect. But defendants are oft in the greatest blame.Object. But defendants Are oft in the greatest blame.
n1. p-acp n2 vbr av p-acp dt js n1.
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1664
Answ. True, when they keepe men from their owne right, and make them recouer it by force.Answer True, when they keep men from their own right, and make them recover it by force.
np1 j, c-crq pns32 vvb n2 p-acp po32 d n-jn, cc vvi pno32 vvi pn31 p-acp n1.
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1665
But we keepe nothing from Satan which is his due:
But we keep nothing from Satan which is his due:
cc-acp pns12 vvb pix p-acp np1 r-crq vbz po31 j-jn:
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1666
he seeketh to get those from Christ, whom Christ hath dearely bought, euen with the price of his owne blood.
he seeks to get those from christ, whom christ hath dearly bought, even with the price of his own blood.
pns31 vvz pc-acp vvi d p-acp np1, ro-crq np1 vhz av-jn vvn, av p-acp dt n1 pp-f po31 d n1.
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1667
It is therefore a Diabolical property to raise vniust quarrels, and by force to seeke to wring from any that which he hath no right• vnto.
It is Therefore a Diabolical property to raise unjust quarrels, and by force to seek to wring from any that which he hath no right• unto.
pn31 vbz av dt j n1 pc-acp vvi j n2, cc p-acp n1 pc-acp vvi pc-acp vvi p-acp d d r-crq pns31 vhz dx n1 p-acp.
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1668
If we be thus set vpon, lawfully we may defend• our selues, and with confidence call for Gods aide,
If we be thus Set upon, lawfully we may defend• our selves, and with confidence call for God's aid,
cs pns12 vbb av vvn p-acp, av-j pns12 vmb n1 po12 n2, cc p-acp n1 vvb p-acp ng1 n1,
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1669
yea also in faith depend vpon him, §. 3. Of resisting.
yea also in faith depend upon him, §. 3. Of resisting.
uh av p-acp n1 vvb p-acp pno31, §. crd pp-f vvg.
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1670
ONe offensiue weapon, the word of God, which is a Sword, is put into our hands,
ONe offensive weapon, the word of God, which is a Sword, is put into our hands,
crd j n1, dt n1 pp-f np1, r-crq vbz dt n1, vbz vvn p-acp po12 n2,
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1671
so that iust occasion being offered, we may and ought to do our best to repell and driue away the diuell, and his instruments.
so that just occasion being offered, we may and ought to do our best to repel and driven away the Devil, and his Instruments.
av d j n1 vbg vvn, pns12 vmb cc pi pc-acp vdi po12 js pc-acp vvi cc vvi av dt n1, cc po31 n2.
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1672
Hereof I shall speake more largely on the beginning of the 17. ver. §. 4. Of standing at defiance.
Hereof I shall speak more largely on the beginning of the 17. ver. §. 4. Of standing At defiance.
av pns11 vmb vvi av-dc av-j p-acp dt n-vvg pp-f dt crd fw-la. §. crd pp-f vvg p-acp n1.
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1673
EVery part and peece of this Armour, is for the forepart of a man, neuer a peece for his backe, or hindparts.
EVery part and piece of this Armour, is for the forepart of a man, never a piece for his back, or hindparts.
d n1 cc n1 pp-f d n1, vbz p-acp dt n1 pp-f dt n1, av-x dt n1 p-acp po31 n1, cc n2.
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1674
What doth this imply, but that we should alwayes stand against our enemies face to face, and neuer shew them our backs, neuer flie from them? but haue N•hemias holy resolution,
What does this imply, but that we should always stand against our enemies face to face, and never show them our backs, never fly from them? but have N•hemias holy resolution,
q-crq vdz d vvi, cc-acp d pns12 vmd av vvi p-acp po12 ng1 n1 p-acp n1, cc av-x vvi pno32 po12 n2, av-x vvb p-acp pno32? cc-acp vhb npg1 j n1,
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1675
and say, should such as we flie? Oft we are stirred vp to fight, wrestle, stand, resist, &c. neuer perswaded in the whole book of God to flie, that is, to yeeld the victory vnto Satan.
and say, should such as we fly? Oft we Are stirred up to fight, wrestle, stand, resist, etc. never persuaded in the Whole book of God to fly, that is, to yield the victory unto Satan.
cc vvi, vmd d c-acp pns12 vvi? av pns12 vbr vvn a-acp p-acp vvi, vvb, vvb, vvb, av av-x vvd p-acp dt j-jn n1 pp-f np1 pc-acp vvi, cst vbz, pc-acp vvi dt n1 p-acp np1.
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1676
We may wisely auoid his temptations, and not yeeld to them, when by them he seekes to draw vs from the seruice of our Lord, to his slauery;
We may wisely avoid his temptations, and not yield to them, when by them he seeks to draw us from the service of our Lord, to his slavery;
pns12 vmb av-j vvi po31 n2, cc xx vvi p-acp pno32, c-crq p-acp pno32 pns31 vvz pc-acp vvi pno12 p-acp dt n1 pp-f po12 n1, p-acp po31 n1;
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and thus we are commanded to to flie from idolatrie, to flie from the lusts of youth, &c. But timorously to ceasse from resisting temptations,
and thus we Are commanded to to fly from idolatry, to fly from the Lustiest of youth, etc. But timorously to cease from resisting temptations,
cc av pns12 vbr vvn p-acp pc-acp vvi p-acp n1, pc-acp vvb p-acp dt n2 pp-f n1, av cc-acp av-j pc-acp vvi p-acp j-vvg n2,
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1678
and withstanding the Diuell, is dangerous to our selues, and dishonourable to God:
and withstanding the devil, is dangerous to our selves, and dishonourable to God:
cc vvg dt n1, vbz j p-acp po12 n2, cc j p-acp np1:
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1679
it maketh Satan euen insult ouer God himselfe, whose souldiers we are, and get great aduantage against vs;
it makes Satan even insult over God himself, whose Soldiers we Are, and get great advantage against us;
pn31 vvz np1 av vvi p-acp np1 px31, rg-crq n2 pns12 vbr, cc vvb j n1 p-acp pno12;
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1680
for flying from God whom haue we to flie vnto? being out of Gods protection the Diuell will soone make a prey of vs. Let vs not thinke, that if we yeeld the field, the Diuell will be contented:
for flying from God whom have we to fly unto? being out of God's protection the devil will soon make a prey of us Let us not think, that if we yield the field, the devil will be contented:
c-acp vvg p-acp np1 ro-crq vhb pns12 pc-acp vvi p-acp? vbg av pp-f npg1 n1 dt n1 vmb av vvi dt n1 pp-f pno12 vvb pno12 xx vvi, cst cs pns12 vvb dt n1, dt n1 vmb vbi vvn:
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1681
It is not the glory of conquest that hee seeketh, so much as our destruction: He seeketh whom to deuou•e §. 5. Of the sufficiency of our Armour.
It is not the glory of conquest that he seeks, so much as our destruction: He seeks whom to deuou•e §. 5. Of the sufficiency of our Armour.
pn31 vbz xx dt n1 pp-f n1 cst pns31 vvz, av av-d c-acp po12 n1: pns31 vvz r-crq pc-acp vvi §. crd pp-f dt n1 pp-f po12 n1.
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IN this particular enumeration of these seuerall peeces, I find a Christian souldier armed from top to toe:
IN this particular enumeration of these several Pieces, I find a Christian soldier armed from top to toe:
p-acp d j n1 pp-f d j n2, pns11 vvb dt njp n1 vvn p-acp n1 p-acp n1:
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1683
for here is an Helmet for his head and face:
for Here is an Helmet for his head and face:
c-acp av vbz dt n1 p-acp po31 n1 cc n1:
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1684
a Brestplate, together with the tassets and cushes, from necke to middle, and from thence to the knees:
a Breastplate, together with the tassets and cushes, from neck to middle, and from thence to the knees:
dt n1, av p-acp dt n2 cc n2, p-acp n1 p-acp n-jn, cc p-acp av p-acp dt n2:
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1685
a Girdle to knit them together; greaues from knees to the soles of the feet; a Sword for the right hand, and a Shield for the left.
a Girdle to knit them together; greaves from knees to the soles of the feet; a Sword for the right hand, and a Shield for the left.
dt n1 pc-acp vvi pno32 av; n2 p-acp n2 p-acp dt n2 pp-f dt n2; dt n1 p-acp dt j-jn n1, cc dt n1 p-acp dt j.
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1686
Well therefore might the Apostle terme it whole Armour.
Well Therefore might the Apostle term it Whole Armour.
uh-av av vmd dt n1 vvb pn31 j-jn n1.
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1687
So whole and compleate is this Armour, as we need seek for no other to adde to it, or to couer it ouer:
So Whole and complete is this Armour, as we need seek for no other to add to it, or to cover it over:
av j-jn cc j vbz d n1, c-acp pns12 vvb vvi p-acp dx j-jn pc-acp vvi p-acp pn31, cc pc-acp vvi pn31 a-acp:
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1688
As it is madnesse to reiect this, and trust to the clout and paper armour of Papists and wordlings:
As it is madness to reject this, and trust to the clout and paper armour of Papists and worldlings:
c-acp pn31 vbz n1 pc-acp vvi d, cc vvi p-acp dt n1 cc n1 n1 pp-f njp2 cc n2:
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so it is childishnesse and meere folly to couer this whole Armour ouer with any other,
so it is childishness and mere folly to cover this Whole Armour over with any other,
av pn31 vbz n1 cc j n1 pc-acp vvi d j-jn n1 a-acp p-acp d n-jn,
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1690
and so needlesly clog the soule: yea it is derogatory to Gods honour and wisedome, and a degree of presumption.
and so needlessly clog the soul: yea it is derogatory to God's honour and Wisdom, and a degree of presumption.
cc av av-j vvi dt n1: uh pn31 vbz n1 p-acp npg1 n1 cc n1, cc dt n1 pp-f n1.
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1691
Such are they as acknowledge and beleeue that the word of God is perfect, and yet thinke it no harme to haue humane traditions added thereto:
Such Are they as acknowledge and believe that the word of God is perfect, and yet think it no harm to have humane traditions added thereto:
d vbr pns32 p-acp vvi cc vvi d dt n1 pp-f np1 vbz j, cc av vvb pn31 dx n1 pc-acp vhi j n2 vvd av:
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or that Christ onely is able to saue, and yet the helpe of Saints to doe no harme:
or that christ only is able to save, and yet the help of Saints to do no harm:
cc cst np1 av-j vbz j pc-acp vvi, cc av dt n1 pp-f n2 pc-acp vdi dx n1:
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1693
or that faith onely is sufficient for iustification, and yet no hurt to ioyne workes also with faith, in the office of iustifying a sinner, &c.
or that faith only is sufficient for justification, and yet no hurt to join works also with faith, in the office of justifying a sinner, etc.
cc d n1 av-j vbz j p-acp n1, cc av dx n1 pc-acp vvi n2 av p-acp n1, p-acp dt n1 pp-f vvg dt n1, av
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Let our care be to be armed with this whole Armour, and euery peece of it,
Let our care be to be armed with this Whole Armour, and every piece of it,
vvb po12 n1 vbb pc-acp vbi vvn p-acp d j-jn n1, cc d n1 pp-f pn31,
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1695
and so we may well content our selues therewith, boldly may we defie our enemies hauing it on,
and so we may well content our selves therewith, boldly may we defy our enemies having it on,
cc av pns12 vmb av vvi po12 n2 av, av-j vmb pns12 vvb po12 n2 vhg pn31 p-acp,
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1696
and not feare what they can do vnto vs. These vses haue bene largely handled, so as I need not now further insist vpon them. THE THIRD PART. Girdle of Truth.
and not Fear what they can do unto us These uses have be largely handled, so as I need not now further insist upon them. THE THIRD PART. Girdle of Truth.
cc xx vvi r-crq pns32 vmb vdi p-acp pno12 d n2 vhb vbn av-j vvn, av c-acp pns11 vvb xx av av-j vvi p-acp pno32. dt ord n1. n1 pp-f n1.
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1697
Ephes: 6. 14. Hauing your loynes girt about with Truth. §. 1. Of the diuers kinds of Truth.
Ephesians: 6. 14. Having your loins girded about with Truth. §. 1. Of the diverse Kinds of Truth.
np1: crd crd vhg po22 n2 vvn a-acp p-acp n1. §. crd pp-f dt j n2 pp-f n1.
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1698
THe first peece of spirituall Armour heere in order set downe by the Apostle, is Truth. In handling whereof I will shew,
THe First piece of spiritual Armour Here in order Set down by the Apostle, is Truth. In handling whereof I will show,
dt ord n1 pp-f j n1 av p-acp n1 vvn a-acp p-acp dt n1, vbz n1. p-acp vvg c-crq pns11 vmb vvi,
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first what Truth is heere meant. Secondly, how fitly it is compared to a Girdle: Thirdly, what account is to be made thereof.
First what Truth is Here meant. Secondly, how fitly it is compared to a Girdle: Thirdly, what account is to be made thereof.
ord q-crq n1 vbz av vvn. ord, c-crq av-j pn31 vbz vvn p-acp dt n1: ord, r-crq n1 vbz pc-acp vbi vvn av.
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Fourthly, what wyles the diuell hath to wrest it from vs: For the first, There is in man a foure-fold truth. 1. Of iudgment.
Fourthly, what wiles the Devil hath to wrest it from us: For the First, There is in man a fourfold truth. 1. Of judgement.
ord, r-crq n2 dt n1 vhz p-acp vvi pn31 p-acp pno12: p-acp dt ord, pc-acp vbz p-acp n1 dt n1 n1. crd pp-f n1.
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2. Of heart. 3. Of speech. 4. Of action. 2. Of heart. 3. Of speech. 4. Of actium.
crd pp-f n1. crd pp-f n1. crd pp-f n1.
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1702
Truth of iudgement is, when a mans iudgement agreeeth with Gods word, which is the touch-stone of Truth:
Truth of judgement is, when a men judgement agreeth with God's word, which is the touchstone of Truth:
n1 pp-f n1 vbz, c-crq dt ng1 n1 vvz p-acp npg1 n1, r-crq vbz dt n1 pp-f n1:
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so as the principles of that Religion which he professeth, and his opinion concerning the same, are grounded theron, and may be warranted thereby.
so as the principles of that Religion which he Professes, and his opinion Concerning the same, Are grounded theron, and may be warranted thereby.
av c-acp dt n2 pp-f d n1 r-crq pns31 vvz, cc po31 n1 vvg dt d, vbr vvn av, cc vmb vbi vvn av.
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When the vnderstanding of man, being enlightned by Gods Spirit, and informed by his word, remaineth setled and established in that doctrine which the word of God teacheth,
When the understanding of man, being enlightened by God's Spirit, and informed by his word, remains settled and established in that Doctrine which the word of God Teaches,
c-crq dt n1 pp-f n1, vbg vvn p-acp npg1 n1, cc vvn p-acp po31 n1, vvz vvn cc vvn p-acp d n1 r-crq dt n1 pp-f np1 vvz,
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then is there Truth in his iudgement:
then is there Truth in his judgement:
av vbz pc-acp n1 p-acp po31 n1:
(38) treatise (DIV2)
469
Image 12
1706
this Truth was it for which Saint Peter commended the distressed Iewes to whom he wrote,
this Truth was it for which Saint Peter commended the distressed Iewes to whom he wrote,
d n1 vbds pn31 p-acp r-crq n1 np1 vvd dt j-vvn np2 p-acp ro-crq pns31 vvd,
(38) treatise (DIV2)
469
Image 12
1707
and which Saint Paul exhorteth the Ephesians to follow. This is opposed to errour.
and which Saint Paul exhorteth the Ephesians to follow. This is opposed to error.
cc r-crq n1 np1 vvz dt njp2 pc-acp vvi. d vbz vvn p-acp n1.
(38) treatise (DIV2)
469
Image 12
1708
Truth of heart is the singlenesse and sincerity thereof, whereby a man seeketh to approue himselfe vnto God the searcher of all hearts,
Truth of heart is the singleness and sincerity thereof, whereby a man seeks to approve himself unto God the searcher of all hearts,
n1 pp-f n1 vbz dt n1 cc n1 av, c-crq dt n1 vvz pc-acp vvi px31 p-acp np1 dt n1 pp-f d n2,
(38) treatise (DIV2)
470
Image 12
1709
and to be accepted of him:
and to be accepted of him:
cc pc-acp vbi vvn pp-f pno31:
(38) treatise (DIV2)
470
Image 12
1710
this is that truth in the inward affection which God loueth, and wherewith Hezekiah comforted himselfe, this is that truth in the inward affection which God loves, and wherewith Hezekiah comforted himself,
d vbz cst n1 p-acp dt j n1 r-crq np1 vvz, cc c-crq np1 vvn px31,
(38) treatise (DIV2)
470
Image 12
1711
yea which he pleaded before the Lord, when he had receiued a sentence of death. This is opposed to hypocrisie.
yea which he pleaded before the Lord, when he had received a sentence of death. This is opposed to hypocrisy.
uh q-crq pns31 vvd p-acp dt n1, c-crq pns31 vhd vvn dt n1 pp-f n1. d vbz vvn p-acp n1.
(38) treatise (DIV2)
470
Image 12
1712
Truth of speech is an agreement of the word of a mans mouth both with his mind, and also with the matter which he vttereth.
Truth of speech is an agreement of the word of a men Mouth both with his mind, and also with the matter which he uttereth.
n1 pp-f n1 vbz dt n1 pp-f dt n1 pp-f dt ng1 n1 av-d p-acp po31 n1, cc av p-acp dt n1 r-crq pns31 vvz.
(38) treatise (DIV2)
471
Image 12
1713
This is it, whereunto we are exhorted, Ephes. 4. vers. 25. speake the truth. And which the Apostle oft affirmeth of himselfe.
This is it, whereunto we Are exhorted, Ephesians 4. vers. 25. speak the truth. And which the Apostle oft Affirmeth of himself.
d vbz pn31, c-crq pns12 vbr vvn, np1 crd fw-la. crd vvb dt n1. cc r-crq dt n1 av vvz pp-f px31.
(38) treatise (DIV2)
471
Image 12
1714
This is opposed to lying, when a man speaketh against his mind and conscience: and to falshood, when a man speaketh contrary to the thing it selfe.
This is opposed to lying, when a man speaks against his mind and conscience: and to falsehood, when a man speaks contrary to the thing it self.
d vbz vvn p-acp vvg, c-crq dt n1 vvz p-acp po31 n1 cc n1: cc p-acp n1, c-crq dt n1 vvz j-jn p-acp dt n1 pn31 n1.
(38) treatise (DIV2)
471
Image 12
1715
Truth of action, is a plaine, faithfull, and honest dealing in all things, whether wee haue to doe with God, or man;
Truth of actium, is a plain, faithful, and honest dealing in all things, whither we have to do with God, or man;
n1 pp-f n1, vbz dt j, j, cc j n-vvg p-acp d n2, cs pns12 vhb pc-acp vdi p-acp np1, cc n1;
(38) treatise (DIV2)
472
Image 12
1716
when men neither make shew of doing that which indeed they doe not, or of doing it otherwise then they doe:
when men neither make show of doing that which indeed they do not, or of doing it otherwise then they do:
c-crq n2 dx vvb n1 pp-f vdg d r-crq av pns32 vdb xx, cc pp-f vdg pn31 av av pns32 vdb:
(38) treatise (DIV2)
472
Image 12
1717
this truth was in Nathaniel, in which respect Christ called him an Israelites in truth. This is opposed to dissimulation and deceit. §. 5. What kind of Truth is here meant. this truth was in Nathaniel, in which respect christ called him an Israelites in truth. This is opposed to dissimulation and deceit. §. 5. What kind of Truth is Here meant.
d n1 vbds p-acp np1, p-acp r-crq n1 np1 vvd pno31 dt np2 p-acp n1. d vbz vvn p-acp n1 cc n1. §. crd q-crq n1 pp-f n1 vbz av vvn.
(38) treatise (DIV2)
472
Image 12
1718
SOme apply the Truth here mentioned, to doctrine and religion, as if only the soundnes of it were meant:
some apply the Truth Here mentioned, to Doctrine and Religion, as if only the soundness of it were meant:
d vvb dt n1 av vvn, p-acp n1 cc n1, c-acp cs av-j dt n1 pp-f pn31 vbdr vvn:
(38) treatise (DIV2)
473
Image 12
1719
others restraine it to the vprightnesse and sincerity of our hearts and affections: others vnderstand it of the truth of our words and speeches:
Others restrain it to the uprightness and sincerity of our hearts and affections: Others understand it of the truth of our words and Speeches:
n2-jn vvb pn31 p-acp dt n1 cc n1 pp-f po12 n2 cc n2: ng2-jn vvb pn31 pp-f dt n1 pp-f po12 n2 cc n2:
(38) treatise (DIV2)
473
Image 12
1720
and others expound it of the purity and innocency of our practise and carriage.
and Others expound it of the purity and innocency of our practice and carriage.
cc ng2-jn vvb pn31 pp-f dt n1 cc n1 pp-f po12 n1 cc n1.
(38) treatise (DIV2)
473
Image 12
1721
But whosoeuer exclude any of these forenamed branches of truth, come (as I take it) short of the Apostles meaning;
But whosoever exclude any of these forenamed branches of truth, come (as I take it) short of the Apostles meaning;
cc-acp r-crq vvi d pp-f d j-vvn n2 pp-f n1, vvb (c-acp pns11 vvb pn31) j pp-f dt n2 vvg;
(38) treatise (DIV2)
474
Image 12
1722
all of them must concurre to make vp the strength and beauty of this Girdle. For truth is a generall propertie, which as salt seasoneth euery thing,
all of them must concur to make up the strength and beauty of this Girdle. For truth is a general property, which as salt seasoneth every thing,
d pp-f pno32 vmb vvi pc-acp vvi a-acp dt n1 cc n1 pp-f d n1. p-acp n1 vbz dt j n1, r-crq p-acp n1 vvz d n1,
(38) treatise (DIV2)
474
Image 12
1723
and maketh it sauory to God and man:
and makes it savoury to God and man:
cc vv2 pn31 j p-acp np1 cc n1:
(38) treatise (DIV2)
474
Image 12
1724
the whole lumpe must be leauened with it, I meane the whole man throughout, his opinion, his affection, his communication, his conuersation.
the Whole lump must be leavened with it, I mean the Whole man throughout, his opinion, his affection, his communication, his Conversation.
dt j-jn n1 vmb vbi vvn p-acp pn31, pns11 vvb dt j-jn n1 a-acp, po31 n1, po31 n1, po31 n1, po31 n1.
(38) treatise (DIV2)
474
Image 12
1725
1 Truth of iudgement is the ground of all the rest:
1 Truth of judgement is the ground of all the rest:
crd n1 pp-f n1 vbz dt n1 pp-f d dt n1:
(38) treatise (DIV2)
475
Image 12
1726
for though our hearts be neuer so sincere, our speeches neuer so true, our actions neuer so plaine, for though our hearts be never so sincere, our Speeches never so true, our actions never so plain,
c-acp cs po12 n2 vbb av-x av j, po12 n2 av av j, po12 n2 av av j,
(38) treatise (DIV2)
475
Image 12
1727
yet if in iudgement we be misled, all is but as straw and stubble, which when it commeth to the fire of tryall, will soone be consumed.
yet if in judgement we be misled, all is but as straw and stubble, which when it comes to the fire of trial, will soon be consumed.
av cs p-acp n1 pns12 vbb vvn, d vbz cc-acp c-acp n1 cc n1, r-crq c-crq pn31 vvz p-acp dt n1 pp-f n1, vmb av vbi vvn.
(38) treatise (DIV2)
475
Image 12
1728
It seemeth that before Paul was instructed in the truth of the Gospel, he had a kind of truth in his heart,
It seems that before Paul was instructed in the truth of the Gospel, he had a kind of truth in his heart,
pn31 vvz cst a-acp np1 vbds vvn p-acp dt n1 pp-f dt n1, pns31 vhd dt n1 pp-f n1 p-acp po31 n1,
(38) treatise (DIV2)
475
Image 12
1729
for he was zealous towards God; yea also in his speeches and actions, for he was vnrebukeable concerning the righteousnesse which is the Law:
for he was zealous towards God; yea also in his Speeches and actions, for he was unrebukable Concerning the righteousness which is the Law:
c-acp pns31 vbds j p-acp np1; uh av p-acp po31 n2 cc n2, p-acp pns31 vbds j vvg dt n1 r-crq vbz dt n1:
(38) treatise (DIV2)
475
Image 12
1730
yea, he thought in himselfe he ought to doe what he did: he had not a double heart, a double tongue;
yea, he Thought in himself he ought to do what he did: he had not a double heart, a double tongue;
uh, pns31 vvd p-acp px31 pns31 vmd pc-acp vdi r-crq pns31 vdd: pns31 vhd xx dt j-jn n1, dt j-jn n1;
(38) treatise (DIV2)
475
Image 12
1731
he pretended not what he neuer intended; yet because he wanted truth in iudgement, all was but drosse, and losse vnto him.
he pretended not what he never intended; yet Because he wanted truth in judgement, all was but dross, and loss unto him.
pns31 vvd xx r-crq pns31 av-x vvd; av c-acp pns31 vvd n1 p-acp n1, d vbds p-acp n1, cc n1 p-acp pno31.
(38) treatise (DIV2)
475
Image 12
1732
2 To truth of iudgment, must truth of heart be added, or els notwithstanding the soundnesse of doctrine which we professe, we make our selues odious and abominable to God:
2 To truth of judgement, must truth of heart be added, or Else notwithstanding the soundness of Doctrine which we profess, we make our selves odious and abominable to God:
crd p-acp n1 pp-f n1, vmb n1 pp-f n1 vbb vvn, cc av p-acp dt n1 pp-f n1 r-crq pns12 vvb, pns12 vvb po12 n2 j cc j p-acp np1:
(38) treatise (DIV2)
476
Image 12
1733
for God gaue man but one single simple heart:
for God gave man but one single simple heart:
c-acp np1 vvd n1 p-acp crd j j n1:
(38) treatise (DIV2)
476
Image 12
1734
if any haue an heart, and an heart, the Diuell hath giuen him a double heart, it is no part of Gods Image, God will not acknowledge it.
if any have an heart, and an heart, the devil hath given him a double heart, it is no part of God's Image, God will not acknowledge it.
cs d vhb dt n1, cc dt n1, dt n1 vhz vvn pno31 dt j-jn n1, pn31 vbz dx n1 pp-f npg1 n1, np1 vmb xx vvi pn31.
(38) treatise (DIV2)
476
Image 12
1735
Iudas knew the truth of Religion, and preached it as wel as the other disciples,Iudas knew the truth of Religion, and preached it as well as the other Disciples,
np1 vvd dt n1 pp-f n1, cc vvd pn31 a-acp av c-acp dt j-jn n2,
(38) treatise (DIV2)
476
Image 12
1736
but wanting truth in his other parts, what good got he thereby, but the witnesse of his conscience against himselfe?
but wanting truth in his other parts, what good god he thereby, but the witness of his conscience against himself?
cc-acp vvg n1 p-acp po31 j-jn n2, r-crq j vvd pns31 av, cc-acp dt n1 pp-f po31 n1 p-acp px31?
(38) treatise (DIV2)
476
Image 12
1737
3 But what if a man which professeth the true Religion, thinke he hath a single heart,
3 But what if a man which Professes the true Religion, think he hath a single heart,
crd cc-acp q-crq cs dt n1 r-crq vvz dt j n1, vvb pns31 vhz dt j n1,
(38) treatise (DIV2)
477
Image 12
1738
and yet bee giuen to lying, and to deale deceitfully? Surely hee disgraceth his profession,
and yet be given to lying, and to deal deceitfully? Surely he disgraceth his profession,
cc av vbi vvn p-acp vvg, cc pc-acp vvi av-j? av-j pns31 vvz po31 n1,
(38) treatise (DIV2)
477
Image 12
1739
and giueth iust cause of suspition, that hee hath no honest heart: for the heart is as a fountaine.
and gives just cause of suspicion, that he hath no honest heart: for the heart is as a fountain.
cc vvz j n1 pp-f n1, cst pns31 vhz dx j n1: c-acp dt n1 vbz p-acp dt n1.
(38) treatise (DIV2)
477
Image 12
1740
Out of the abundance of the heart, proceed a mans words and actions: yea the heart is as a Queene, and hath a command of a mans tongue,
Out of the abundance of the heart, proceed a men words and actions: yea the heart is as a Queen, and hath a command of a men tongue,
av pp-f dt n1 pp-f dt n1, vvb dt ng1 n2 cc n2: uh dt n1 vbz p-acp dt n1, cc vhz dt n1 pp-f dt ng1 n1,
(38) treatise (DIV2)
477
Image 12
1741
and of al his outward parts:
and of all his outward parts:
cc pp-f d po31 j n2:
(38) treatise (DIV2)
477
Image 12
1742
so that if there be truth in it, there will be truth in all the other parts:
so that if there be truth in it, there will be truth in all the other parts:
av cst cs pc-acp vbi n1 p-acp pn31, pc-acp vmb vbi n1 p-acp d dt j-jn n2:
(38) treatise (DIV2)
477
Image 12
1743
sincerity in the heart will keepe the tongue from lying, and the whole carriage of a man from dissimulation and deceit.
sincerity in the heart will keep the tongue from lying, and the Whole carriage of a man from dissimulation and deceit.
n1 p-acp dt n1 vmb vvi dt n1 p-acp vvg, cc dt j-jn n1 pp-f dt n1 p-acp n1 cc n1.
(38) treatise (DIV2)
477
Image 12
1744
We see then that of necessity all these foure branches of truth must be ioyned together to make vp this girdle.
We see then that of necessity all these foure branches of truth must be joined together to make up this girdle.
pns12 vvb av d pp-f n1 d d crd n2 pp-f n1 vmb vbi vvn av pc-acp vvi a-acp d n1.
(38) treatise (DIV2)
477
Image 12
1745
§. 3. What kind of Girdle is here meant.
§. 3. What kind of Girdle is Here meant.
§. crd q-crq n1 pp-f n1 vbz av vvn.
(38) treatise (DIV2)
477
Image 12
1746
THe next point is, concerning the metaphor, and the fit application of this grace of truth.
THe next point is, Concerning the metaphor, and the fit application of this grace of truth.
dt ord n1 vbz, vvg dt n1, cc dt j n1 pp-f d n1 pp-f n1.
(38) treatise (DIV2)
478
Image 12
1747
This speech of girding the loynes, is in Scripture taken in a double sence:
This speech of girding the loins, is in Scripture taken in a double sense:
d n1 pp-f vvg dt n2, vbz p-acp n1 vvn p-acp dt j-jn n1:
(38) treatise (DIV2)
478
Image 12
1748
one for trussing vp a mans garments, the other for close and fast tying his harnesse together:
one for trussing up a men garments, the other for close and fast tying his harness together:
pi p-acp vvg a-acp dt ng1 n2, dt j-jn p-acp j cc av-j vvg po31 n1 av:
(38) treatise (DIV2)
478
Image 12
1749
in the former sence the metaphor is taken from trauellers or runners:
in the former sense the metaphor is taken from travellers or runners:
p-acp dt j n1 dt n1 vbz vvn p-acp n2 cc n2:
(38) treatise (DIV2)
478
Image 12
1750
for in those countries they were wont to weare long aside garments, which if they were not tucked vp, they would hang dangling about the heels of such as trauelled or runne a race,
for in those countries they were wont to wear long aside garments, which if they were not tucked up, they would hang dangling about the heels of such as traveled or run a raze,
c-acp p-acp d n2 pns32 vbdr j pc-acp vvi av-j av n2, r-crq cs pns32 vbdr xx vvn a-acp, pns32 vmd vvi vvg p-acp dt n2 pp-f d c-acp vvd cc vvn dt n1,
(38) treatise (DIV2)
478
Image 12
1751
and so be a great hinderance vnto them.
and so be a great hindrance unto them.
cc av vbi dt j n1 p-acp pno32.
(38) treatise (DIV2)
478
Image 12
1752
In this sence this metaphor is oft vsed, and therby Gods people were taught to remoue all impediments in their Christian course and iourney, and to be as well prepared as they could be to performe the worke of the Lord.
In this sense this metaphor is oft used, and thereby God's people were taught to remove all impediments in their Christian course and journey, and to be as well prepared as they could be to perform the work of the Lord.
p-acp d n1 d n1 vbz av vvd, cc av npg1 n1 vbdr vvn pc-acp vvi d n2 p-acp po32 np1 n1 cc n1, cc pc-acp vbi c-acp av vvn c-acp pns32 vmd vbi pc-acp vvi dt n1 pp-f dt n1.
(38) treatise (DIV2)
478
Image 12
1753
In the latter sence the metaphor is taken from souldiers, who are wont to knit their Armour close and fast vnto them,
In the latter sense the metaphor is taken from Soldiers, who Are wont to knit their Armour close and fast unto them,
p-acp dt d n1 dt n1 vbz vvn p-acp n2, r-crq vbr j pc-acp vvi po32 n1 j cc av-j p-acp pno32,
(38) treatise (DIV2)
478
Image 12
1754
and so tye their loynes hard, partly to keepe their Armour from loosing and shaking, and partly to keepe their body steddy.
and so tie their loins hard, partly to keep their Armour from losing and shaking, and partly to keep their body steady.
cc av vvb po32 n2 j, av pc-acp vvi po32 n1 p-acp vvg cc vvg, cc av pc-acp vvi po32 n1 j.
(38) treatise (DIV2)
478
Image 12
1755
In this sence the Lord said to Iob; Gird vp thy loines like a man: In this sense the Lord said to Job; Gird up thy loins like a man:
p-acp d n1 dt n1 vvd p-acp np1; vvb a-acp po21 n2 av-j dt n1:
(38) treatise (DIV2)
478
Image 12
1756
That last phrase Like a man, sheweth that hee speaketh to him as vnto a souldier, whom hee would haue to stand stedfast, and to hearken vnto him.
That last phrase Like a man, shows that he speaks to him as unto a soldier, whom he would have to stand steadfast, and to harken unto him.
cst ord n1 av-j dt n1, vvz cst pns31 vvz p-acp pno31 a-acp p-acp dt n1, ro-crq pns31 vmd vhi pc-acp vvi j, cc pc-acp vvi p-acp pno31.
(38) treatise (DIV2)
478
Image 12
1757
Here it is to be taken in this latter sence, and signifieth a souldier-like girding of the loines:
Here it is to be taken in this latter sense, and signifies a soldierlike girding of the loins:
av pn31 vbz pc-acp vbi vvn p-acp d d n1, cc vvz dt j j-vvg pp-f dt n2:
(38) treatise (DIV2)
479
Image 12
1758
for which purpose, they who weare armour, vse to haue a strong faire girdle, commonly called a belt, whereby they knit fast together ▪ and close vnto their middle the vpper and lower peeces of their armour,
for which purpose, they who wear armour, use to have a strong fair girdle, commonly called a belt, whereby they knit fast together ▪ and close unto their middle the upper and lower Pieces of their armour,
p-acp r-crq n1, pns32 r-crq vvb n1, vvb pc-acp vhi dt j j n1, av-j vvn dt n1, c-crq pns32 vvb av-j av ▪ cc av-j p-acp po32 n-jn dt jc cc jc n2 pp-f po32 n1,
(38) treatise (DIV2)
479
Image 12
1759
as their brest-plate, and their tassets and cushes.
as their breastplate, and their tassets and cushes.
c-acp po32 n1, cc po32 n2 cc n2.
(38) treatise (DIV2)
479
Image 12
1760
These belts as they were strong, so they were set with studdes, being faire and large.
These belts as they were strong, so they were Set with studs, being fair and large.
np1 n2 c-acp pns32 vbdr j, av pns32 vbdr vvn p-acp n2, vbg j cc j.
(38) treatise (DIV2)
479
Image 12
1761
There is a double vse of them:
There is a double use of them:
pc-acp vbz dt j-jn n1 pp-f pno32:
(38) treatise (DIV2)
479
Image 12
1762
one to keepe the seuerall peeces of armour fast and close together, and to hold the loines of a man firme,
one to keep the several Pieces of armour fast and close together, and to hold the loins of a man firm,
pi p-acp vvi dt j n2 pp-f n1 av-j cc av-j av, cc pc-acp vvi dt n2 pp-f dt n1 j,
(38) treatise (DIV2)
479
Image 12
1763
and steddy, that he might be able to stand the surer, and hold out the longer.
and steady, that he might be able to stand the Surer, and hold out the longer.
cc j, cst pns31 vmd vbi j pc-acp vvi dt jc, cc vvb av dt jc.
(38) treatise (DIV2)
479
Image 12
1764
The other to couer the ioints of the armour, that they might not be seene. The first vse was for strength: the second for ornament.
The other to cover the Joints of the armour, that they might not be seen. The First use was for strength: the second for ornament.
dt j-jn pc-acp vvi dt n2 pp-f dt n1, cst pns32 vmd xx vbi vvn. dt ord n1 vbds p-acp n1: dt ord p-acp n1.
(38) treatise (DIV2)
479
Image 12
1765
§. 4. Wherein a girdle is resembled to truth.
§. 4. Wherein a girdle is resembled to truth.
§. crd c-crq dt n1 vbz vvn p-acp n1.
(38) treatise (DIV2)
479
Image 12
1766
THus truth is both an ornament to a Christian souldier, and also an excellent meanes of strength to vphold him.
THus truth is both an ornament to a Christian soldier, and also an excellent means of strength to uphold him.
av n1 vbz d dt n1 p-acp dt njp n1, cc av dt j n2 pp-f n1 pc-acp vvi pno31.
(38) treatise (DIV2)
480
Image 12
1767
For it doth both grace and honour him before God and man;
For it does both grace and honour him before God and man;
p-acp pn31 vdz d n1 cc vvi pno31 p-acp np1 cc n1;
(38) treatise (DIV2)
480
Image 12
1768
and also fast holdeth together other graces of Gods Spirit, especially in temptation, when they are most shaken, and so vpholdeth him.
and also fast holds together other graces of God's Spirit, especially in temptation, when they Are most shaken, and so upholdeth him.
cc av av-j vvz av j-jn n2 pp-f npg1 n1, av-j p-acp n1, c-crq pns32 vbr av-ds vvn, cc av vvz pno31.
(38) treatise (DIV2)
480
Image 12
1769
This will more euidently appeare by the particular branches of truth before mentioned.
This will more evidently appear by the particular branches of truth before mentioned.
d vmb av-dc av-j vvi p-acp dt j n2 pp-f n1 a-acp vvn.
(38) treatise (DIV2)
480
Image 12
1770
1 What greater ornament and beauty to religion, then soundnesse and euidence of truth? This is the very glorie and crowne thereof:
1 What greater ornament and beauty to Religion, then soundness and evidence of truth? This is the very glory and crown thereof:
vvn r-crq jc n1 cc n1 p-acp n1, av n1 cc n1 pp-f n1? d vbz dt j n1 cc vvi av:
(38) treatise (DIV2)
481
Image 12
1771
all other vaine glosses, as antiqui ••e, vniuersality, vnity, vniformity, succession, consent, multitude, pompe, reuenues, &c:
all other vain Glosses, as antiqui ••e, universality, unity, uniformity, succession, consent, multitude, pomp, revenues, etc.:
d j-jn j n2, c-acp fw-la fw-la, n1, n1, n1, n1, n1, n1, n1, n2, av:
(38) treatise (DIV2)
481
Image 12
1772
being separated from truth, a• but as so many pearles in a blind eye, which make it so much the more deformed:
being separated from truth, a• but as so many Pearls in a blind eye, which make it so much the more deformed:
vbg vvn p-acp n1, n1 p-acp a-acp av d n2 p-acp dt j n1, r-crq vvb pn31 av av-d dt av-dc j-vvn:
(38) treatise (DIV2)
481
Image 12
1773
for, the more ancient, vniuersall, vniforme, and pompous superstition, idolatry, or any false religion is, the more odious, and detestable it is;
for, the more ancient, universal, uniform, and pompous Superstition, idolatry, or any false Religion is, the more odious, and detestable it is;
c-acp, dt av-dc j, j, j, cc j n1, n1, cc d j n1 vbz, dt av-dc j, cc j pn31 vbz;
(38) treatise (DIV2)
481
Image 12
1774
but the more true and sound it is, the more excellent and glorious it is.
but the more true and found it is, the more excellent and glorious it is.
cc-acp dt av-dc j cc vvb pn31 vbz, dt av-dc j cc j pn31 vbz.
(38) treatise (DIV2)
481
Image 12
1775
So for strength, what can better settle and establish the iudgement of a man then truth? Great is truth, and preuaileth.
So for strength, what can better settle and establish the judgement of a man then truth? Great is truth, and prevaileth.
av p-acp n1, q-crq vmb vvi vvi cc vvi dt n1 pp-f dt n1 av n1? j vbz n1, cc vvz.
(38) treatise (DIV2)
482
Image 12
1776
It is like a sharpe sword in a weake mans hand, which is able to pierce deepe though there bee but small strength to thrust it.
It is like a sharp sword in a weak men hand, which is able to pierce deep though there be but small strength to thrust it.
pn31 vbz av-j dt j n1 p-acp dt j ng1 n1, r-crq vbz j pc-acp vvi av-jn c-acp pc-acp vbi p-acp j n1 pc-acp vvi pn31.
(38) treatise (DIV2)
482
Image 12
1777
Truth cannot be ouercome, neither is daunted with the multitude of enemies. Truth cannot be overcome, neither is daunted with the multitude of enemies.
n1 vmbx vbi vvn, av-dx vbz vvn p-acp dt n1 pp-f n2.
(38) treatise (DIV2)
482
Image 12
1778
This is it which hath made Martyrs in all ages to stand to their profession vnto death,
This is it which hath made Martyrs in all ages to stand to their profession unto death,
d vbz pn31 r-crq vhz vvn n2 p-acp d n2 pc-acp vvi p-acp po32 n1 p-acp n1,
(38) treatise (DIV2)
482
Image 12
1779
and to seale it with their blood, rather then start from it; yea, though many of them were illiterate men and weake weomen.
and to seal it with their blood, rather then start from it; yea, though many of them were illiterate men and weak women.
cc pc-acp vvi pn31 p-acp po32 n1, av-c cs vvi p-acp pn31; uh, cs d pp-f pno32 vbdr j n2 cc j n2.
(38) treatise (DIV2)
482
Image 12
1780
The like may be said of the other branches of truth: an vpright and sincere heart maketh a man amiable before God himselfe.
The like may be said of the other branches of truth: an upright and sincere heart makes a man amiable before God himself.
dt av-j vmb vbi vvn pp-f dt j-jn n2 pp-f n1: dt av-j cc j n1 vvz dt n1 j p-acp np1 px31.
(38) treatise (DIV2)
483
Image 12
1781
Dauid being a man of a single heart, is termed, A man after Gods owne heart. David being a man of a single heart, is termed, A man After God's own heart.
np1 vbg dt n1 pp-f dt j n1, vbz vvn, dt n1 p-acp n2 d n1.
(38) treatise (DIV2)
483
Image 12
1782
And Noach being an vpright man, found grace in the eyes of God. No eloquence or learning can so grace and commend a mans speech as truth:
And Noah being an upright man, found grace in the eyes of God. No eloquence or learning can so grace and commend a men speech as truth:
cc av vbg dt av-j n1, vvd n1 p-acp dt n2 pp-f np1. av-dx n1 cc n1 vmb av vvi cc vvi dt ng1 n1 p-acp n1:
(38) treatise (DIV2)
483
Image 12
1783
for lying and falshood, are parts of that foule and filthy communication, which the Apostle condemneth.
for lying and falsehood, Are parts of that foul and filthy communication, which the Apostle Condemneth.
c-acp vvg cc n1, vbr n2 pp-f d j cc j n1, r-crq dt n1 vvz.
(38) treatise (DIV2)
484
Image 12
1784
The Lord hateth a lying tongue: it is an abomination vnto him. The Lord hates a lying tongue: it is an abomination unto him.
dt n1 vvz dt j-vvg n1: pn31 vbz dt n1 p-acp pno31.
(38) treatise (DIV2)
484
Image 12
1785
No outward comelinesse of body can so commend a man, as plaine, faithfull, and honest dealing.
No outward comeliness of body can so commend a man, as plain, faithful, and honest dealing.
dx j n1 pp-f n1 vmb av vvi dt n1, c-acp j, j, cc j n-vvg.
(38) treatise (DIV2)
485
Image 12
1786
This made Nathaniel so gracious in Christs eyes: but none more odious and detestable to God and man, then dissembling, and deceitfull persons: This made Nathaniel so gracious in Christ eyes: but none more odious and detestable to God and man, then dissembling, and deceitful Persons:
d vvd np1 av j p-acp npg1 n2: cc-acp pix av-dc j cc j p-acp np1 cc n1, av vvg, cc j n2:
(38) treatise (DIV2)
485
Image 12
1787
the conscience of such maketh them to shun the light, and be afraid of Gods presence, as Adam. So likewise, truth in all these, doth very much strengthen and vphold a man in time of triall, and keepeth him from fainting.
the conscience of such makes them to shun the Light, and be afraid of God's presence, as Adam. So likewise, truth in all these, does very much strengthen and uphold a man in time of trial, and Keepeth him from fainting.
dt n1 pp-f d vvz pno32 pc-acp vvi dt n1, cc vbi j pp-f npg1 n1, p-acp np1. av av, n1 p-acp d d, vdz av av-d vvi cc vvi dt n1 p-acp n1 pp-f n1, cc vvz pno31 p-acp vvg.
(38) treatise (DIV2)
485
Image 12
1788
This was the ground of Iobs courage and constancy. This added an edge to Hezek•ahs prayers. This was the ground of Jobs courage and constancy. This added an edge to Hezek•ahs Prayers.
d vbds dt n1 pp-f n2 n1 cc n1. d vvd dt n1 p-acp npg1 n2.
(38) treatise (DIV2)
485
Image 12
1789
This made Dauid bold to referre himselfe to Gods triall & examination. This vpheld Paul against all that could be laid against him. §. 5. Of getting truth. This made David bold to refer himself to God's trial & examination. This upheld Paul against all that could be laid against him. §. 5. Of getting truth.
d vvd np1 j pc-acp vvi px31 p-acp npg1 n1 cc n1. d vvd np1 p-acp d cst vmd vbi vvn p-acp pno31. §. crd pp-f vvg n1.
(38) treatise (DIV2)
485
Image 12
1790
THe account which wee are to make of this spirituall belt is declared by Solomon, who exhorteth to buy the truth, and not sell it.
THe account which we Are to make of this spiritual belt is declared by Solomon, who exhorteth to buy the truth, and not fell it.
dt n1 r-crq pns12 vbr pc-acp vvi pp-f d j n1 vbz vvn p-acp np1, r-crq vvz p-acp vvb dt n1, cc xx vvi pn31.
(38) treatise (DIV2)
486
Image 12
1791
This aduice concerneth two sorts of men, 1. Such as haue it not:
This Advice concerns two sorts of men, 1. Such as have it not:
d n1 vvz crd n2 pp-f n2, crd d c-acp vhb pn31 xx:
(38) treatise (DIV2)
486
Image 12
1792
they must labour to get it: 2. Such as haue it, they must hold it fast.
they must labour to get it: 2. Such as have it, they must hold it fast.
pns32 vmb vvi pc-acp vvi pn31: crd d c-acp vhb pn31, pns32 vmb vvi pn31 av-j.
(38) treatise (DIV2)
486
Image 12
1793
That this direction may bee the better applied, wee are well to search whether we haue this girdle of verity or no.
That this direction may be the better applied, we Are well to search whither we have this girdle of verity or no.
cst d n1 vmb vbi dt av-jc vvn, pns12 vbr av pc-acp vvi cs pns12 vhb d n1 pp-f n1 cc uh-dx.
(38) treatise (DIV2)
486
Image 12
1794
Fitly may I apply that to truth, which the Apostle speaketh of faith; Examine your selues whether yee haue truth, proue your selues.
Fitly may I apply that to truth, which the Apostle speaks of faith; Examine your selves whither ye have truth, prove your selves.
av-j vmb pns11 vvi cst p-acp n1, r-crq dt n1 vvz pp-f n1; vvb po22 n2 cs pn22 vhb n1, vvb po22 n2.
(38) treatise (DIV2)
486
Image 12
1795
There is no grace which maketh a more sensible difference betwixt the children of God and of the Diuel, then truth.
There is no grace which makes a more sensible difference betwixt the children of God and of the devil, then truth.
pc-acp vbz dx n1 r-crq vvz dt av-dc j n1 p-acp dt n2 pp-f np1 cc pp-f dt n1, cs n1.
(38) treatise (DIV2)
486
Image 12
1796
In this examination we must proceed in order. §. 6. How triall of truth may be made.
In this examination we must proceed in order. §. 6. How trial of truth may be made.
p-acp d n1 pns12 vmb vvi p-acp n1. §. crd q-crq n1 pp-f n1 vmb vbi vvn.
(38) treatise (DIV2)
486
Image 12
1797
1. TRiall is to bee made of the truth of our iudgement:
1. Trial is to be made of the truth of our judgement:
crd n1 vbz pc-acp vbi vvn pp-f dt n1 pp-f po12 n1:
(38) treatise (DIV2)
487
Image 12
1798
whether the religion which we professe, and all the principles thereof be assuredly sound and true. whither the Religion which we profess, and all the principles thereof be assuredly found and true.
cs dt n1 r-crq pns12 vvb, cc d dt n2 av vbb av-vvn j cc j.
(38) treatise (DIV2)
487
Image 12
1799
To this tendeth that exhortation of Saint Paul, Trie all things; and that of Saint Iohn, Trie the spirits.
To this tendeth that exhortation of Saint Paul, Try all things; and that of Saint John, Try the spirits.
p-acp d vvz cst n1 pp-f n1 np1, vvb d n2; cc cst pp-f n1 np1, vvb dt n2.
(38) treatise (DIV2)
487
Image 12
1800
For this end, the direction giuen by Christ ( Search the Scriptures ) is to be obserued and followed, as it was by the men of Berea: for the Scriptures are the word of truth, and the voice of God, the highest and chiefest Iudge:
For this end, the direction given by christ (Search the Scriptures) is to be observed and followed, as it was by the men of Berea: for the Scriptures Are the word of truth, and the voice of God, the highest and chiefest Judge:
p-acp d n1, dt n1 vvn p-acp np1 (vvb dt n2) vbz pc-acp vbi vvn cc vvn, c-acp pn31 vbds p-acp dt n2 pp-f np1: p-acp dt n2 vbr dt n1 pp-f n1, cc dt n1 pp-f np1, dt js cc js-jn n1:
(38) treatise (DIV2)
487
Image 12
1801
a most perfect, sufficient, impartiall Iudge. They who make any other Iudge may soone be deceiued.
a most perfect, sufficient, impartial Judge. They who make any other Judge may soon be deceived.
dt av-ds j, j, j n1. pns32 r-crq vvb d j-jn n1 vmb av vbi vvn.
(38) treatise (DIV2)
487
Image 12
1802
Here see what wrong Popish guides doe to their followers, in keeping from them this touch-stone of truth.
Here see what wrong Popish guides do to their followers, in keeping from them this touchstone of truth.
av vvi r-crq j-jn j n2 vdb p-acp po32 n2, p-acp vvg p-acp pno32 d n1 pp-f n1.
(38) treatise (DIV2)
488
Image 12
1803
See what ideots they bee who thinke it sufficient to beleeue as the Church doth.
See what Idiots they bee who think it sufficient to believe as the Church does.
n1 q-crq n2 pns32 n1 r-crq vvb pn31 j pc-acp vvi p-acp dt n1 vdz.
(38) treatise (DIV2)
488
Image 12
1804
Such are they among vs, whose onely ground of faith is the common receiued Doctrine, be it true or false.
Such Are they among us, whose only ground of faith is the Common received Doctrine, be it true or false.
d vbr pns32 p-acp pno12, rg-crq j n1 pp-f n1 vbz dt j vvn n1, vbb pn31 j cc j.
(38) treatise (DIV2)
488
Image 12
1805
No maruell they be soone shaken and remoued: they want this girdle of truth, which should strengthen them.
No marvel they be soon shaken and removed: they want this girdle of truth, which should strengthen them.
dx n1 pns32 vbb av vvn cc vvn: pns32 vvb d n1 pp-f n1, r-crq vmd vvi pno32.
(38) treatise (DIV2)
488
Image 12
1806
2 If wee find truth seated in our vnderstanding, then are we further to obserue whether like the ointment powred on Aarons head;
2 If we find truth seated in our understanding, then Are we further to observe whither like the ointment poured on Aaron's head;
crd cs pns12 vvb n1 vvn p-acp po12 n1, av vbr pns12 av-j pc-acp vvi c-crq av-j dt n1 vvn p-acp npg1 n1;
(38) treatise (DIV2)
489
Image 12
1807
and the dew that fell on the mountaines of Sion, it descend from the head to the heart: and the due that fell on the Mountains of Sion, it descend from the head to the heart:
cc dt n1 cst vvd p-acp dt n2 pp-f np1, pn31 vvi p-acp dt n1 p-acp dt n1:
(38) treatise (DIV2)
489
Image 12
1808
whether the heart be vpright before God or no.
whither the heart be upright before God or no.
cs dt n1 vbb av-j p-acp np1 cc uh-dx.
(38) treatise (DIV2)
489
Image 12
1809
It appeareth that Dauid thorowly searched his heart for the truth thereof, or else durst he not with such boldnesse and confidence haue referred it to Gods triall:
It appears that David thoroughly searched his heart for the truth thereof, or Else durst he not with such boldness and confidence have referred it to God's trial:
pn31 vvz cst np1 av-j vvd po31 n1 p-acp dt n1 av, cc av vvd pns31 xx p-acp d n1 cc n1 vhb vvn pn31 p-acp npg1 n1:
(38) treatise (DIV2)
489
Image 12
1810
the like I might instance in Iob, Hezechiah, Paul, and many others. Great neede there is of thorow trying the heart: the like I might instance in Job, Hezekiah, Paul, and many Others. Great need there is of thorough trying the heart:
dt av-j pns11 vmd n1 p-acp np1, np1, np1, cc d n2-jn. j n1 pc-acp vbz pp-f j vvg dt n1:
(38) treatise (DIV2)
489
Image 12
1811
for it is deceitfull aboue all things, and that not onely to others who cannot discerne the secrets thereof,
for it is deceitful above all things, and that not only to Others who cannot discern the secrets thereof,
c-acp pn31 vbz j p-acp d n2, cc cst xx av-j p-acp ng2-jn r-crq vmbx vvi dt n2-jn av,
(38) treatise (DIV2)
489
Image 12
1812
but also to men themselues, if at least they diue not into the bottom of it.
but also to men themselves, if At least they dive not into the bottom of it.
cc-acp av p-acp n2 px32, cs p-acp av-ds pns32 vvb xx p-acp dt n1 pp-f pn31.
(38) treatise (DIV2)
489
Image 12
1813
Some be such grosse hypocrites, that they cannot but in their hearts condemne themselues, as Ananias and Saphira: others so simple as they beguile themselues, like Peter and the other Disciples.
some be such gross Hypocrites, that they cannot but in their hearts condemn themselves, as Ananias and Sapphira: Others so simple as they beguile themselves, like Peter and the other Disciples.
d vbb d j n2, cst pns32 vmbx p-acp p-acp po32 n2 vvi px32, c-acp np1 cc np1: ng2-jn av j c-acp pns32 vvb px32, av-j np1 cc dt j-jn n2.
(38) treatise (DIV2)
489
Image 12
1814
In all ages many haue thought better of the integrity of their heart, then by proofe and euent it hath fallen out to be.
In all ages many have Thought better of the integrity of their heart, then by proof and event it hath fallen out to be.
p-acp d n2 d vhb vvn av-jc pp-f dt n1 pp-f po32 n1, av p-acp n1 cc n1 pn31 vhz vvn av pc-acp vbi.
(38) treatise (DIV2)
489
Image 12
1815
The best triall of our heart will bee by our disposition when wee are alone,
The best trial of our heart will be by our disposition when we Are alone,
dt js n1 pp-f po12 n1 vmb vbi p-acp po12 n1 c-crq pns12 vbr j,
(38) treatise (DIV2)
489
Image 12
1816
or when wee can conceale our thoughts and cogitations from all men, yea, euen from the very suspition and coniecture of men:
or when we can conceal our thoughts and cogitations from all men, yea, even from the very suspicion and conjecture of men:
cc c-crq pns12 vmb vvi po12 n2 cc n2 p-acp d n2, uh, av p-acp dt j n1 cc n1 pp-f n2:
(38) treatise (DIV2)
489
Image 12
1817
if then they be vpright, and therefore vpright, because we desire to approue our selues to God, as Ioseph, then may we be assured there is truth in them.
if then they be upright, and Therefore upright, Because we desire to approve our selves to God, as Ioseph, then may we be assured there is truth in them.
cs av pns32 vbb av-j, cc av av-j, c-acp pns12 vvb pc-acp vvi po12 n2 p-acp np1, p-acp np1, av vmb pns12 vbi vvn a-acp vbz n1 p-acp pno32.
(38) treatise (DIV2)
489
Image 12
1818
3 From the heart which is a fountaine, we are to proceede to the streames thereof, our speeches and actions;
3 From the heart which is a fountain, we Are to proceed to the streams thereof, our Speeches and actions;
crd p-acp dt n1 r-crq vbz dt n1, pns12 vbr pc-acp vvi p-acp dt n2 av, po12 n2 cc n2;
(38) treatise (DIV2)
490
Image 12
1819
and search whether from this cleare spring there flow forth cleare waters, and so see what correspondency there is betwixt them.
and search whither from this clear spring there flow forth clear waters, and so see what correspondency there is betwixt them.
cc vvb cs p-acp d j n1 pc-acp vvi av j n2, cc av vvb r-crq n1 a-acp vbz p-acp pno32.
(38) treatise (DIV2)
490
Image 12
1820
Now here we are not onely to obserue whether our speeches doe agree with our knowledge of the thing we vtter,
Now Here we Are not only to observe whither our Speeches do agree with our knowledge of the thing we utter,
av av pns12 vbr xx av-j pc-acp vvi cs po12 n2 vdb vvi p-acp po12 n1 pp-f dt n1 pns12 vvb,
(38) treatise (DIV2)
490
Image 12
1821
and with euidence of the thing it selfe, or whether our actions be plaine, or fraudulent and deceitfull;
and with evidence of the thing it self, or whither our actions be plain, or fraudulent and deceitful;
cc p-acp n1 pp-f dt n1 pn31 n1, cc cs po12 n2 vbb j, cc j cc j;
(38) treatise (DIV2)
490
Image 12
1822
but also whether that true and good communication which we vtter, and those true and honest actions which we performe, doe come from the good treasure of a true heart.
but also whither that true and good communication which we utter, and those true and honest actions which we perform, do come from the good treasure of a true heart.
cc-acp av cs cst j cc j n1 r-crq pns12 vvb, cc d j cc j n2 r-crq pns12 vvb, vdb vvi p-acp dt j n1 pp-f dt j n1.
(38) treatise (DIV2)
490
Image 12
1823
For our helpe in this triall, note these few directions. §. 7. Directions for triall of truth in speech and action.
For our help in this trial, note these few directions. §. 7. Directions for trial of truth in speech and actium.
p-acp po12 n1 p-acp d n1, vvb d d n2. §. crd n2 p-acp n1 pp-f n1 p-acp n1 cc n1.
(38) treatise (DIV2)
490
Image 12
1824
1. VVHat is the ground of truth in our words and actions? what moueth vs thereunto? whether popular applause ( as the Sribes and Pharises, who did all to be seene of men, for they loued the praise of men more then of God ) or credit and estimation (as Saul ) or profit (as the Schechemites) or respect to some men (as Ioash and his people) or desire of quiet and auoiding trouble, (as they which became Iewes in Mordecaies time) or company and example of others, (as Ananias and Saphira ) or intent to worke some mischiefe, (as Iezabel, and Ishmael. These and such other by-respects being the ground and cause of our actions, doe plainely argue that there is no sound truth in them.
1. What is the ground of truth in our words and actions? what moves us thereunto? whither popular applause (as the Sribes and Pharisees, who did all to be seen of men, for they loved the praise of men more then of God) or credit and estimation (as Saul) or profit (as the Schechemites) or respect to Some men (as Joash and his people) or desire of quiet and avoiding trouble, (as they which became Iewes in Mordecaies time) or company and Exampl of Others, (as Ananias and Sapphira) or intent to work Some mischief, (as Jezebel, and Ishmael. These and such other by-respects being the ground and cause of our actions, do plainly argue that there is no found truth in them.
crd q-crq vbz dt n1 pp-f n1 p-acp po12 n2 cc n2? r-crq vvz pno12 av? cs j n1 (p-acp dt n2 cc np2, r-crq vdd d pc-acp vbi vvn pp-f n2, p-acp pns32 vvd dt n1 pp-f n2 av-dc cs pp-f np1) cc vvi cc n1 (c-acp np1) cc vvb (c-acp dt n1) cc vvb p-acp d n2 (c-acp n1 cc po31 n1) cc vvb pp-f j-jn cc vvg n1, (c-acp pns32 r-crq vvd npg1 p-acp vvz n1) cc n1 cc n1 pp-f n2-jn, (c-acp np1 cc np1) cc n1 pc-acp vvi d n1, (c-acp np1, cc np1. d cc d j-jn n2 vbg dt n1 cc n1 pp-f po12 n2, vdb av-j vvi cst pc-acp vbz dx j n1 p-acp pno32.
(38) treatise (DIV2)
491
Image 12
1825
2 What is the extent of that truth we make shew of? whether it be in all things. This was the proofe of the Apostles good conscience:
2 What is the extent of that truth we make show of? whither it be in all things. This was the proof of the Apostles good conscience:
crd q-crq vbz dt n1 pp-f d n1 pns12 vvb n1 pp-f? cs pn31 vbb p-acp d n2. d vbds dt n1 pp-f dt n2 j n1:
(38) treatise (DIV2)
492
Image 12
1826
for truth is a leuen which seasoneth the whole lumpe.
for truth is a Leven which seasoneth the Whole lump.
p-acp n1 vbz dt crd r-crq vvz dt j-jn n1.
(38) treatise (DIV2)
492
Image 12
1827
So as they which at sometimes, and in some things are watchfull ouer their words and actions,
So as they which At sometime, and in Some things Are watchful over their words and actions,
av c-acp pns32 r-crq p-acp av, cc p-acp d n2 vbr j p-acp po32 n2 cc n2,
(38) treatise (DIV2)
492
Image 12
1828
but carelesse at other times in other things, want this leuen of truth, as Herod.
but careless At other times in other things, want this Leven of truth, as Herod.
cc-acp j p-acp j-jn n2 p-acp j-jn n2, vvb d crd pp-f n1, c-acp np1.
(38) treatise (DIV2)
492
Image 12
1829
3 What the things are wherein wee are most strictt? whether they be matters of greatest weight and moment? They who pretend much truth in smal and light matters,
3 What the things Are wherein we Are most strictt? whither they be matters of greatest weight and moment? They who pretend much truth in small and Light matters,
crd r-crq dt n2 vbr c-crq pns12 vbr av-ds n1? cs pns32 vbb n2 pp-f js n1 cc n1? pns32 r-crq vvb d n1 p-acp j cc j n2,
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1830
and are carelesse and dissolute in great and weighty matters, haue no sound truth in them.
and Are careless and dissolute in great and weighty matters, have no found truth in them.
cc vbr j cc j p-acp j cc j n2, vhb dx j n1 p-acp pno32.
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1831
Such were the Scribes and Pharises. Such were the Scribes and Pharisees.
d vbdr dt n2 cc np2.
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1832
4 What order we obserue? whether first we beginne with our selues, and looke to our owne speeches and actions.
4 What order we observe? whither First we begin with our selves, and look to our own Speeches and actions.
crd r-crq n1 pns12 vvb? c-crq ord pns12 vvb p-acp po12 n2, cc vvi p-acp po12 d n2 cc n2.
(38) treatise (DIV2)
494
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1833
Many will be more forward and zealous in stirring vp others to all manner of truth, then themselues: Many will be more forward and zealous in stirring up Others to all manner of truth, then themselves:
d vmb vbi av-dc j cc j p-acp vvg p-acp n2-jn p-acp d n1 pp-f n1, cs px32:
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1834
yea, they will checke others for failing in such things wherein themselues are most faulty: surely there is no sound truth in such.
yea, they will check Others for failing in such things wherein themselves Are most faulty: surely there is no found truth in such.
uh, pns32 vmb vvi n2-jn p-acp vvg p-acp d n2 c-crq px32 vbr av-ds j: av-j a-acp vbz dx j n1 p-acp d.
(38) treatise (DIV2)
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1835
Christ maketh this a note of hypocrisie. §. 8. Of buying truth. christ makes this a note of hypocrisy. §. 8. Of buying truth.
np1 vvz d dt n1 pp-f n1. §. crd pp-f vvg n1.
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1836
THus are wee to search our selues thorowout, and if vpon this search wee cannot find that wee haue this girdle of verity,
THus Are we to search our selves throughout, and if upon this search we cannot find that we have this girdle of verity,
av vbr pns12 pc-acp vvi po12 n2 a-acp, cc cs p-acp d n1 pns12 vmbx vvi cst pns12 vhb d n1 pp-f n1,
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1837
then we must obserue the first part of the Wisemans aduice, Buy the truth, that is, vse all the meanes which possibly we can,
then we must observe the First part of the Wiseman's Advice, Buy the truth, that is, use all the means which possibly we can,
cs pns12 vmb vvi dt ord n1 pp-f dt ng1 n1, vvb dt n1, cst vbz, vvb d dt n2 r-crq av-j pns12 vmb,
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1838
for attaining vnto, and possessing it:
for attaining unto, and possessing it:
p-acp vvg p-acp, cc vvg pn31:
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1839
yea, though it be with a departing from, and forsaking of many things which seemed profitable and pleasant vnto vs,
yea, though it be with a departing from, and forsaking of many things which seemed profitable and pleasant unto us,
uh, cs pn31 vbb p-acp dt vvg p-acp, cc vvg pp-f d n2 r-crq vvd j cc j p-acp pno12,
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1840
because they and truth could not well stand together.
Because they and truth could not well stand together.
c-acp pns32 cc n1 vmd xx av vvi av.
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1841
The Metaphor of buying implieth a letting goe of some things, for the attaining of other things.
The Metaphor of buying Implies a letting go of Some things, for the attaining of other things.
dt n1 pp-f vvg vvz dt vvg vvb pp-f d n2, p-acp dt vvg pp-f j-jn n2.
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495
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1842
Excellentlie is this set forth vnto vs by two parables which Christ vttered, one of a man that bought a treasure,
Excellently is this Set forth unto us by two parables which christ uttered, one of a man that bought a treasure,
av-j vbz d vvn av p-acp pno12 p-acp crd n2 r-crq np1 vvd, crd pp-f dt n1 cst vvd dt n1,
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1843
and another of a Merchant that bought a pearle. Truth is a rich treasure, and a precious pearle:
and Another of a Merchant that bought a pearl. Truth is a rich treasure, and a precious pearl:
cc j-jn pp-f dt n1 cst vvd dt n1. n1 vbz dt j n1, cc dt j n1:
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1844
if the worth of it, and the need which we haue of it, were well knowne, I doubt not but easily wee should bee perswaded to part with much for the getting of it.
if the worth of it, and the need which we have of it, were well known, I doubt not but Easily we should be persuaded to part with much for the getting of it.
cs dt n1 pp-f pn31, cc dt n1 r-crq pns12 vhb pp-f pn31, vbdr av vvn, pns11 vvb xx cc-acp av-j pns12 vmd vbi vvn pc-acp vvi p-acp d c-acp dt n-vvg pp-f pn31.
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1845
So excellent it is, that for it selfe it is to be loued. §. 9. Motiues to buy Truth. So excellent it is, that for it self it is to be loved. §. 9. Motives to buy Truth.
av j pn31 vbz, cst p-acp pn31 n1 pn31 vbz pc-acp vbi vvn. §. crd n2 pc-acp vvi n1.
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1846
I Will therefore first lay downe some motiues to stirre vp in vs a desire of truth,
I Will Therefore First lay down Some motives to stir up in us a desire of truth,
pns11 vmb av ord vvd a-acp d n2 pc-acp vvi a-acp p-acp pno12 dt n1 pp-f n1,
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1847
and then some directions, to instruct vs how to get it. For the first, note the excellency: 2. The necessity: 3. The benefits of truth.
and then Some directions, to instruct us how to get it. For the First, note the excellency: 2. The necessity: 3. The benefits of truth.
cc av d n2, pc-acp vvi pno12 c-crq pc-acp vvi pn31. p-acp dt ord, vvb dt n1: crd dt n1: crd dt n2 pp-f n1.
(38) treatise (DIV2)
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1848
1 Excellent must that needs be, which maketh vs like to God: but nothing can make vs more like to him then truth:
1 Excellent must that needs be, which makes us like to God: but nothing can make us more like to him then truth:
crd j vmb cst vvz vbi, r-crq vv2 pno12 av-j p-acp np1: cc-acp pix vmb vvi pno12 dc j p-acp pno31 av n1:
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1849
for he is the Lord God of truth, his Sonne is truth, his holy Spirit the Spirit of truth, his word, the word of truth; his promises, commandements, iudgements, waies, workes, all truth. Herein doe the glorious Angels and Saints resemble God, whom to imitate is an excellent thing:
for he is the Lord God of truth, his Son is truth, his holy Spirit the Spirit of truth, his word, the word of truth; his promises, Commandments, Judgments, ways, works, all truth. Herein do the glorious Angels and Saints resemble God, whom to imitate is an excellent thing:
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(38) treatise (DIV2)
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1850
most contrary is the Diuell, and all that beare his image. Besides, Truth is a kind of perfection in all Christian graces; most contrary is the devil, and all that bear his image. Beside, Truth is a kind of perfection in all Christian graces;
av-ds n-jn vbz dt n1, cc d cst vvb po31 n1. a-acp, n1 vbz dt n1 pp-f n1 p-acp d njp n2;
(38) treatise (DIV2)
498
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1851
yea, the greatest perfection that we can attaine vnto in this life, one and the same word in Hebrew, signifieth both integrity or vprightnesse and perfection,
yea, the greatest perfection that we can attain unto in this life, one and the same word in Hebrew, signifies both integrity or uprightness and perfection,
uh, dt js n1 cst pns12 vmb vvi p-acp p-acp d n1, crd cc dt d n1 p-acp njp, vvz d n1 cc n1 cc n1,
(38) treatise (DIV2)
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Image 12
1852
so as some translate it vpright, some perfect. In regard of this quality, we may appeale to Gods iudgement,
so as Some translate it upright, Some perfect. In regard of this quality, we may appeal to God's judgement,
av c-acp d vvb pn31 av-j, d j. p-acp n1 pp-f d n1, pns12 vmb vvi p-acp ng1 n1,
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1853
but not in any other kind of perfection, whether of degrees, parts, measure, or the like,
but not in any other kind of perfection, whither of Degrees, parts, measure, or the like,
cc-acp xx p-acp d j-jn n1 pp-f n1, q-crq pp-f n2, n2, n1, cc dt j,
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1854
so that in this respect it hath an excellency aboue all other graces.
so that in this respect it hath an excellency above all other graces.
av cst p-acp d n1 pn31 vhz dt n1 p-acp d j-jn n2.
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1855
2 So needfull it is and necessary, as without it no other grace can be of any vse.
2 So needful it is and necessary, as without it not other grace can be of any use.
crd av j pn31 vbz cc j, c-acp p-acp pn31 xx j-jn n1 vmb vbi pp-f d n1.
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500
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1856
Faith, hope, loue, & all other graces, are as corrupt and putrified meate without it ▪ Therefore the Scripture commendeth faith vnfained, loue without dissimulation, wisedome without hypocrisie, &c. Yea,
Faith, hope, love, & all other graces, Are as corrupt and Putrified meat without it ▪ Therefore the Scripture commends faith unfeigned, love without dissimulation, Wisdom without hypocrisy, etc. Yea,
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1857
also lippes vnfained, innocent hands, &c. No knowledge, no righteousnesse, no good thing can stand an hypocrite in any steed.
also lips unfeigned, innocent hands, etc. No knowledge, no righteousness, no good thing can stand an hypocrite in any steed.
av n2 j-vvn-u, j-jn n2, av av-dx n1, dx n1, dx j n1 vmb vvi dt n1 p-acp d n1.
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1858
What good got Saul, Iudas, Ananias and Saphira, Simon Magus, and such other hypocrites, by all those seeming excellent gifts, which they made shew of? all they did was odious before God:
What good god Saul, Iudas, Ananias and Sapphira, Simon Magus, and such other Hypocrites, by all those seeming excellent Gifts, which they made show of? all they did was odious before God:
q-crq j vvn np1, np1, np1 cc np1, np1 np1, cc d j-jn n2, p-acp d d j-vvg j n2, r-crq pns32 vvd vvi pp-f? d pns32 vdd vbds j p-acp np1:
(38) treatise (DIV2)
501
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1859
Therefore notwithstanding the Pharises prayed oft, gaue much almes, fasted oft, duly payed their tithes, with the like;
Therefore notwithstanding the Pharisees prayed oft, gave much alms, fasted oft, duly paid their Tithes, with the like;
av c-acp dt np2 vvd av, vvd d n2, vvd av, av-jn vvn po32 n2, p-acp dt j;
(38) treatise (DIV2)
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1860
yet Christ denounceth many woes against them, Mat. 23. Hypocrites receiue no reward of God the searcher of hearts, but the punishment of deceit.
yet christ Denounceth many woes against them, Mathew 23. Hypocrites receive no reward of God the searcher of hearts, but the punishment of deceit.
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1861
3 Such is the benefit of truth, that the least measure of grace seasoned with it is acceptable to God,
3 Such is the benefit of truth, that the least measure of grace seasoned with it is acceptable to God,
crd d vbz dt n1 pp-f n1, cst dt ds n1 pp-f n1 vvn p-acp pn31 vbz j p-acp np1,
(38) treatise (DIV2)
502
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1862
and in that respect very profitable to vs. It is noted of those which in Hezechias time came out of Ephraim, and other tribes of Israel,
and in that respect very profitable to us It is noted of those which in Hezekiah time Come out of Ephraim, and other tribes of Israel,
cc p-acp d n1 av j p-acp pno12 pn31 vbz vvn pp-f d r-crq p-acp np1 n1 vvd av pp-f np1, cc j-jn n2 pp-f np1,
(38) treatise (DIV2)
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1863
vnto Ierusalem to keep the Passeouer, that they had not clen•ed themselues according to the Law, whereby they prouoked the Lord to inflict some iudgement vpon them:
unto Ierusalem to keep the Passover, that they had not clen•ed themselves according to the Law, whereby they provoked the Lord to inflict Some judgement upon them:
p-acp np1 pc-acp vvi dt np1, cst pns32 vhd xx vvn px32 vvg p-acp dt n1, c-crq pns32 vvd dt n1 pc-acp vvi d n1 p-acp pno32:
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1864
but Hezekiah putting the Lord in mind how they came with their whole heart to seeke the God of their Fathers, the Lord healed them.
but Hezekiah putting the Lord in mind how they Come with their Whole heart to seek the God of their Father's, the Lord healed them.
cc-acp np1 vvg dt n1 p-acp n1 c-crq pns32 vvd p-acp po32 j-jn n1 pc-acp vvi dt n1 pp-f po32 n2, dt n1 vvd pno32.
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1865
Well might Dauid pronounce the vpright blessed, for as God loueth truth, so the vpright are his delight, and hee hath promised to withhold no good thing from them.
Well might David pronounce the upright blessed, for as God loves truth, so the upright Are his delight, and he hath promised to withhold no good thing from them.
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1866
Thus we see what good reason we haue to buy truth. Obserue now how it may be gotten.
Thus we see what good reason we have to buy truth. Observe now how it may be got.
av pns12 vvb r-crq j n1 pns12 vhb pc-acp vvi n1. vvb av c-crq pn31 vmb vbi vvn.
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503
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1867
§: 10. Meanes to get truth.
§: 10. Means to get truth.
§: crd vvz pc-acp vvi n1.
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1868
FOr truth of iudgement, wee must resort to the place where it may be had, that is the true Church, the pillas and ground of Truth.
FOr truth of judgement, we must resort to the place where it may be had, that is the true Church, the pillas and ground of Truth.
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1869
In it is the fountaine of Truth, the holy Scriptures: in it flow forth the streames of Truth, by the Ministery of the Word.
In it is the fountain of Truth, the holy Scriptures: in it flow forth the streams of Truth, by the Ministry of the Word.
p-acp pn31 vbz dt n1 pp-f n1, dt j n2: p-acp pn31 vvi av dt n2 pp-f n1, p-acp dt n1 pp-f dt n1.
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1870
Be thou one of the members of the true Church, so shalt thou haue a right thereunto:
Be thou one of the members of the true Church, so shalt thou have a right thereunto:
vbb pns21 crd pp-f dt n2 pp-f dt j n1, av vm2 pns21 vhi dt n-jn av:
(38) treatise (DIV2)
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1871
Search the Scripture, frequent the Ministery of the Word, so shalt thou find Truth.
Search the Scripture, frequent the Ministry of the Word, so shalt thou find Truth.
vvb dt n1, vvi dt n1 pp-f dt n1, av vm2 pns21 vvi n1.
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1872
Rather then goe without it, let goe honour, wealth, pleasures, ease, and all thy naturall and carnall lusts: let goe all.
Rather then go without it, let go honour, wealth, pleasures, ease, and all thy natural and carnal Lustiest: let go all.
av-c cs vvi p-acp pn31, vvb vvb n1, n1, n2, n1, cc d po21 j cc j n2: vvb vvi d.
(38) treatise (DIV2)
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1873
Baul had surely a good mind to buy the Truth for he counted all things losse for the excellent knowledge of Christ. Baul had surely a good mind to buy the Truth for he counted all things loss for the excellent knowledge of christ.
vvb vhd av-j dt j n1 pc-acp vvi dt n1 p-acp pns31 vvd d n2 n1 p-acp dt j n1 pp-f np1.
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1874
For truth in heart, speech and carriage, remember that thou standest alwayes in the presence of God,
For truth in heart, speech and carriage, Remember that thou Standest always in the presence of God,
p-acp n1 p-acp n1, n1 cc n1, vvb cst pns21 vv2 av p-acp dt n1 pp-f np1,
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1875
and that thou hast to doe with him whether thou art alone, or in company, doing any duty that appertaineth to God or man;
and that thou hast to do with him whither thou art alone, or in company, doing any duty that appertaineth to God or man;
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1876
and in respect hereof, let thy care bee to approue thy selfe to God: Thus shalt thou get Truth.
and in respect hereof, let thy care be to approve thy self to God: Thus shalt thou get Truth.
cc p-acp n1 av, vvb po21 n1 vbb pc-acp vvi po21 n1 p-acp np1: av vm2 pns21 vvi n1.
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1877
For marke the charge which God himselfe gaue to Abraham, Walke before me, and be vpright.
For mark the charge which God himself gave to Abraham, Walk before me, and be upright.
p-acp n1 dt n1 r-crq np1 px31 vvd p-acp np1, vvb p-acp pno11, cc vbi av-j.
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1878
The former part of this charge, is a cause of the latter:
The former part of this charge, is a cause of the latter:
dt j n1 pp-f d n1, vbz dt n1 pp-f dt d:
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1879
the latter a fruit and euidence of the former, Ioseph had well acquainted himselfe with Gods presence, which made him so honest and vpright.
the latter a fruit and evidence of the former, Ioseph had well acquainted himself with God's presence, which made him so honest and upright.
dt d dt n1 cc n1 pp-f dt j, np1 vhd av vvn px31 p-acp npg1 n1, r-crq vvd pno31 av j cc av-j.
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1880
This is it which maketh men such dissemblers in their words and actions, that either they know not Gods presence in euery place,
This is it which makes men such dissemblers in their words and actions, that either they know not God's presence in every place,
d vbz pn31 r-crq vvz n2 d n2 p-acp po32 n2 cc n2, cst d pns32 vvb xx npg1 n1 p-acp d n1,
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1881
or beleeue it not, or thinke not of it, or regard it not.
or believe it not, or think not of it, or regard it not.
cc vvb pn31 xx, cc vvb xx pp-f pn31, cc vvb pn31 xx.
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1882
Mans presence maketh many be faithfull, iust, honest, &c. Surely Gods presence must needs worke much more,
men presence makes many be faithful, just, honest, etc. Surely God's presence must needs work much more,
ng1 n1 vvz d vbb j, j, j, av np1 npg1 n1 vmb av vvi d dc,
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1883
if it were duely weighed, or else men haue Atheisticall hearts.
if it were duly weighed, or Else men have Atheistical hearts.
cs pn31 vbdr av-jn vvn, cc av n2 vhb j n2.
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1884
Let vs set God alwayes before vs, and depart with any thing rather then offend him,
Let us Set God always before us, and depart with any thing rather then offend him,
vvb pno12 vvi np1 av p-acp pno12, cc vvi p-acp d n1 av-c cs vvi pno31,
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1885
and thus shall we come to be vpright. §. 11. Of keeping Truth.
and thus shall we come to be upright. §. 11. Of keeping Truth.
cc av vmb pns12 vvi pc-acp vbi av-j. §. crd pp-f vvg n1.
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1886
AFter that Truth is gotten, our next care must bee fast to hold it, and thereby manifest that great account which we make of it.
After that Truth is got, our next care must be fast to hold it, and thereby manifest that great account which we make of it.
p-acp d n1 vbz vvn, po12 ord n1 vmb vbi j pc-acp vvi pn31, cc av j cst j n1 r-crq pns12 vvb pp-f pn31.
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1887
Sell it not (saith the Wise man) by no meanes vpon any condition, for any respect let it go:Fell it not (Says the Wise man) by no means upon any condition, for any respect let it go:
vvb pn31 xx (vvz dt j n1) p-acp dx n2 p-acp d n1, p-acp d n1 vvb pn31 vvi:
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1888
for then it had bin better for vs neuer to haue had it.
for then it had been better for us never to have had it.
c-acp cs pn31 vhd vbn jc p-acp pno12 av pc-acp vhi vhn pn31.
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1889
All the good we reape by verity and integrity, after it is lost, is this, that another day it will rise vp in iudgement,
All the good we reap by verity and integrity, After it is lost, is this, that Another day it will rise up in judgement,
av-d dt j pns12 vvb p-acp n1 cc n1, c-acp pn31 vbz vvn, vbz d, cst j-jn n1 pn31 vmb vvi a-acp p-acp n1,
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1890
and be an heauy witnesse against vs. Some men make such account of some Iewels they haue, that no preferment, no fauour, no wealth, no office, nothing can purchase them;
and be an heavy witness against us some men make such account of Some Jewels they have, that no preferment, no favour, no wealth, no office, nothing can purchase them;
cc vbb dt j n1 p-acp pno12 d n2 vvb d n1 pp-f d n2 pns32 vhb, cst dx n1, dx n1, dx n1, dx n1, pix vmb vvi pno32;
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1891
and yet it may bee that their iewels are not worth the price which is offred for them.
and yet it may be that their Jewels Are not worth the price which is offered for them.
cc av pn31 vmb vbi cst po32 n2 vbr xx j dt n1 r-crq vbz vvn p-acp pno32.
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1892
Should not we much more esteeme of Truth, for which no sufficient price can be giuen? The holy Confessors and Martyrs in all ages haue well knowne the value of this iewell,
Should not we much more esteem of Truth, for which no sufficient price can be given? The holy Confessors and Martyrs in all ages have well known the valve of this jewel,
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1893
and in that respect preferred it before their liuings and liues: they would not let go Truth of doctrine:
and in that respect preferred it before their livings and lives: they would not let go Truth of Doctrine:
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507
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1894
Ioseph would not let goe Truth of heart and action, for loue nor feare. §. 12. How truth of doctrine is assaulted. Ioseph would not let go Truth of heart and actium, for love nor Fear. §. 12. How truth of Doctrine is assaulted.
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507
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1895
THis latter point of fast-holding and safe keeping Truth, is the rather to be regarded,
THis latter point of fast-holding and safe keeping Truth, is the rather to be regarded,
d d n1 pp-f j cc j vvg n1, vbz dt av pc-acp vbi vvn,
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508
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1896
because the Diuell and his instruments (not ignorant, that if this Girdle be wanting, all other peeces of Armour will stand vs in no stead) haue beene in all former ages,
Because the devil and his Instruments (not ignorant, that if this Girdle be wanting, all other Pieces of Armour will stand us in no stead) have been in all former ages,
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1897
and still are busie to get it away frō vs, sometimes by faire enticements & allurements to draw vs from truth of doctrine:
and still Are busy to get it away from us, sometime by fair enticements & allurements to draw us from truth of Doctrine:
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1898
on the one side are brought many plausible arguments, agreeable to the naturall humour and reason of man, (such are most of theargumēts which Papists vse;) on the other side much trouble & great persecution is raised.
on the one side Are brought many plausible Arguments, agreeable to the natural humour and reason of man, (such Are most of thearguments which Papists use;) on the other side much trouble & great persecution is raised.
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1899
If they c•not cleane ouerthrow Truth, yet they will do what they can to adulterate it:
If they c•not clean overthrow Truth, yet they will do what they can to adulterate it:
cs pns32 vmbx av-j vvi n1, av pns32 vmb vdi r-crq pns32 vmb p-acp j pn31:
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1900
witnesse the Prophets and Apostles times, and euery age euer since: I would our age and Countrey were free from it.
witness the prophets and Apostles times, and every age ever since: I would our age and Country were free from it.
vvb dt n2 cc n2 n2, cc d n1 av a-acp: pns11 vmd po12 n1 cc n1 vbdr j p-acp pn31.
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508
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1901
Behold how busie Popish Iesuites, Priests and Fryers are:
Behold how busy Popish Iesuites, Priests and Friars Are:
vvb c-crq j j np2, n2 cc n2 vbr:
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1902
what would they not giue? what would they not doe, to dispossesse vs of the Truth of Religion? §. 13. How sincerity is assaulted.
what would they not give? what would they not do, to dispossess us of the Truth of Religion? §. 13. How sincerity is assaulted.
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1903
SO likewise for sincerity, how doe profane worldlings seeke to wrest it from vs? endeuouring to make vs odious to all,
SO likewise for sincerity, how do profane worldlings seek to wrest it from us? endeavouring to make us odious to all,
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509
Image 12
1904
because we will not yeeld to them.
Because we will not yield to them.
c-acp pns12 vmb xx vvi p-acp pno32.
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509
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1905
These are as spitefully bent against vs for sincerity, Truth and honesty in our heart, words and actions,
These Are as spitefully bent against us for sincerity, Truth and honesty in our heart, words and actions,
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1906
as Papists are for verity and soundnesse of doctrine.
as Papists Are for verity and soundness of Doctrine.
c-acp njp2 vbr p-acp n1 cc n1 pp-f n1.
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509
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1907
For some hate those that are honest and vpright (as Ahab hated Micaiah; ) some scoffe at them (as Ismael at Isaac, ) saying, plaine dealing is a iewell, and he that vseth it will die a begger.
For Some hate those that Are honest and upright (as Ahab hated Micaiah;) Some scoff At them (as Ishmael At Isaac,) saying, plain dealing is a jewel, and he that uses it will die a beggar.
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509
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1908
Yea they will not sticke to brand them with the odious termes of hypocrisie and dissimulation,
Yea they will not stick to brand them with the odious terms of hypocrisy and dissimulation,
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1909
though of all sort of people they are farthest from it:
though of all sort of people they Are farthest from it:
cs pp-f d n1 pp-f n1 pns32 vbr js p-acp pn31:
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509
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1910
especially, if God suffer any affliction to fall on them, (as on his seruant Iob ) then with e Iobs wife and friends, they will be ready to vpbraid vnto them their integrity and vprightnesse,
especially, if God suffer any affliction to fallen on them, (as on his servant Job) then with e Jobs wife and Friends, they will be ready to upbraid unto them their integrity and uprightness,
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Image 12
1911
as if all had beene onely in shew to bleare mens eyes. But if any that indeed with an hollow heart haue made profession, doe fall away,
as if all had been only in show to blear men's eyes. But if any that indeed with an hollow heart have made profession, do fallen away,
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Image 12
1912
and so bee discouered (as Iudas, Ananias, Demas, and such other) their examples shall bee cast in the teeth of the most vpright.
and so be discovered (as Iudas, Ananias, Demas, and such other) their Examples shall be cast in the teeth of the most upright.
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509
Image 12
1913
And if, notwithstanding all this, they shall remaine constant (as Iob did) and not suffer their innocency and integrity to bee outfaced, then will they obiect against them the censure of other men,
And if, notwithstanding all this, they shall remain constant (as Job did) and not suffer their innocency and integrity to be outfaced, then will they Object against them the censure of other men,
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510
Image 12
1914
and say of them, How soeuer ye thinke of your selues, yet others, and those good men too, thinke not so well of you:
and say of them, How soever you think of your selves, yet Others, and those good men too, think not so well of you:
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510
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1915
if ye were wise, you would giue more credit to other mens iudgement, then to your owne:
if you were wise, you would give more credit to other men's judgement, then to your own:
cs pn22 vbdr j, pn22 vmd vvi dc n1 p-acp j-jn ng2 n1, av p-acp po22 d:
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510
Image 12
1916
for men are blind and partiall in iudging themselues. for men Are blind and partial in judging themselves.
c-acp n2 vbr j cc j p-acp vvg px32.
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510
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1917
Many by these and such like discouragements haue beene moued to make no account of Truth,
Many by these and such like discouragements have been moved to make no account of Truth,
d p-acp d cc d j n2 vhb vbn vvn pc-acp vvi dx n1 pp-f n1,
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Image 12
1918
but to leaue it to such as better esteeme it them they:
but to leave it to such as better esteem it them they:
cc-acp pc-acp vvi pn31 p-acp d c-acp jc n1 pn31 pno32 pns32:
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511
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1919
Others, to cast it away, and to yeeld to the times, both for Religion and conuersation, shewing themselues as superstitious or profane as the worst.
Others, to cast it away, and to yield to the times, both for Religion and Conversation, showing themselves as superstitious or profane as the worst.
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511
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1920
I will therefore as an antidote against those poysonous obiections, discouer the vanitie of them, and shew how these wyles may be auoided.
I will Therefore as an antidote against those poisonous objections, discover the vanity of them, and show how these wiles may be avoided.
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1921
§. 14. Of the necessity of Truth in Religion. 1 ▪ AGainst fast holding Truth in iudgement, two things are especially obiected.
§. 14. Of the necessity of Truth in Religion. 1 ▪ AGainst fast holding Truth in judgement, two things Are especially objected.
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1922
One, that it is not necessary: The other, that it is dangerous.
One, that it is not necessary: The other, that it is dangerous.
pi, cst pn31 vbz xx j: dt n-jn, cst pn31 vbz j.
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512
Image 12
1923
Obiect. 1. They say it is not necessary, because a man may be saued in any Religion. Object. 1. They say it is not necessary, Because a man may be saved in any Religion.
n1. crd pns32 vvb pn31 vbz xx j, p-acp dt n1 vmb vbi vvn p-acp d n1.
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513
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1924
Answ. This is a mo•t salse and impious position, the very bane of true Religion.Answer This is a mo•t salse and impious position, the very bane of true Religion.
np1 d vbz dt av-ds j cc j n1, dt j n1 pp-f j n1.
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514
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1925
The Apostle expresly saith, there is one faith. In that Christ termes himselfe the Way, the Truth, the Life, doth he not imply that hee is the onely true way that leadeth to life? That curse which the Apostle thundreth out against all that preached any otherwise then he had preached, ought to terrifie vs from yeelding to any thing but the Truth.
The Apostle expressly Says, there is one faith. In that christ terms himself the Way, the Truth, the Life, does he not imply that he is the only true Way that leads to life? That curse which the Apostle Thundereth out against all that preached any otherwise then he had preached, ought to terrify us from yielding to any thing but the Truth.
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1926
He pronounceth them damned which beleeue not the Truth. §. 15. Of the pretended danger in maintaining Truth. He pronounceth them damned which believe not the Truth. §. 15. Of the pretended danger in maintaining Truth.
pns31 vvz pno32 vvn r-crq vvb xx dt n1. §. crd pp-f dt j-vvn n1 p-acp vvg n1.
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1927
Obiect. 2. THe danger which they alledge, is either in regard of conspiracies, treasons and insurrections which Princes and Gouernous are subiect vnto,Object. 2. THe danger which they allege, is either in regard of conspiracies, treasons and insurrections which Princes and Governors Are Subject unto,
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515
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1928
if they be too stiffe in maintaining truth of Religion:
if they be too stiff in maintaining truth of Religion:
cs pns32 vbb av j p-acp vvg n1 pp-f n1:
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515
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1929
or persecutions which subiects are like to fall into, if they be too resolute in professing the Truth.
or persecutions which Subjects Are like to fallen into, if they be too resolute in professing the Truth.
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1930
Answ. For the danger of Princes and Magistrates, they need not to feare 〈 ◊ 〉 because they haue God to watch ouer them, Answer For the danger of Princes and Magistrates, they need not to Fear 〈 ◊ 〉 Because they have God to watch over them,
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Image 12
1931
and to bee their protector, so long as they maintaine the Truth.
and to be their protector, so long as they maintain the Truth.
cc pc-acp vbi po32 n1, av av-j c-acp pns32 vvb dt n1.
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1932
Not to search after examples of other ages and places, consider how miraculously God preserued Queene Elizabeth (of blessed memory) both from inuasions of enemies abroad,
Not to search After Examples of other ages and places, Consider how miraculously God preserved Queen Elizabeth (of blessed memory) both from invasions of enemies abroad,
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1933
and also from many conspiracies of Traitors at home.
and also from many conspiracies of Traitors At home.
cc av p-acp d n2 pp-f n2 p-acp n1-an.
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1934
After 44. yeeres, and 4. moneths prosperous Reigne, in peace she ended her dayes, notwithstanding all dangers whatsoeuer.
After 44. Years, and 4. months prosperous Reign, in peace she ended her days, notwithstanding all dangers whatsoever.
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1935
Many Treasons, close, cruell Treasons, such, as the like in all former ages haue not beene heard of, haue also beene intended against our present royall Soueraigne:
Many Treasons, close, cruel Treasons, such, as the like in all former ages have not been herd of, have also been intended against our present royal Sovereign:
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1936
what hath bene the issue? They which laid the snares were caught themselues, and he yet remaineth safe, (and long may he remaine safe.) Surely God hath respect to the Truth, which hath bin,
what hath be the issue? They which laid the snares were caught themselves, and he yet remains safe, (and long may he remain safe.) Surely God hath respect to the Truth, which hath been,
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1937
and still is maintained in this land.
and still is maintained in this land.
cc av vbz vvn p-acp d n1.
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1938
Our neighbour King thought to auoide danger by letting go •he Truth, and yeelding to idolatry: Our neighbour King Thought to avoid danger by letting go •he Truth, and yielding to idolatry:
po12 n1 n1 vvd pc-acp vvi n1 p-acp vvg vvb uh n1, cc vvg p-acp n1:
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1939
but thereby he cast himselfe out of the protection of the God of truth. What followed thereupon? One sorry villaine slue him in the midst of his guard.
but thereby he cast himself out of the protection of the God of truth. What followed thereupon? One sorry villain slew him in the midst of his guard.
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1940
As for the persecution which is raised against others, it is a note of blessednesse, a matter of reioycing:
As for the persecution which is raised against Others, it is a note of blessedness, a matter of rejoicing:
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1941
and in this respect a strong motiue to perswade vs fast to hold Truth. §. 16. Of the pretended trouble of conscience, which sincerity is said to cause.
and in this respect a strong motive to persuade us fast to hold Truth. §. 16. Of the pretended trouble of conscience, which sincerity is said to cause.
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1942
2 AGainst truth of heart, and remaining stedfast therein, are obiected, 1. Vexation of mind. 2. Wearisomnesse. 3. Outward troubles. 4. The iudgement of other men.
2 AGainst truth of heart, and remaining steadfast therein, Are objected, 1. Vexation of mind. 2. Wearisomeness. 3. Outward Troubles. 4. The judgement of other men.
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1943
Obiect. 1. The Diuell suggesteth to many, that it is impossible alwayes to keepe the heart vpright:Object. 1. The devil suggests to many, that it is impossible always to keep the heart upright:
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1944
and that if there be a little failing, the conscience is so troubled, as it can hardly (if at all) be quieted:
and that if there be a little failing, the conscience is so troubled, as it can hardly (if At all) be quieted:
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1945
and thereupon inferreth, that it is best not at all to regard truth of heart.
and thereupon infers, that it is best not At all to regard truth of heart.
cc av vvz, cst pn31 vbz js xx p-acp d pc-acp vvi n1 pp-f n1.
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1946
Answ. There can be no better, no more soueraigne a preseruatiue against trouble of conscience then truth of heart. This kept Iob from despaire: this made Hezekiah bold. Answer There can be no better, no more sovereign a preservative against trouble of conscience then truth of heart. This kept Job from despair: this made Hezekiah bold.
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1947
Truth of heart is a strong prop to a man in the middest of his manifold infirmities: Truth of heart is a strong prop to a man in the midst of his manifold infirmities:
n1 pp-f n1 vbz dt j n1 p-acp dt n1 p-acp dt n1 pp-f po31 j n2:
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1948
for it is impossible to keepe the heart free from all corruption, but yet there may be truth in heart.
for it is impossible to keep the heart free from all corruption, but yet there may be truth in heart.
c-acp pn31 vbz j pc-acp vvi dt n1 j p-acp d n1, cc-acp av pc-acp vmb vbi n1 p-acp n1.
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520
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1949
Euery corruption, though it argue imperfection, yet it argues not hypocrisie, if it steale into the heart against our honest purpose,
Every corruption, though it argue imperfection, yet it argues not hypocrisy, if it steal into the heart against our honest purpose,
d n1, cs pn31 vvb n1, av pn31 vvz xx n1, cs pn31 vvi p-acp dt n1 p-acp po12 j n1,
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1950
and against our earnest desire, and being discerned, causeth godly sorrow, and Christian watchfulnesse, both in purging the heart of that which is intred in,
and against our earnest desire, and being discerned, Causes godly sorrow, and Christian watchfulness, both in purging the heart of that which is interred in,
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1951
and also in keeping it that the like enter not in againe.
and also in keeping it that the like enter not in again.
cc av p-acp vvg pn31 cst dt j vvb xx p-acp av.
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520
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1952
But where there is no truth of heart, it is vtterly impossible that there should bee any sound comfort.
But where there is no truth of heart, it is utterly impossible that there should be any found Comfort.
p-acp c-crq pc-acp vbz dx n1 pp-f n1, pn31 vbz av-j j cst a-acp vmd vbi d j n1.
(38) treatise (DIV2)
520
Image 12
1953
If such a mans conscience be euer troubled, it will be ouerwhelmed and drowned in despaire.
If such a men conscience be ever troubled, it will be overwhelmed and drowned in despair.
cs d dt ng1 n1 vbb av vvn, pn31 vmb vbi vvn cc vvn p-acp n1.
(38) treatise (DIV2)
520
Image 12
1954
§. 17. Of the pretended wearisomnesse of Sincerity.
§. 17. Of the pretended wearisomeness of Sincerity.
§. crd pp-f dt j-vvn n1 pp-f n1.
(38) treatise (DIV2)
520
Image 12
1955
Obiect. 2. AGaine, he suggesteth that it is a wearisome thing to keep the Girdle of Truth alwayes close vnto vs. None can hold out, the most vpright haue fallen away, as Demas and others.Object. 2. Again, he suggests that it is a wearisome thing to keep the Girdle of Truth always close unto us None can hold out, the most upright have fallen away, as Demas and Others.
n1. crd av, pns31 vvz cst pn31 vbz dt j n1 pc-acp vvi dt n1 pp-f n1 av av-j p-acp pno12 pix vmb vvi av, dt av-ds av-j vhi vvn av, c-acp np1 cc n2-jn.
(38) treatise (DIV2)
521
Image 12
1956
Answ. It seemeth wearisome onely to those who neuer felt it, neuer knew it. I may say of it, as Christ of his yoke, It is easie and light. Answer It seems wearisome only to those who never felt it, never knew it. I may say of it, as christ of his yoke, It is easy and Light.
np1 pn31 vvz j av-j p-acp d r-crq av-x vvd pn31, av-x vvd pn31. pns11 vmb vvi pp-f pn31, c-acp np1 pp-f po31 n1, pn31 vbz j cc j.
(38) treatise (DIV2)
522
Image 12
1957
Yea, it is sweet and pleasant to him that indeed tasted of it.
Yea, it is sweet and pleasant to him that indeed tasted of it.
uh, pn31 vbz j cc j p-acp pno31 cst av vvn pp-f pn31.
(38) treatise (DIV2)
522
Image 12
1958
As for those which haue fallen, they neuer had a graine of Truth in their hearts:
As for those which have fallen, they never had a grain of Truth in their hearts:
p-acp p-acp d r-crq vhb vvn, pns32 av-x vhd dt n1 pp-f n1 p-acp po32 n2:
(38) treatise (DIV2)
522
Image 12
1959
all the shew they made, was only a shew: They fell because they had no Truth in them.
all the show they made, was only a show: They fell Because they had no Truth in them.
d dt n1 pns32 vvd, vbds av-j dt n1: pns32 vvd c-acp pns32 vhd dx n1 p-acp pno32.
(38) treatise (DIV2)
522
Image 12
1960
Had they beene vpright, they would haue continued so, for marke the vp right man: the end of that man is peace.
Had they been upright, they would have continued so, for mark thee up right man: the end of that man is peace.
vhd pns32 vbn av-j, pns32 vmd vhi vvn av, p-acp vvb pno32 a-acp j-jn n1: dt n1 pp-f d n1 vbz n1.
(38) treatise (DIV2)
522
Image 12
1961
§. 18. Of the pretended iudgements on the vpright.
§. 18. Of the pretended Judgments on the upright.
§. crd pp-f dt j-vvn n2 p-acp dt av-j.
(38) treatise (DIV2)
522
Image 12
1962
Obiesct. 3. FVrther, he inferreth that the vprightest are plagued as much, if not more then others.Obiesct. 3. Further, he infers that the Uprightest Are plagued as much, if not more then Others.
n1. crd av-jc, pns31 vvz cst dt js vbr vvn p-acp d, cs xx av-dc cs n2-jn.
(38) treatise (DIV2)
523
Image 12
1963
How then can their vprightnesse be pleasing to God?
How then can their uprightness be pleasing to God?
uh-crq av vmb po32 n1 vbb vvg p-acp np1?
(38) treatise (DIV2)
523
Image 12
1964
Answ. Corections are not takens of Gods wrath, but of his loue, when they are laid vpon his children. Answer Corections Are not takens of God's wrath, but of his love, when they Are laid upon his children.
np1 n2 vbr xx vvz pp-f npg1 n1, cc-acp pp-f po31 n1, c-crq pns32 vbr vvn p-acp po31 n2.
(38) treatise (DIV2)
524
Image 12
1965
The vpright haue many iudgements inflicted on them for proofe of their vprightnesse, (as Iob ) and therefore for their good,
The upright have many Judgments inflicted on them for proof of their uprightness, (as Job) and Therefore for their good,
dt av-j vhb d n2 vvn p-acp pno32 p-acp n1 pp-f po32 n1, (c-acp np1) cc av p-acp po32 j,
(38) treatise (DIV2)
524
Image 12
1966
and for their glory, yea also for the glory of God. §. 19. Of others opinions concerning a mans sincerity.
and for their glory, yea also for the glory of God. §. 19. Of Others opinions Concerning a men sincerity.
cc p-acp po32 n1, uh av p-acp dt n1 pp-f np1. §. crd pp-f ng2-jn n2 vvg dt ng1 n1.
(38) treatise (DIV2)
524
Image 12
1967
Obiect. Esides hee laboureth to perswade men that they deceiue themselues, in thinking they haue truth of heart,Object. Esides he Laboureth to persuade men that they deceive themselves, in thinking they have truth of heart,
n1. vvz pns31 vvz pc-acp vvi n2 cst pns32 vvb px32, p-acp vvg pns32 vhb n1 pp-f n1,
(38) treatise (DIV2)
525
Image 12
1968
when they haue none, because other men iudge not so well of them, as they themselues.
when they have none, Because other men judge not so well of them, as they themselves.
c-crq pns32 vhb pix, c-acp j-jn n2 vvb xx av av pp-f pno32, c-acp pns32 px32.
(38) treatise (DIV2)
525
Image 12
1969
Answ. No other man can so well discerne the Truth of heart, as a mans owne selfe: Answer No other man can so well discern the Truth of heart, as a men own self:
np1 dx j-jn n1 vmb av av vvi dt n1 pp-f n1, c-acp dt ng1 d n1:
(38) treatise (DIV2)
526
Image 12
1970
For what man knoweth the things of a man, saue the spirit of a man which is in him? As other men may iudge an hypocrite to bee vpright, For what man Knoweth the things of a man, save the Spirit of a man which is in him? As other men may judge an hypocrite to be upright,
p-acp r-crq n1 vvz dt n2 pp-f dt n1, p-acp dt n1 pp-f dt n1 r-crq vbz p-acp pno31? p-acp j-jn n2 vmb vvi dt n1 pc-acp vbi av-j,
(38) treatise (DIV2)
526
Image 12
1971
when the hypocrite in his own conscience knoweth himselfe to be so: so they may iudge an vpright man to be an hypocrite.
when the hypocrite in his own conscience Knoweth himself to be so: so they may judge an upright man to be an hypocrite.
c-crq dt n1 p-acp po31 d n1 vvz px31 pc-acp vbi av: av pns32 vmb vvi dt av-j n1 pc-acp vbi dt n1.
(38) treatise (DIV2)
526
Image 12
1972
But another mans iudgement cannot make the hypocrite to be vpright:
But Another men judgement cannot make the hypocrite to be upright:
p-acp j-jn ng1 n1 vmbx vvi dt n1 pc-acp vbi av-j:
(38) treatise (DIV2)
526
Image 12
1973
why then should it make an vpright man an hypocrite? the hypocrites conscience condemneth him,
why then should it make an upright man an hypocrite? the Hypocrites conscience Condemneth him,
c-crq av vmd pn31 vvi dt av-j n1 dt n1? dt n2 n1 vvz pno31,
(38) treatise (DIV2)
526
Image 12
1974
though all the world acquite him:
though all the world acquit him:
cs d dt n1 vvb pno31:
(38) treatise (DIV2)
526
Image 12
1975
and the vpright mans conscience will vphold him, as Iobs did, though all the world condemne him.
and the upright men conscience will uphold him, as Jobs did, though all the world condemn him.
cc dt av-j vvz n1 vmb vvi pno31, c-acp n2 vdd, cs d dt n1 vvb pno31.
(38) treatise (DIV2)
526
Image 12
1976
Beleued, if our heart condemne vs not, then haue we boldnesse towards God. For euery one standeth or falleth to his owne master. Believed, if our heart condemn us not, then have we boldness towards God. For every one Stands or falls to his own master.
vvd, cs po12 n1 vvb pno12 xx, av vhb pns12 n1 p-acp np1. p-acp d crd vvz cc vvz p-acp po31 d n1.
(38) treatise (DIV2)
526
Image 12
1977
§. 20. Pretended hinderances of plaine-dealing.
§. 20. Pretended hindrances of plain-dealing.
§. crd j-vvn n2 pp-f j-jn.
(38) treatise (DIV2)
526
Image 12
1978
3 AGainst Truth in words and deeds are obiected, I know not what hinderances and inconueniences.
3 AGainst Truth in words and Deeds Are objected, I know not what hindrances and inconveniences.
crd p-acp n1 p-acp n2 cc n2 vbr vvn, pns11 vvb xx r-crq n2 cc n2.
(38) treatise (DIV2)
527
Image 12
1979
Obiect. 1. Truth is an hinderance, in that it keepeth men from much gaine:Object. 1. Truth is an hindrance, in that it Keepeth men from much gain:
n1. crd n1 vbz dt n1, p-acp cst pn31 vvz n2 p-acp d n1:
(38) treatise (DIV2)
528
Image 12
1980
for some say, there is no liuing without lying, and vsing the common secrets of Trades.
for Some say, there is no living without lying, and using the Common secrets of Trades.
c-acp d vvb, pc-acp vbz dx n-vvg p-acp vvg, cc vvg dt j n2-jn pp-f n2.
(38) treatise (DIV2)
528
Image 12
1981
Answ. It were much better to want gaine, then to get it by any deceit of word or deed. Answer It were much better to want gain, then to get it by any deceit of word or deed.
np1 pn31 vbdr av-d jc pc-acp vvi n1, cs pc-acp vvi pn31 p-acp d n1 pp-f n1 cc n1.
(38) treatise (DIV2)
529
Image 12
1982
The bread of deceit is sweet to a man, but afterwards his mouth shall be filled with grauell: The bred of deceit is sweet to a man, but afterwards his Mouth shall be filled with gravel:
dt n1 pp-f n1 vbz j p-acp dt n1, cc-acp av po31 n1 vmb vbi vvn p-acp n1:
(38) treatise (DIV2)
529
Image 12
1983
A curse remaineth vpon that gaine which is deceitfully gotten. But this pretext of hinderance is a meere pretext, vtterly false: A curse remains upon that gain which is deceitfully got. But this pretext of hindrance is a mere pretext, utterly false:
dt n1 vvz p-acp d n1 r-crq vbz av-j vvn. p-acp d n1 pp-f n1 vbz dt j n1, av-j j:
(38) treatise (DIV2)
529
Image 12
1984
for there is not a more sure meanes of gaine then truth in word and deed:
for there is not a more sure means of gain then truth in word and deed:
c-acp pc-acp vbz xx dt av-dc j n2 pp-f n1 av n1 p-acp n1 cc n1:
(38) treatise (DIV2)
530
Image 12
1985
and that in a double respect. 1. Because most men desire to deale with such: so as they shall haue the best custome:
and that in a double respect. 1. Because most men desire to deal with such: so as they shall have the best custom:
cc cst p-acp dt j-jn n1. crd p-acp ds n2 vvb pc-acp vvi p-acp d: av c-acp pns32 vmb vhi dt js n1:
(38) treatise (DIV2)
530
Image 12
1986
no man is willing to be deceiued, but all desire that others should truly and plainely deale with them, howsoeuer they deale with others.
no man is willing to be deceived, but all desire that Others should truly and plainly deal with them, howsoever they deal with Others.
dx n1 vbz j pc-acp vbi vvn, cc-acp d n1 cst n2-jn vmd av-j cc av-j vvi p-acp pno32, c-acp pns32 vvb p-acp n2-jn.
(38) treatise (DIV2)
531
Image 12
1987
2 Because Gods blessing (which bringeth gaine, and maketh rich) goeth with the vpright.
2 Because God's blessing (which brings gain, and makes rich) Goes with the upright.
crd c-acp npg1 n1 (r-crq vvz n1, cc vvz av-j) vvz p-acp dt av-j.
(38) treatise (DIV2)
532
Image 12
1988
§. 21. Pretended inconueniences of plaine dealing. Obiect. 2. THe inconueniences are, that the vpright are laughed to scorne:
§. 21. Pretended inconveniences of plain dealing. Object. 2. THe inconveniences Are, that the upright Are laughed to scorn:
§. crd j-vvn n2 pp-f j n-vvg. n1. crd dt n2 vbr, cst dt av-j vbr vvn pc-acp vvi:
(38) treatise (DIV2)
532
Image 12
1989
they are a by-word in euery mans mouth, yea, they are trodden vnder euery ones feete, d they are made a prey.
they Are a Byword in every men Mouth, yea, they Are trodden under every ones feet, worser they Are made a prey.
pns32 vbr dt n1 p-acp d ng1 n1, uh, pns32 vbr vvn p-acp d pig n2, n2 pns32 vbr vvn dt n1.
(38) treatise (DIV2)
533
Image 12
1990
Answ. All these wee may put as flowers into our garland of glory, and reioice in them, as we heard of persecution:Answer All these we may put as flowers into our garland of glory, and rejoice in them, as we herd of persecution:
np1 d d pns12 vmb vvi p-acp n2 p-acp po12 n1 pp-f n1, cc vvi p-acp pno32, c-acp pns12 vvd pp-f n1:
(38) treatise (DIV2)
534
Image 12
1991
for Christ maketh them kinds of persecution.
for christ makes them Kinds of persecution.
c-acp np1 vvz pno32 n2 pp-f n1.
(38) treatise (DIV2)
534
Image 12
1992
Thus we see that Truth notwithstanding all that can be obiected against it, is worth the keeping:
Thus we see that Truth notwithstanding all that can be objected against it, is worth the keeping:
av pns12 vvb d n1 p-acp d cst vmb vbi vvn p-acp pn31, vbz j dt vvg:
(38) treatise (DIV2)
535
Image 12
1993
all the cauils of the Diuell and his instrument are of no force to make vs little regard this girdle of verity,
all the cavils of the devil and his Instrument Are of no force to make us little regard this girdle of verity,
d dt vvz pp-f dt n1 cc po31 n1 vbr pp-f dx n1 pc-acp vvi pno12 av-j vvi d n1 pp-f n1,
(38) treatise (DIV2)
535
Image 12
1994
or lightly to let it goe:
or lightly to let it go:
cc av-j pc-acp vvi pn31 vvi:
(38) treatise (DIV2)
535
Image 12
1995
yea, such is the vertue of Truth, that like the Palme tree, the more it is pressed downe, the more it groweth.
yea, such is the virtue of Truth, that like the Palm tree, the more it is pressed down, the more it grows.
uh, d vbz dt n1 pp-f n1, cst av-j dt n1 n1, dt av-dc pn31 vbz vvn a-acp, dt av-dc pn31 vvz.
(38) treatise (DIV2)
535
Image 12
1996
§. 22. Of holding truth more stedfastly for opposition.
§. 22. Of holding truth more steadfastly for opposition.
§. crd pp-f vvg n1 av-dc av-j p-acp n1.
(38) treatise (DIV2)
535
Image 12
1997
LEt vs doe with this and other peeces of spirituall Armour, as men doe with their cloakes which couer their bodies:
LEt us do with this and other Pieces of spiritual Armour, as men do with their cloaks which cover their bodies:
vvb pno12 vdi p-acp d cc j-jn n2 pp-f j n1, c-acp n2 vdb p-acp po32 n2 r-crq vvb po32 n2:
(38) treatise (DIV2)
536
Image 12
1998
if the wind blow hard against them, they will so much the faster and closer hold their cloakes.
if the wind blow hard against them, they will so much the faster and closer hold their cloaks.
cs dt n1 vvb av-j p-acp pno32, pns32 vmb av av-d dt av-jc cc av-jc vvi po32 n2.
(38) treatise (DIV2)
536
Image 12
1999
Euen so, the more Satan striueth to depriue vs of our spirituall robes, the more carefull and stedfast ought wee to be in keeping them.
Eve so, the more Satan strives to deprive us of our spiritual robes, the more careful and steadfast ought we to be in keeping them.
np1 av, dt av-dc np1 vvz pc-acp vvi pno12 pp-f po12 j n2, dt av-dc j cc j vmd pns12 pc-acp vbi p-acp vvg pno32.
(38) treatise (DIV2)
536
Image 12
2000
In particular for this girdle of verity, it is so much the more highly to be accounted of by vs, who are the Lords faithfull souldiers, by how much the lesse reckoning is made thereof by the greater number of people.
In particular for this girdle of verity, it is so much the more highly to be accounted of by us, who Are the lords faithful Soldiers, by how much the less reckoning is made thereof by the greater number of people.
p-acp j c-acp d n1 pp-f n1, pn31 vbz av av-d dt av-dc av-j pc-acp vbi vvn pp-f p-acp pno12, r-crq vbr dt n2 j n2, p-acp c-crq av-d dt av-dc j-vvg vbz vvn av p-acp dt jc n1 pp-f n1.
(38) treatise (DIV2)
537
Image 12
2001
In these daies all is for shew, little or nothing in truth.
In these days all is for show, little or nothing in truth.
p-acp d n2 d vbz p-acp n1, j cc pix p-acp n1.
(38) treatise (DIV2)
538
Image 12
2002
As building, wares, apparell, and the like, are all of the sleightest stuffe, but with the fairest glosse and shew that may be;
As building, wares, apparel, and the like, Are all of the sleightest stuff, but with the Fairest gloss and show that may be;
p-acp n1, n2, n1, cc dt j, vbr d pp-f dt js n1, cc-acp p-acp dt js n1 cc n1 cst vmb vbi;
(38) treatise (DIV2)
538
Image 12
2003
so our religion and all things else.
so our Religion and all things Else.
av po12 n1 cc d n2 av.
(38) treatise (DIV2)
538
Image 12
2004
That religion which outwardly is most glorious and pompous, is of most imbraced, as being the best;
That Religion which outwardly is most glorious and pompous, is of most embraced, as being the best;
cst n1 r-crq av-j vbz av-ds j cc j, vbz pp-f av-ds vvn, c-acp vbg dt js;
(38) treatise (DIV2)
538
Image 12
2005
whereby it commeth to passe that Popery hath gotten such liking of many.
whereby it comes to pass that Popery hath got such liking of many.
c-crq pn31 vvz pc-acp vvi d n1 vhz vvn d n-vvg pp-f d.
(38) treatise (DIV2)
538
Image 12
2006
Who almost is carefull to set himselfe alwaies in Gods presence, and as Enoch to walke with him? Many who seeme very deuout at Church, seldome or neuer haue any religious exercise at home in their Family, much lesse in their closets before God.
Who almost is careful to Set himself always in God's presence, and as Enoch to walk with him? Many who seem very devout At Church, seldom or never have any religious exercise At home in their Family, much less in their closets before God.
r-crq av vbz j pc-acp vvi px31 av p-acp ng1 n1, cc p-acp np1 pc-acp vvi p-acp pno31? av-d r-crq vvb av j p-acp n1, av cc av-x vhi d j n1 p-acp n1-an p-acp po32 n1, av-d av-dc p-acp po32 n2 p-acp np1.
(38) treatise (DIV2)
538
Image 12
2007
For their words, they shall be as faire as may be before a mans face, but full of falsehood, yea, most bitter and virulent behind a mans backe.
For their words, they shall be as fair as may be before a men face, but full of falsehood, yea, most bitter and virulent behind a men back.
p-acp po32 n2, pns32 vmb vbi a-acp j c-acp vmb vbi p-acp dt ng1 n1, cc-acp j pp-f n1, uh, av-ds j cc j p-acp dt ng1 n1.
(38) treatise (DIV2)
538
Image 12
2008
And for actions, all are to bleare the purblind eyes of men. All the care is to keepe credit with men:
And for actions, all Are to blear the purblind eyes of men. All the care is to keep credit with men:
cc p-acp n2, d vbr pc-acp vvi dt j n2 pp-f n2. av-d dt n1 vbz pc-acp vvi n1 p-acp n2:
(38) treatise (DIV2)
538
Image 12
2009
wherein while men thinke to deceiue others, they doe most of all deceiue themselues, and their owne poore soules, which shall another day answere for this deceit. THE FOVRTH PART. Brest-plate of Righteousnesse.
wherein while men think to deceive Others, they do most of all deceive themselves, and their own poor Souls, which shall Another day answer for this deceit. THE FOURTH PART. Breastplate of Righteousness.
c-crq n1 n2 vvb pc-acp vvi n2-jn, pns32 vdb av-ds pp-f d vvb px32, cc po32 d j n2, r-crq vmb j-jn n1 vvi p-acp d n1. dt ord n1. n1 pp-f n1.
(38) treatise (DIV2)
538
Image 12
2010
Ephes. 6. 14. And hauing on the brest-plate of righteousnesse. §. 1. Of Righteousnesse m generall.
Ephesians 6. 14. And having on the breastplate of righteousness. §. 1. Of Righteousness m general.
np1 crd crd cc vhg p-acp dt n1 pp-f n1. §. crd pp-f n1 sy n1.
(38) treatise (DIV2)
538
Image 12
2011
THe second peece of our Spirituall Armour is Righteousnesse, compared to a brest-plate. Fitly is this inferred vpon the former:
THe second piece of our Spiritual Armour is Righteousness, compared to a breastplate. Fitly is this inferred upon the former:
dt ord n1 pp-f po12 j n1 vbz n1, vvn p-acp dt n1. av-j vbz d vvn p-acp dt j:
(38) treatise (DIV2)
539
Image 12
2012
for truth is the mother of righteousnesse, they cannot be seuered. In handling this point, I will shew, first, what righteousnesse is.
for truth is the mother of righteousness, they cannot be severed. In handling this point, I will show, First, what righteousness is.
p-acp n1 vbz dt n1 pp-f n1, pns32 vmbx vbi vvn. p-acp vvg d n1, pns11 vmb vvi, ord, r-crq n1 vbz.
(38) treatise (DIV2)
539
Image 12
2013
Secondly, how fitly it is compared to a brest-plate. Thirdly, how this brest-plate is put and kept on.
Secondly, how fitly it is compared to a breastplate. Thirdly, how this breastplate is put and kept on.
ord, c-crq av-j pn31 vbz vvn p-acp dt n1. ord, c-crq d n1 vbz vvn cc vvd a-acp.
(38) treatise (DIV2)
539
Image 12
2014
Fourthly, what is the benefit of it Fiftly, what are the wiles of the Diuell to keepe vs from it.
Fourthly, what is the benefit of it Fifty, what Are the wiles of the devil to keep us from it.
ord, r-crq vbz dt n1 pp-f pn31 ord, r-crq vbr dt n2 pp-f dt n1 pc-acp vvi pno12 p-acp pn31.
(38) treatise (DIV2)
539
Image 12
2015
Righteousnesse is our conformity vnto Gods Law, an holy quality wrought in vs by Gods Spirit, whereby we endeauour to square and frame all our thoughts, words,
Righteousness is our conformity unto God's Law, an holy quality wrought in us by God's Spirit, whereby we endeavour to square and frame all our thoughts, words,
n1 vbz po12 n1 p-acp npg1 n1, dt j n1 vvn p-acp pno12 p-acp npg1 n1, c-crq pns12 vvb pc-acp vvi cc vvi d po12 n2, n2,
(38) treatise (DIV2)
540
Image 12
2016
and actions, vnto the righteous rule of the Law of God.
and actions, unto the righteous Rule of the Law of God.
cc n2, p-acp dt j n1 pp-f dt n1 pp-f np1.
(38) treatise (DIV2)
540
Image 12
2017
It is that which wee commonly call Iustice, a vertue whereby is giuen to euery one their due,
It is that which we commonly call justice, a virtue whereby is given to every one their endue,
pn31 vbz d r-crq pns12 av-j vvb n1, dt n1 c-crq vbz vvn p-acp d crd po32 n-jn,
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whether it be to God or man.
whither it be to God or man.
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Righteousnesse is often restrained to that part of iustice, which respecteth man, and so is the summe of the second Table;
Righteousness is often restrained to that part of Justice, which respecteth man, and so is the sum of the second Table;
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but then either some other word is ioined with it, which hath reference to God, as Holinesse, Luke 1. 75:
but then either Some other word is joined with it, which hath Referente to God, as Holiness, Lycia 1. 75:
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or else some circumstance of the place restraineth it to man, as Deut. 24. 13. But otherwise,
or Else Some circumstance of the place restraineth it to man, as Deuteronomy 24. 13. But otherwise,
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when there is no other word or circumstance which restraineth it, then it extendeth it selfe to the whole Law, as here.
when there is no other word or circumstance which restraineth it, then it extendeth it self to the Whole Law, as Here.
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The Law of God is a right and perfect rule, and declareth what is due to God and man,
The Law of God is a right and perfect Rule, and Declareth what is due to God and man,
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so that a conformity thereunto, is righteousnesse. §. 2. Of the kinds of Righteousnesse.
so that a conformity thereunto, is righteousness. §. 2. Of the Kinds of Righteousness.
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Obiect. THis is such a peece of armour, as none in this life can attaine vnto,Object. THis is such a piece of armour, as none in this life can attain unto,
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but Christ Iesus the true naturall Sonne of God, who by an excellency and propriety, is called That iust one. Of him it is properly said;
but christ Iesus the true natural Son of God, who by an excellency and propriety, is called That just one. Of him it is properly said;
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That hee put on righteousnesse as a brest plate. That he put on righteousness as a breast plate.
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Indeed at first, God made man righteous, and in Heauen the Saints shall bee all iust and perfect: but on earth there is none righteous, no not one.
Indeed At First, God made man righteous, and in Heaven the Saints shall be all just and perfect: but on earth there is none righteous, no not one.
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Answer. There is a double righteousnesse mentioned in the Scripture, one legall, framed according to the exact rule, Answer. There is a double righteousness mentioned in the Scripture, one Legal, framed according to the exact Rule,
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and strict rigour of the Law. The other E•angelicall, accepted according to the gracious fauour and limitation of the Gospell. The Law requireth two things.
and strict rigour of the Law. The other E•angelicall, accepted according to the gracious favour and limitation of the Gospel. The Law requires two things.
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First, an absolute perfection in euery part, point, and degree thereof. Secondly, this perfection in that very party who is iustified thereby.
First, an absolute perfection in every part, point, and degree thereof. Secondly, this perfection in that very party who is justified thereby.
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For Moses thus describeth the righteousnesse which is of the Law, that the man, (euen the man himselfe, in and by himselfe) which doth those things (euen all those things which are written in the Law, according to the vttermost extent of them) shall liue thereby: but cursed is euery man that continueth not in all things, &c. By the Gospell both those are limited, and the rigour of them mitigated. For Moses thus Describeth the righteousness which is of the Law, that the man, (even the man himself, in and by himself) which does those things (even all those things which Are written in the Law, according to the uttermost extent of them) shall live thereby: but cursed is every man that Continueth not in all things, etc. By the Gospel both those Are limited, and the rigour of them mitigated.
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For there are two parts of Euangelicall righteousnesse, one of Faith, the other of a good conscience. For there Are two parts of Evangelical righteousness, one of Faith, the other of a good conscience.
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The righteousnesse of faith is Christ himselfe, with his righteousnes imputed to vs, and by faith receiued of vs ▪ in which respect Christ is said to be the end of the Law for righteousnesse to euery one that beleeueth.
The righteousness of faith is christ himself, with his righteousness imputed to us, and by faith received of us ▪ in which respect christ is said to be the end of the Law for righteousness to every one that Believeth.
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The end of the Law is to iustifie and saue those which fulfill it. Now we, by reason of the flesh dwelling in vs, cannot fulfill it.
The end of the Law is to justify and save those which fulfil it. Now we, by reason of the Flesh Dwelling in us, cannot fulfil it.
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Christ therefore subiected himselfe thereto, he perfectly fulfilled it. To them which beleeue, his perfect righteousnesse is imputed;
christ Therefore subjected himself thereto, he perfectly fulfilled it. To them which believe, his perfect righteousness is imputed;
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so as they are iustified and saued thereby.
so as they Are justified and saved thereby.
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Thus is Christ the end of the Law, and that, which by the Law was exacted of our owne persons, by the Gospell is accepted for vs in Christ, who performed it.
Thus is christ the end of the Law, and that, which by the Law was exacted of our own Persons, by the Gospel is accepted for us in christ, who performed it.
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This Righteousnesse of Faith is comprised vnder the fourth peece of Spirituall Armour, verse 16. Here therefore is especially ment the righteousnes of a good conscience.
This Righteousness of Faith is comprised under the fourth piece of Spiritual Armour, verse 16. Here Therefore is especially meant the righteousness of a good conscience.
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§. 3. Of that Righteousnesse which is here meant. §. 3. Of that Righteousness which is Here meant.
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THis Righteousnesse is a powerfull worke of Gods Spirit in the regenerate, whereby they endeauour to approue themselues vnto God and man, by performing what Gods Law requireth to be performed vnto both.
THis Righteousness is a powerful work of God's Spirit in the regenerate, whereby they endeavour to approve themselves unto God and man, by performing what God's Law requires to be performed unto both.
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I terme it, First, A worke of Gods Spirit, because it is the Spirit which quickeneth,
I term it, First, A work of God's Spirit, Because it is the Spirit which Quickeneth,
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and enableth vs to doe what we doe.
and enableth us to do what we do.
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2 Powerfull, because we are by nature Dead in sins, and not able of our selues so much as to think a good thoght
2 Powerful, Because we Are by nature Dead in Sins, and not able of our selves so much as to think a good Thought
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3 In the regenerate, for that onely which is borne of the Spirit, is spirit.
3 In the regenerate, for that only which is born of the Spirit, is Spirit.
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4 Indeauour, for this being true and earnest with the very vttermost of our power, is the greatest perfection which in this World we can attaine vnto.
4 Endeavour, for this being true and earnest with the very uttermost of our power, is the greatest perfection which in this World we can attain unto.
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5 To approue to God and man, because duties are required towards both.
5 To approve to God and man, Because duties Are required towards both.
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6 What Gods Law requireth, because that sheweth what God doth approue, and what man should approue.
6 What God's Law requires, Because that shows what God does approve, and what man should approve.
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This was that righteousnesse for which Zac•ary and Elizabeth were commended. This consisteth of two branches, First, to abstaine from euill. Secondly, to doe good. This was that righteousness for which Zac•ary and Elizabeth were commended. This Consisteth of two branches, First, to abstain from evil. Secondly, to do good.
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Dauid describing a righteous man, saith; Surely he doth none iniquity, but walketh in the way of God. David describing a righteous man, Says; Surely he does none iniquity, but walks in the Way of God.
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Oft doth the Scripture ioine those two together, as two essentiall parts of righteousnesse: except these two doe concurre, the brest-plate is not sound. Oft does the Scripture join those two together, as two essential parts of righteousness: except these two do concur, the breastplate is not found.
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§. 4. Of resembling Righteousnesse to a brest-plate. THe second point is concerning the fit resemblance of Righteousnesse to a brest-plate.
§. 4. Of resembling Righteousness to a breastplate. THe second point is Concerning the fit resemblance of Righteousness to a breastplate.
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The originall word translated brest-plate, properly signifieth that part of the body, wherein the vitall parts, The original word translated breastplate, properly signifies that part of the body, wherein the vital parts,
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as the heart, lungs, liuer, and the like doe lie:
as the heart, lungs, liver, and the like do lie:
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the whole vpper part of a mans body before, euen from the necke to the thighes, is comprised vnder this title.
the Whole upper part of a men body before, even from the neck to the thighs, is comprised under this title.
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Hence is it, that that peece of armour which couereth this part of the body, hath the same name.
Hence is it, that that piece of armour which Covereth this part of the body, hath the same name.
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The vse of this peece is to keepe safe the vitall parts, and preserue a man from being mortally wounded, or killed downe-right.
The use of this piece is to keep safe the vital parts, and preserve a man from being mortally wounded, or killed downright.
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Thus doth righteousnesse keepe the Christian souldier safe and sure, that the Diuell with all his assaults cannot pierce his soule, and so vtterly destroy him.
Thus does righteousness keep the Christian soldier safe and sure, that the devil with all his assaults cannot pierce his soul, and so utterly destroy him.
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A Lyon which is strong among beasts, ( Prou. 30. 30.) may be taken and destroied (1 Sam. 17. 3. 6.) but so cannot the righteous.
A lion which is strong among beasts, (Prou. 30. 30.) may be taken and destroyed (1 Sam. 17. 3. 6.) but so cannot the righteous.
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This vse of righteousnesse will yet more euidently appeare, if wee consider what it is that doth indeed mortally wound the soule,
This use of righteousness will yet more evidently appear, if we Consider what it is that does indeed mortally wound the soul,
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and draw•forth the vitall blood and very life of it. It is sin, and nothing but sin, that can destroy the soule.
and draw•forth the vital blood and very life of it. It is since, and nothing but since, that can destroy the soul.
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By it did Satan first wound and kil our first Parents. By it hath he from time to time preuailed in the World.
By it did Satan First wound and kill our First Parents. By it hath he from time to time prevailed in the World.
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For sinne first prouoked Gods wrath; procured the curse of the Law; brought death and all the concomitances thereof:
For sin First provoked God's wrath; procured the curse of the Law; brought death and all the concomitances thereof:
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The very sting of death is sinne. Sinne first kindled hell fire, and still continueth to blow vp and inflame the same. The very sting of death is sin. Sin First kindled hell fire, and still Continueth to blow up and inflame the same.
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Where the brest-plate of righteousnesse is well put on, there sinne hath no power.
Where the breastplate of righteousness is well put on, there sin hath no power.
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Righteousnesse is as contrary to sinne, as water to fire, and it will soone quench the heate of sinne.
Righteousness is as contrary to sin, as water to fire, and it will soon quench the heat of sin.
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§. 5. Of putting on the brest-plate of Righteousnesse.
§. 5. Of putting on the breastplate of Righteousness.
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THis brest-plate of Righteousnesse is put on by the right practice of true repentance, which, according to the proper notation,
THis breastplate of Righteousness is put on by the right practice of true Repentance, which, according to the proper notation,
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and true meaning of the word, is a change of the minde, namely, such a change as bringeth forth a reformed life.
and true meaning of the word, is a change of the mind, namely, such a change as brings forth a reformed life.
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This true alteration of the minde and heart, first causeth a thorow detestation of our former wicked course, together with an vtter abiuration, and renouncing of the same:
This true alteration of the mind and heart, First Causes a thorough detestation of our former wicked course, together with an utter abjuration, and renouncing of the same:
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and then an holy resolute purpose to leade another kind of life, and insteed of former sinnes to practise contrary duties:
and then an holy resolute purpose to lead Another kind of life, and instead of former Sins to practise contrary duties:
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as if a man in former times haue beene profane, to bee so much the more religious for the time to come:
as if a man in former times have been profane, to be so much the more religious for the time to come:
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if a blasphemer before, more carefull to honour the Name of God;
if a blasphemer before, more careful to honour the Name of God;
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if riotous, so much the more sober, &c. These are fruits worthy of repentance. So long as these two fruits of repentance,
if riotous, so much the more Sobrium, etc. These Are fruits worthy of Repentance. So long as these two fruits of Repentance,
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First, an vtter detestation of all former wickednesse, Secondly, a constant resolution, and faithfull endeauour, to performe new obedience, remaine in our hearts, the Diuell cannot easily,
First, an utter detestation of all former wickedness, Secondly, a constant resolution, and faithful endeavour, to perform new Obedience, remain in our hearts, the devil cannot Easily,
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if at all preuaile against vs. But if the minde bee not altered, and a thorow change wrought therein,
if At all prevail against us But if the mind be not altered, and a thorough change wrought therein,
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though there should bee some meanes to restraine vs from sinne, and prouoke vs to doe many good things,
though there should be Some means to restrain us from sin, and provoke us to do many good things,
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yet would the Diuell soone get aduantage against vs. Sinne is deceitfull; Satan is subtill and busie;
yet would the devil soon get advantage against us Sin is deceitful; Satan is subtle and busy;
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if therefore wee bee not altered in our hearts, the meanes of restraint being remoued, soone shall wee be brought to returne vnto our old wicked course,
if Therefore we be not altered in our hearts, the means of restraint being removed, soon shall we be brought to return unto our old wicked course,
cs av pns12 vbb xx vvn p-acp po12 n2, dt n2 pp-f n1 vbg vvn, av vmb pns12 vbi vvn pc-acp vvi p-acp po12 j j n1,
(38) treatise (DIV2)
557
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like the dogge to his vomit, and the sow to the mire:
like the dog to his vomit, and the sow to the mire:
av-j dt n1 p-acp po31 n1, cc dt n1 p-acp dt n1:
(38) treatise (DIV2)
557
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for though the sow be outwardly washed neuer so cleane, yet because her swinish nature is not altered,
for though the sow be outwardly washed never so clean, yet Because her swinish nature is not altered,
c-acp cs dt n1 vbb av-j vvn av av av-j, av c-acp po31 j n1 vbz xx vvn,
(38) treatise (DIV2)
557
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so soone as shee commeth at mud, shee besmeeres her selfe againe by wallowing in the mire.
so soon as she comes At mud, she besmeeres her self again by wallowing in the mire.
av av c-acp pns31 vvz p-acp n1, pns31 vvz po31 n1 av p-acp vvg p-acp dt n1.
(38) treatise (DIV2)
557
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§. 6. Of the benefits of Righteousnesse.
§. 6. Of the benefits of Righteousness.
§. crd pp-f dt n2 pp-f n1.
(38) treatise (DIV2)
557
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THe benefits of putting and keeping on this holy and spirituall brest-plate, are many and great.
THe benefits of putting and keeping on this holy and spiritual breastplate, Are many and great.
dt n2 pp-f vvg cc vvg p-acp d j cc j n1, vbr d cc j.
(38) treatise (DIV2)
558
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1 It keepeth vs from being mortally wounded, as we heard before:
1 It Keepeth us from being mortally wounded, as we herd before:
vvd pn31 vvz pno12 p-acp vbg av-jn vvn, c-acp pns12 vvd a-acp:
(38) treatise (DIV2)
559
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for so long as we retaine a true purpose, and faithfull endeauour answearable thereto, wee shall neuer giue our selues ouer to commit sinne.
for so long as we retain a true purpose, and faithful endeavour answerable thereto, we shall never give our selves over to commit sin.
c-acp av av-j c-acp pns12 vvb dt j n1, cc j n1 j av, pns12 vmb av-x vvi po12 n2 a-acp pc-acp vvi n1.
(38) treatise (DIV2)
559
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Obiect. They who haue had the most holy resolution haue beene wounded, and that very deepely:Object. They who have had the most holy resolution have been wounded, and that very deeply:
n1. pns32 r-crq vhb vhn dt av-ds j n1 vhb vbn vvn, cc cst av av-jn:
(38) treatise (DIV2)
560
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witnesse many of the best Saints, as Neah, Lot, Dauid, Peter, & others. Answer. 1. At such times as they fell so fouly, they forgot their resolution;
witness many of the best Saints, as Neah, Lot, David, Peter, & Others. Answer. 1. At such times as they fell so foully, they forgotten their resolution;
vvb d pp-f dt js n2, c-acp np1, n1, np1, np1, cc n2-jn. n1. crd p-acp d n2 c-acp pns32 vvd av av-j, pns32 vvd po32 n1;
(38) treatise (DIV2)
560
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their brest-plate was laid aside. 2. Though the sinnes of such seemed grosse and mortall in the kind or outward act,
their breastplate was laid aside. 2. Though the Sins of such seemed gross and Mortal in the kind or outward act,
po32 n1 vbds vvn av. crd cs dt n2 pp-f d vvd j cc j-jn p-acp dt n1 cc j n1,
(38) treatise (DIV2)
561
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yet were they not so in their manner of performing them: they did them not with a full swinge & sway of will;
yet were they not so in their manner of performing them: they did them not with a full swinge & sway of will;
av vbdr pns32 xx av p-acp po32 n1 pp-f vvg pno32: pns32 vdd pno32 xx p-acp dt j n1 cc n1 pp-f n1;
(38) treatise (DIV2)
561
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their soule was not (to speake properly) mortally wounded: for all their wounds (though they seemed very sore and deepe) were cured;
their soul was not (to speak properly) mortally wounded: for all their wounds (though they seemed very soar and deep) were cured;
po32 n1 vbds xx (pc-acp vvi av-j) av-jn vvn: c-acp d po32 n2 (cs pns32 vvd av av-j cc j-jn) vbdr vvn;
(38) treatise (DIV2)
561
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yea, many times their slips and fals were like vnto the breaking of a mans arme, or leg;
yea, many times their slips and falls were like unto the breaking of a men arm, or leg;
uh, d n2 po32 n2 cc j vbdr av-j p-acp dt n-vvg pp-f dt ng1 n1, cc n1;
(38) treatise (DIV2)
561
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which being well set againe, is the stronger.
which being well Set again, is the Stronger.
r-crq vbg av vvn av, vbz dt jc.
(38) treatise (DIV2)
561
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2 It bringeth great assurance of our effectual calling, and spirituall vnion with Christ, yea euen of our eternall election, and saluation.
2 It brings great assurance of our effectual calling, and spiritual Union with christ, yea even of our Eternal election, and salvation.
crd pn31 vvz j n1 pp-f po12 j n-vvg, cc j n1 p-acp np1, uh av pp-f po12 j n1, cc n1.
(38) treatise (DIV2)
562
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For God hauing chosen vs that we should be holy, they that indeede are holy, may bee sure they are chosen of God, and borne of God.
For God having chosen us that we should be holy, they that indeed Are holy, may be sure they Are chosen of God, and born of God.
p-acp np1 vhg vvn pno12 d pns12 vmd vbi j, pns32 d av vbr j, vmb vbi j pns32 vbr vvn pp-f np1, cc vvn pp-f np1.
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562
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To this purpose saith Saint Iohn, If ye know that he is Righteous, ye know that euery one which doth Righteousnesse, is borne of him.
To this purpose Says Saint John, If you know that he is Righteous, you know that every one which does Righteousness, is born of him.
p-acp d n1 vvz n1 np1, cs pn22 vvb cst pns31 vbz j, pn22 vvb cst d crd r-crq vdz n1, vbz vvn pp-f pno31.
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Being sure of these, how can wee bee mortally wounded?
Being sure of these, how can we be mortally wounded?
vbg j pp-f d, q-crq vmb pns12 vbi j-jn vvn?
(38) treatise (DIV2)
562
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3 It procureth a good name in Gods Church while we liue, and a blessed memory after we are dead, if any speake euill of vs, they shall be ashamed.
3 It procureth a good name in God's Church while we live, and a blessed memory After we Are dead, if any speak evil of us, they shall be ashamed.
crd pn31 vvz dt j n1 p-acp ng1 n1 cs pns12 vvb, cc dt j-vvn n1 c-acp pns12 vbr j, cs d vvb av-jn pp-f pno12, pns32 vmb vbi j.
(38) treatise (DIV2)
563
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Thus this Brest-plate keepeth them from many skars and scratches.
Thus this Breastplate Keepeth them from many skars and Scratches.
av d n1 vvz pno32 p-acp d n2 cc n2.
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4 It confirmeth the truth of Religion, and so it may be a meanes to win such as are without, to strengthen those that stand, and to stirre vp all to an holy emulation.
4 It confirmeth the truth of Religion, and so it may be a means to win such as Are without, to strengthen those that stand, and to stir up all to an holy emulation.
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(38) treatise (DIV2)
564
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5 It doth highly honour our Lord and captaine, whose souldiers we are.
5 It does highly honour our Lord and captain, whose Soldiers we Are.
crd pn31 vdz av-j vvi po12 n1 cc n1, rg-crq n2 pns12 vbr.
(38) treatise (DIV2)
565
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2102
This motiue doth Christ vse to stirre vs vp to put on the Brest-plate of Righteousnesse. This motive does christ use to stir us up to put on the Breastplate of Righteousness.
d n1 vdz np1 vvi pc-acp vvi pno12 a-acp pc-acp vvi p-acp dt n1 pp-f n1.
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565
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§. 7. Whether mans Righteousnesse be meritorious.
§. 7. Whither men Righteousness be meritorious.
§. crd cs ng1 n1 vbb j.
(38) treatise (DIV2)
565
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MAny and sundry are the wyles which the diuel hath against this Brest-plate, and those either to make it of no vse,
MAny and sundry Are the wiles which the Devil hath against this Breastplate, and those either to make it of no use,
d cc j vbr dt n2 r-crq dt n1 vhz p-acp d n1, cc d d pc-acp vvi pn31 pp-f dx n1,
(38) treatise (DIV2)
566
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or to make vs either not regard it, or to waxe weary of it.
or to make us either not regard it, or to wax weary of it.
cc pc-acp vvi pno12 av-d xx vvi pn31, cc pc-acp vvi j pp-f pn31.
(38) treatise (DIV2)
566
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He draweth on some to cracke and breake this Brest-plate of Righteousnesse, by beating it out further then the mettall thereof will beare it, that is, (to speake plainely) by making Righteousnesse to be meritorious.
He draws on Some to Crac and break this Breastplate of Righteousness, by beating it out further then the mettle thereof will bear it, that is, (to speak plainly) by making Righteousness to be meritorious.
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Heerewith he beguiled the Scribes and Pharisees, and such as imbraced their doctrine, and egregiously hath he besotted the Papists herewith.
Herewith he beguiled the Scribes and Pharisees, and such as embraced their Doctrine, and egregiously hath he besotted the Papists herewith.
av pns31 vvd dt n2 cc np2, cc d c-acp vvd po32 n1, cc av-j vhz pns31 vvn dt njp2 av.
(38) treatise (DIV2)
567
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For auoiding this decent, we are duly to consider what things are required to cause merit, and how farre short our righteousnesse commeth thereof.
For avoiding this decent, we Are duly to Consider what things Are required to cause merit, and how Far short our righteousness comes thereof.
p-acp vvg d j, pns12 vbr av-jn pc-acp vvi r-crq n2 vbr vvn pc-acp vvi n1, cc c-crq av-j j po12 n1 vvz av.
(38) treatise (DIV2)
568
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2109
Merit respecteth both the parties that giue and receiue the reward, and also the worke for which the reward is giuen.
Merit respecteth both the parties that give and receive the reward, and also the work for which the reward is given.
n1 vvz d dt n2 cst vvb cc vvi dt n1, cc av dt n1 p-acp r-crq dt n1 vbz vvn.
(38) treatise (DIV2)
569
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He that vpon merit rewardeth, must receiue somthing for that he giueth, and in that respect is bound in Iustice, to giue the recompence which he giueth. He that meriteth, must
He that upon merit Rewardeth, must receive something for that he gives, and in that respect is bound in justice, to give the recompense which he gives. He that merits, must
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(38) treatise (DIV2)
570
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1 Be free, and not bound by duty to doe that which he doth.
1 Be free, and not bound by duty to do that which he does.
vvd vbb j, cc xx vvn p-acp n1 pc-acp vdi d r-crq pns31 vdz.
(38) treatise (DIV2)
572
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2 Be able of himselfe, and by himselfe, euen by his owne power to doe it.
2 Be able of himself, and by himself, even by his own power to do it.
crd vbb j pp-f px31, cc p-acp px31, av p-acp po31 d n1 pc-acp vdi pn31.
(38) treatise (DIV2)
573
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3 Doe nothing afterwards whereby he forfeiteth that which once he hath merited.
3 Doe nothing afterwards whereby he forfeiteth that which once he hath merited.
crd n1 pi2 av c-crq pns31 vvz cst r-crq a-acp pns31 vhz vvn.
(38) treatise (DIV2)
574
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The worke must both be perfect euery way, so as no iust fault can be found with it,
The work must both be perfect every Way, so as no just fault can be found with it,
dt n1 vmb d vbi j d n1, av c-acp dx j n1 vmb vbi vvn p-acp pn31,
(38) treatise (DIV2)
575
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and also worth the reward that is giuen for it. Our righteousnesse can attaine to the height and pitch of none of these. For
and also worth the reward that is given for it. Our righteousness can attain to the height and pitch of none of these. For
cc av j dt n1 cst vbz vvn p-acp pn31. po12 n1 vmb vvi p-acp dt n1 cc n1 pp-f pix pp-f d. p-acp
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575
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1 It is God who giueth the reward.
1 It is God who gives the reward.
vvd pn31 vbz n1 r-crq vvz dt n1.
(38) treatise (DIV2)
577
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But is it any thing to the Almighty that thou art righteous? or is it profitable to him that thou makest thy wayes vpright? if thou bee righteous, what giuest thou to him,
But is it any thing to the Almighty that thou art righteous? or is it profitable to him that thou Makest thy ways upright? if thou be righteous, what givest thou to him,
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(38) treatise (DIV2)
577
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or what receiueth he at thine hands? If God receiue• nothing by our righteousnesse, what is the bond whereby he is indebted and obliged to vs? Marke the answer of the Lord himselfe, Is it not lawfull for me to doe what I will with mine owne? Whatsoeuer the Lord giueth, vpon meere mercy and fauor he giueth, or what receiveth he At thine hands? If God receiue• nothing by our righteousness, what is the bound whereby he is indebted and obliged to us? Mark the answer of the Lord himself, Is it not lawful for me to do what I will with mine own? Whatsoever the Lord gives, upon mere mercy and favour he gives,
cc r-crq vvz pns31 p-acp po21 n2? cs np1 n1 pix p-acp po12 n1, r-crq vbz dt n1 c-crq pns31 vbz vvn cc vvn p-acp pno12? vvb dt n1 pp-f dt n1 px31, vbz pn31 xx j p-acp pno11 pc-acp vdi r-crq pns11 vmb p-acp po11 d? r-crq dt n1 vvz, p-acp j n1 cc n1 pns31 vvz,
(38) treatise (DIV2)
577
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and in rewarding our righteousnesse, he rewardeth his owne worke. 2 It is man who worketh righteousnesse:
and in rewarding our righteousness, he Rewardeth his own work. 2 It is man who works righteousness:
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(38) treatise (DIV2)
577
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but man is a seruant vnto God, many wayes bound to performe all the seruice that hee can:
but man is a servant unto God, many ways bound to perform all the service that he can:
cc-acp n1 vbz dt n1 p-acp np1, d n2 vvn pc-acp vvi d dt n1 cst pns31 vmb:
(38) treatise (DIV2)
578
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yet is hee not sufficient of himselfe to thinke any thing as of himselfe:
yet is he not sufficient of himself to think any thing as of himself:
av vbz pns31 xx j pp-f px31 p-acp vvi d n1 c-acp pp-f px31:
(38) treatise (DIV2)
578
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but his sufficiency is of God, It is God who worketh in him both to will, and to doe.
but his sufficiency is of God, It is God who works in him both to will, and to do.
cc-acp po31 n1 vbz pp-f np1, pn31 vbz n1 r-crq vvz p-acp pno31 av-d pc-acp vmb, cc pc-acp vdi.
(38) treatise (DIV2)
578
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2123
Besides, if it were granted that a man had at any time of himselfe, through his owne power done any thing, whereunto he were not bound,
Beside, if it were granted that a man had At any time of himself, through his own power done any thing, whereunto he were not bound,
a-acp, cs pn31 vbdr vvn cst dt n1 vhd p-acp d n1 pp-f px31, p-acp po31 d n1 vdn d n1, c-crq pns31 vbdr xx vvn,
(38) treatise (DIV2)
578
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yet in other things hath he sinned, (for all haue sinned) and thereby made forfeiture of his former merit.
yet in other things hath he sinned, (for all have sinned) and thereby made forfeiture of his former merit.
av p-acp j-jn n2 vhz pns31 vvn, (c-acp d vhb vvn) cc av vvd n1 pp-f po31 j n1.
(38) treatise (DIV2)
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3 All our righteousnesse being as filthy clouts, what shew of perfection can there be: if otherwise it were perfect, yet this conceit of merit would make it vnperfect:
3 All our righteousness being as filthy clouts, what show of perfection can there be: if otherwise it were perfect, yet this conceit of merit would make it unperfect:
crd d po12 n1 vbg p-acp j n2, r-crq n1 pp-f n1 vmb a-acp vbi: cs av pn31 vbdr j, av d n1 pp-f n1 vmd vvi pn31 j:
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579
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for this is not the end why it was commanded.
for this is not the end why it was commanded.
c-acp d vbz xx dt n1 c-crq pn31 vbds vvn.
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579
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If Adam in his innocency, had had any conceit of merit, hee had thereby stained his obedience:
If Adam in his innocency, had had any conceit of merit, he had thereby stained his Obedience:
cs np1 p-acp po31 n1, vhd vhn d n1 pp-f n1, pns31 vhd av vvn po31 n1:
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579
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this conceit doth so de face the best worke, that it maketh it most odious:
this conceit does so the face the best work, that it makes it most odious:
d n1 vdz av dt n1 dt js n1, cst pn31 vvz pn31 av-ds j:
(38) treatise (DIV2)
579
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for it is directly contrary to the free grace and All sufficient merit of Christ Iesus.
for it is directly contrary to the free grace and All sufficient merit of christ Iesus.
c-acp pn31 vbz av-j j-jn p-acp dt j n1 cc d j n1 pp-f np1 np1.
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But if notwithstanding all this it were perfect, yet such is the glory which God g•ueth, that our righteousnesse can no way be worthy of it.
But if notwithstanding all this it were perfect, yet such is the glory which God g•ueth, that our righteousness can no Way be worthy of it.
p-acp cs p-acp d d pn31 vbdr j, av d vbz dt n1 r-crq np1 vvz, cst po12 n1 vmb dx n1 vbb j pp-f pn31.
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579
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It is a farre most excellent and an eternall weight of glory. It is a Far most excellent and an Eternal weight of glory.
pn31 vbz dt av-j av-ds j cc dt j n1 pp-f n1.
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579
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If these points be seriously weighed, and if withall wee daily take a view of our righteousnesse,
If these points be seriously weighed, and if withal we daily take a view of our righteousness,
cs d n2 vbb av-j vvn, cc cs av pns12 j vvb dt n1 pp-f po12 n1,
(38) treatise (DIV2)
580
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and compare it with the rule of Gods Law, and bee truely humbled for the defects and imperfections thereof this erronious and arrogant conceit of merit will not easily •eaze vpon vs. §. 8. Of the vse of Righteousnesse.
and compare it with the Rule of God's Law, and be truly humbled for the defects and imperfections thereof this erroneous and arrogant conceit of merit will not Easily •eaze upon us §. 8. Of the use of Righteousness.
cc vvi pn31 p-acp dt n1 pp-f npg1 n1, cc vbi av-j vvn p-acp dt n2 cc n2 av d j cc j n1 pp-f n1 vmb xx av-j vvi p-acp pno12 §. crd pp-f dt n1 pp-f n1.
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IF Satan preuaile not that way, hee will labour to perswade men that this Brest-plate of Righteousnesse is needlesse,
IF Satan prevail not that Way, he will labour to persuade men that this Breastplate of Righteousness is needless,
cs np1 vvb xx d n1, pns31 vmb vvi pc-acp vvi n2 cst d n1 pp-f n1 vbz j,
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581
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because Christ hath wrought a full and perfect redemption, and left nothing for them to doe:
Because christ hath wrought a full and perfect redemption, and left nothing for them to do:
c-acp np1 vhz vvn dt j cc j n1, cc vvd pix p-acp pno32 pc-acp vdi:
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581
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by his Righteousnesse they shall be iustified and saued: so as they which haue the shield of Faith, need not this Brest-plate.
by his Righteousness they shall be justified and saved: so as they which have the shield of Faith, need not this Breastplate.
p-acp po31 n1 pns32 vmb vbi vvn cc vvn: av c-acp pns32 r-crq vhb dt n1 pp-f n1, vvb xx d n1.
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581
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By this wyle did Satan beguile many Christians in the Apostles time, taking aduantage by Saint Pauls sound and orthodoxall doctrine of iustification by faith without workes:
By this wile did Satan beguile many Christians in the Apostles time, taking advantage by Saint Paul's found and orthodoxal Doctrine of justification by faith without works:
p-acp d n1 vdd np1 vvi d np1 p-acp dt n2 n1, vvg n1 p-acp n1 npg1 j cc j n1 pp-f n1 p-acp n1 p-acp n2:
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for the redresse whereof Saint I ames, and Saint Iude were moued to write their Epistles.
for the redress whereof Saint I ames, and Saint Iude were moved to write their Epistles.
c-acp dt n1 c-crq n1 pns11 n2, cc n1 np1 vbdr vvn pc-acp vvi po32 n2.
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Here ▪ by also hath he beguiled many in these our daies, who haue beene deliuered from the darkenesse of Popery.
Here ▪ by also hath he beguiled many in these our days, who have been Delivered from the darkness of Popery.
av ▪ a-acp av vhz pns31 vvn d p-acp d po12 n2, r-crq vhb vbn vvn p-acp dt n1 pp-f n1.
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For auoiding this, we are duely to weigh what is the end and vse of Righteousnesse.
For avoiding this, we Are duly to weigh what is the end and use of Righteousness.
p-acp vvg d, pns12 vbr av-jn pc-acp vvi r-crq vbz dt n1 cc n1 pp-f n1.
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Though it be not a meritorious cause of saluation, yet is it a meanes of attaining to saluation, the way appointed of God for vs to walke in thereunto;
Though it be not a meritorious cause of salvation, yet is it a means of attaining to salvation, the Way appointed of God for us to walk in thereunto;
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so that although we bee not saued for our Righteousnesse, yet we cannot be saued without it;
so that although we be not saved for our Righteousness, yet we cannot be saved without it;
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The vnrighteous shal not inherite the Kingdome of God, Without holinesse no man shall see God. The unrighteous shall not inherit the Kingdom of God, Without holiness no man shall see God.
dt j vmb xx vvi dt n1 pp-f np1, p-acp n1 dx n1 vmb vvi np1.
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For God hath chosen vs that we should be holy: and Christ hath redeemed vs that we should serue him in holinesse and Righteousnesse.
For God hath chosen us that we should be holy: and christ hath redeemed us that we should serve him in holiness and Righteousness.
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For this end appeared the grace of God, which bringeth saluation vnto all men, that we should liue righteously.
For this end appeared the grace of God, which brings salvation unto all men, that we should live righteously.
p-acp d n1 vvd dt n1 pp-f np1, r-crq vvz n1 p-acp d n2, cst pns12 vmd vvi av-j.
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Vnto holinesse God hath called vs: and we are created vnto good workes. Thus we see how false a suggestion it is, that Righteousnesse should be needlesse; Unto holiness God hath called us: and we Are created unto good works. Thus we see how false a suggestion it is, that Righteousness should be needless;
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It is cleane contrary to the expresse charge of the Apostle, that we should learne to shew forth good workes for necessary vses.
It is clean contrary to the express charge of the Apostle, that we should Learn to show forth good works for necessary uses.
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Whereas it is pretended, that the shield of Faith is sufficient, we are to hold it for a ruled case, that God maketh nothing in vaine, Those things which God hath ioyned together, let no man put asunder.
Whereas it is pretended, that the shield of Faith is sufficient, we Are to hold it for a ruled case, that God makes nothing in vain, Those things which God hath joined together, let no man put asunder.
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Wherefore though we saw no diuerse and distinct ends of Faith and Righteousnesse, yet God hauing appointed both, both must be vsed.
Wherefore though we saw no diverse and distinct ends of Faith and Righteousness, yet God having appointed both, both must be used.
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But there are diuers vses, apparent to all that will obserue them.
But there Are diverse uses, apparent to all that will observe them.
p-acp a-acp vbr j n2, j p-acp d cst vmb vvi pno32.
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Righteousnesse is needfull to testifie our obedience and thankfulnesse to God, to profit our brethren, to proue our faith, to giue euidence of our election, vocation,
Righteousness is needful to testify our Obedience and thankfulness to God, to profit our brothers, to prove our faith, to give evidence of our election, vocation,
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and iustification, and to maintaine our cause against the cauils of profanesse, impiety, wickednesse, &c. Faith is needfull to apply Christs Righteousnes, to support vs against the imperfections,
and justification, and to maintain our cause against the cavils of profaneness, impiety, wickedness, etc. Faith is needful to apply Christ Righteousness, to support us against the imperfections,
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and defects of our Righteousnesse, and for many other good vses, whereof wee shall heare on the 16. verse.
and defects of our Righteousness, and for many other good uses, whereof we shall hear on the 16. verse.
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§. 9. Of the issue of Righteousnesse.
§. 9. Of the issue of Righteousness.
§. crd pp-f dt n1 pp-f n1.
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A Third sleight that the diuell hath, is to perswade men that this Brest-plate of Righteousnesse is very combersome and toilesome,
A Third sleight that the Devil hath, is to persuade men that this Breastplate of Righteousness is very cumbersome and toilsome,
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and it wil make vs weary;
and it will make us weary;
cc pn31 vmb vvi pno12 j;
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for it is against our naturall disposition, and wil be an hinderance of honour, wealth, ease, pleasure, &c. Herewith he beguiled Esau, Demas, and many other.
for it is against our natural disposition, and will be an hindrance of honour, wealth, ease, pleasure, etc. Herewith he beguiled Esau, Demas, and many other.
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I may too truely say it, that herewith he beguileth most which professe the truth of Religion.
I may too truly say it, that herewith he beguileth most which profess the truth of Religion.
pns11 vmb av av-j vvi pn31, cst av pns31 vvz ds r-crq vvb dt n1 pp-f n1.
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Some cast away this Brest-plate for promotion sake, not caring how they bribe, flatter, please and fawne vpon great men:
some cast away this Breastplate for promotion sake, not caring how they bribe, flatter, please and fawn upon great men:
d vvd av d n1 p-acp n1 n1, xx vvg c-crq pns32 vvb, vvb, vvb cc vvi p-acp j n2:
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others for wealth, oppressing, defrauding, and may wayes wronging their neighbours:
Others for wealth, oppressing, defrauding, and may ways wronging their neighbours:
n2-jn p-acp n1, vvg, vvg, cc vmb n2 vvg po32 n2:
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others for their pleasures, profaning the Sabbath, swearing, eating & drinking, vnto gluttony and drunkennesse, vsing vnlawfull games, immoderately pursuing lawfull pastimes, attyring themselues in strange apparrell aboue their estate, vnbeseeming their place, &c. Others to auoid outward reproch,
Others for their pleasures, profaning the Sabbath, swearing, eating & drinking, unto gluttony and Drunkenness, using unlawful games, immoderately pursuing lawful pastimes, attiring themselves in strange apparel above their estate, unbeseeming their place, etc. Others to avoid outward reproach,
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for feare, directly against their heart and conscience (I speake it with great horror of heart) are profane and vnrighteous, because it is counted a disgrace to be Righteous.
for Fear, directly against their heart and conscience (I speak it with great horror of heart) Are profane and unrighteous, Because it is counted a disgrace to be Righteous.
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For auoiding this, we must haue more respect to the assured issue of Righteousnesse, then to some present seeming inconueniences thereof.
For avoiding this, we must have more respect to the assured issue of Righteousness, then to Some present seeming inconveniences thereof.
p-acp vvg d, pns12 vmb vhi dc n1 p-acp dt j-vvn n1 pp-f n1, av p-acp d j vvg n2 av.
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We know that the Armour which souldiers weare on their bodies, is for the time combersome and heauy:
We know that the Armour which Soldiers wear on their bodies, is for the time cumbersome and heavy:
pns12 vvb cst dt n1 r-crq n2 vvb p-acp po32 n2, vbz p-acp dt n1 j cc j:
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yet for safety they refuse not to weare it: they consider that it is much better to endure a smal burthen for a while,
yet for safety they refuse not to wear it: they Consider that it is much better to endure a small burden for a while,
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then to endanger their liues, and lose the victory. Now such is the blessed fruit and issue of Righteousnesse, that all the honour, profit,
then to endanger their lives, and loose the victory. Now such is the blessed fruit and issue of Righteousness, that all the honour, profit,
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and pleasure that can be lost, or all the reproch or shame that can be endured for it, are not worthy of the Crowne of Righteousnesse, which the Lord the righteous Iudge will giue vnto his righteous seruants.
and pleasure that can be lost, or all the reproach or shame that can be endured for it, Are not worthy of the Crown of Righteousness, which the Lord the righteous Judge will give unto his righteous Servants.
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It were almost an infinite taske to declare what the Scripture, the word of Truth hath deliuered concerning the issue of Righteousnesse.
It were almost an infinite task to declare what the Scripture, the word of Truth hath Delivered Concerning the issue of Righteousness.
pn31 vbdr av dt j n1 pc-acp vvi r-crq dt n1, dt n1 pp-f n1 vhz vvn vvg dt n1 pp-f n1.
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Generally it saith, The Lord loueth Righteousnesse. Verily there is a reward for the Righteous:
Generally it Says, The Lord loves Righteousness. Verily there is a reward for the Righteous:
np1 pn31 vvz, dt n1 vvz n1. av-j a-acp vbz dt n1 p-acp dt j:
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Blessings are on the head of the Righteous, &c. Particularly for the righteous person himselfe in this life, it is said, that The eyes of the Lord are vpon the Righteous. Blessings Are on the head of the Righteous, etc. Particularly for the righteous person himself in this life, it is said, that The eyes of the Lord Are upon the Righteous.
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God will grant the desire of the Righteous The Lord deliuereth the Righteous out of all trouble. God will grant the desire of the Righteous The Lord Delivereth the Righteous out of all trouble.
np1 vmb vvi dt n1 pp-f dt j dt n1 vvz dt j av pp-f d n1.
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The Righteous shall neuer be forsaken. The Righteous shall be glad. The Righteous shall flourish like a Palme tree. The Righteous shall never be forsaken. The Righteous shall be glad. The Righteous shall flourish like a Palm tree.
dt j vmb av-x vbi vvn. dt j vmb vbi j. dt j vmb vvi av-j dt n1 n1.
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The Righteous are hold as a Lyon. The Righteous Are hold as a lion.
dt j vbr vvi p-acp dt n1.
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The way of the Righteous shineth as the light, &c. For his death, The Righteous hath hope in his death. The Way of the Righteous shines as the Light, etc. For his death, The Righteous hath hope in his death.
dt n1 pp-f dt j vvz p-acp dt n1, av p-acp po31 n1, dt j vhz n1 p-acp po31 n1.
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The Righteous are taken away from the euill to come. After death, The memortall of the Righteous shall be blessed. The Righteous Are taken away from the evil to come. After death, The memortall of the Righteous shall be blessed.
dt j vbr vvn av p-acp dt j-jn pc-acp vvi. p-acp n1, dt j pp-f dt j vmb vbi vvn.
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The Righteous shall be had in euerlasting remembrance. At the resurrection, The Righteous shall goe into life eternall. The Righteous shall be had in everlasting remembrance. At the resurrection, The Righteous shall go into life Eternal.
dt j vmb vbi vhn p-acp j n1. p-acp dt n1, dt j vmb vvi p-acp n1 j.
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The Righteous shall shine as the Sunne in the Kingdome of their Father. For their posterity, The generation of the Righteous shall bee blessed. The Righteous shall shine as the Sun in the Kingdom of their Father. For their posterity, The generation of the Righteous shall be blessed.
dt j vmb vvi p-acp dt n1 p-acp dt n1 pp-f po32 n1. p-acp po32 n1, dt n1 pp-f dt j vmb vbi vvn.
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Their seed shall not begge their bread, &c. Heere we see matter enough to answere all the discommodities that may be obiected against Righteousnesse. Their seed shall not beg their bred, etc. Here we see matter enough to answer all the Discomforts that may be objected against Righteousness.
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Moses hauing an eye to the recompence of the reward, forsooke the honours, pleasures, and riches of Aegypt: three such baits as all the world most greedily snap at. Moses having an eye to the recompense of the reward, forsook the honours, pleasures, and riches of Egypt: three such baits as all the world most greedily snap At.
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Christ for the ioy which was set before him, endured the crosse, and despised the shame.
christ for the joy which was Set before him, endured the cross, and despised the shame.
np1 p-acp dt n1 r-crq vbds vvn p-acp pno31, vvd dt n1, cc vvd dt n1.
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Thus if we set the end and issue of Righteousnesse before vs, it will make vs to let goe all earthly matters to hold it fast: Thus if we Set the end and issue of Righteousness before us, it will make us to let go all earthly matters to hold it fast:
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for our soules find much ease through the burthen that the flesh feeleth hereby. In a word, great is the dignity, and admirable are the priuiledges of the Righteous.
for our Souls find much ease through the burden that the Flesh feeleth hereby. In a word, great is the dignity, and admirable Are the privileges of the Righteous.
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§. 10. Of the Comfort of Righteousnesse.
§. 10. Of the Comfort of Righteousness.
§. crd pp-f dt n1 pp-f n1.
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OVt of the answer to his first suggestion, (if the diuell preuaile by none of the former) he will seeke to perswade vs that this Brest-plate of Righteousnesse can stand vs in no steed:
Out of the answer to his First suggestion, (if the Devil prevail by none of the former) he will seek to persuade us that this Breastplate of Righteousness can stand us in no steed:
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because All our Righteousnesse is as a menstruous cloath:
Because All our Righteousness is as a menstruous cloth:
c-acp d po12 n1 vbz p-acp dt j n1:
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all is but dung and losse. Thus hee beguileth many weake Christians, and often bringeth them to vtter despaire.
all is but dung and loss. Thus he beguileth many weak Christians, and often brings them to utter despair.
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Answ. For auoiding this, we are to be informed that though our Righteousnesse, considered in it selfe, Answer For avoiding this, we Are to be informed that though our Righteousness, considered in it self,
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and compared with the perfect rule of the law, be exceeding defectiue; or opposed to the Righteousnesse of Christ, be dung and losse;
and compared with the perfect Rule of the law, be exceeding defective; or opposed to the Righteousness of christ, be dung and loss;
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yet as it is a worke of Gods holy Spirit in vs, proceeding from an heart purified by faith, all the imperfections therof being couered with the perfect Righteousnesse of Christ, it is acceptable vnto God,
yet as it is a work of God's holy Spirit in us, proceeding from an heart purified by faith, all the imperfections thereof being covered with the perfect Righteousness of christ, it is acceptable unto God,
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and such a thing as we may receiue much comfort in.
and such a thing as we may receive much Comfort in.
cc d dt n1 c-acp pns12 vmb vvi d n1 p-acp.
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Therefore though our Righteousnesse in it selfe, affoord no matter of boasting, yet in regard of Gods gracious acceptation, it is a thing much to be laboured after;
Therefore though our Righteousness in it self, afford no matter of boasting, yet in regard of God's gracious acceptation, it is a thing much to be laboured After;
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yea also to be reioyced in. §. 11. Of all the parts of Righteousnesse vnited.
yea also to be rejoiced in. §. 11. Of all the parts of Righteousness united.
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IF the diuell cannot by any meanes bring vs wholly to reiect all Righteousnesse, he will endeuour to make vs carelesse in some parts thereof,
IF the Devil cannot by any means bring us wholly to reject all Righteousness, he will endeavour to make us careless in Some parts thereof,
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or at least negligent in taking the present opportunity:
or At least negligent in taking the present opportunity:
cc p-acp ds j p-acp vvg dt j n1:
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as if it were sufficient only in somethings to be righteous, because God is merciful to forgiue vs all our defaults:
as if it were sufficient only in somethings to be righteous, Because God is merciful to forgive us all our defaults:
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or vpon our death-beds to turne from our vnrighteousnesse, because When the wicked turneth away from his wickednesse, hee shall saue his soule aliue.
or upon our deathbeds to turn from our unrighteousness, Because When the wicked turns away from his wickedness, he shall save his soul alive.
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Herewith in all ages he hath beguiled many thousands.
Herewith in all ages he hath beguiled many thousands.
av p-acp d n2 pns31 vhz vvn d crd.
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Against the first part of this suggestion, we are to know that the seuerall parts and branches of Righteousnesse, are so firmly and inseparably knit together, that the parts cannot be seuered without the destruction of the whole.
Against the First part of this suggestion, we Are to know that the several parts and branches of Righteousness, Are so firmly and inseparably knit together, that the parts cannot be severed without the destruction of the Whole.
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For Righteousnesse is as a chaine of many links, the seueral links of this chaine, are those seuerall duties which the law requireth to be performed to God & mā:
For Righteousness is as a chain of many links, the several links of this chain, Are those several duties which the law requires to be performed to God & man:
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let any one of the links be takē away, the chain is broke; if the chain be brokē, that which did hāg by it must needs fal down.
let any one of the links be taken away, the chain is broke; if the chain be broken, that which did hang by it must needs fall down.
vvb d crd pp-f dt n2 vbb vvn av, dt n1 vbz vvn; cs dt n1 vbb vvn, cst r-crq vdd vvi p-acp pn31 vmb av vvi a-acp.
(38) treatise (DIV2)
590
Image 12
2201
To this purpose saith the Apostle.
To this purpose Says the Apostle.
p-acp d n1 vvz dt n1.
(38) treatise (DIV2)
590
Image 12
2202
Whosoeuer shall keep the whole Law, and yet faileth in one point is guilty of all. Whosoever shall keep the Whole Law, and yet Faileth in one point is guilty of all.
r-crq vmb vvi dt j-jn n1, cc av vvz p-acp crd n1 vbz j pp-f d.
(38) treatise (DIV2)
590
Image 12
2203
Righteousnesse is compared to a garment, as well as to a Brest-plate. A garment must couer vs all ouer:
Righteousness is compared to a garment, as well as to a Breastplate. A garment must cover us all over:
n1 vbz vvn p-acp dt n1, c-acp av c-acp p-acp dt n1. dt n1 vmb vvi pno12 d p-acp:
(38) treatise (DIV2)
590
Image 12
2204
yea our Righteousnesse must be like Christs coate that may not be diuided:
yea our Righteousness must be like Christ coat that may not be divided:
uh po12 n1 vmb vbi j npg1 n1 cst vmb xx vbi vvn:
(38) treatise (DIV2)
590
Image 12
2205
If it be cut in the middle, it cannot but make vs ashamed, as Dauids seruants were when their coats were cut.
If it be Cut in the middle, it cannot but make us ashamed, as David Servants were when their coats were Cut.
cs pn31 vbb vvn p-acp dt n-jn, pn31 vmbx cc-acp vvi pno12 j, c-acp npg1 n2 vbdr c-crq po32 n2 vbdr vvn.
(38) treatise (DIV2)
590
Image 12
2206
Obiect. If this were so, who should be saued? for in many things we sinne all. Object. If this were so, who should be saved? for in many things we sin all.
n1. cs d vbdr av, r-crq vmd vbi vvn? p-acp p-acp d n2 pns12 vvb d.
(38) treatise (DIV2)
591
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Answ. Indeed all sinne in many things: but all sin not after the same manner.Answer Indeed all sin in many things: but all since not After the same manner.
np1 av d n1 p-acp d n2: cc-acp d n1 xx p-acp dt d n1.
(38) treatise (DIV2)
592
Image 12
2208
The righteous when they sinne, are drawne into sinne either through their owne weakenesse, or thorow the violence of some temptation:
The righteous when they sin, Are drawn into sin either through their own weakness, or thorough the violence of Some temptation:
dt j c-crq pns32 vvb, vbr vvn p-acp n1 av-d p-acp po32 d n1, cc p-acp dt n1 pp-f d n1:
(38) treatise (DIV2)
592
Image 12
2209
they take not liberty wittingly and willingly to nourish any sinne, or omit any duty:
they take not liberty wittingly and willingly to nourish any sin, or omit any duty:
pns32 vvb xx n1 av-j cc av-j pc-acp vvi d n1, cc vvi d n1:
(38) treatise (DIV2)
592
Image 12
2210
in which respect they are said not to commit sinne: and it is noted as a property of the righteous to walke in all the Commandements of God.
in which respect they Are said not to commit sin: and it is noted as a property of the righteous to walk in all the commandments of God.
p-acp r-crq n1 pns32 vbr vvn xx pc-acp vvi n1: cc pn31 vbz vvn p-acp dt n1 pp-f dt j p-acp vvb p-acp d dt n2 pp-f np1.
(38) treatise (DIV2)
592
Image 12
2211
When a righteous man is thus carefull and watchfull in auoiding sinne, and doing his duty,
When a righteous man is thus careful and watchful in avoiding sin, and doing his duty,
c-crq dt j n1 vbz av j cc j p-acp vvg n1, cc vdg png31 n1,
(38) treatise (DIV2)
592
Image 12
2212
then will the Lord be mercifull to pardon him his infirmities:
then will the Lord be merciful to pardon him his infirmities:
av vmb dt n1 vbb j pc-acp vvi pno31 po31 n2:
(38) treatise (DIV2)
592
Image 12
2213
but if any wilfully continue in any sinne, what remaineth but a fearefull looking for of iudgement? §. 12. Of the danger of deferring repentance.
but if any wilfully continue in any sin, what remains but a fearful looking for of judgement? §. 12. Of the danger of deferring Repentance.
cc-acp cs d av-j vvi p-acp d n1, r-crq vvz p-acp dt j vvg p-acp pp-f n1? §. crd pp-f dt n1 pp-f vvg n1.
(38) treatise (DIV2)
592
Image 12
2214
AGainst the second part of the suggestion, wee are to know that although whensoeuer an vnrighteous man truly repenteth, he shall be pardoned,
AGainst the second part of the suggestion, we Are to know that although whensoever an unrighteous man truly Repenteth, he shall be pardoned,
p-acp dt ord n1 pp-f dt n1, pns12 vbr pc-acp vvi cst cs c-crq dt j n1 av-j vvz, pns31 vmb vbi vvn,
(38) treatise (DIV2)
593
Image 12
2215
yet he cannot truly repent whensoeuer hee will.
yet he cannot truly Repent whensoever he will.
av pns31 vmbx av-j vvi c-crq pns31 vmb.
(38) treatise (DIV2)
593
Image 12
2216
Hee that refuseth to turne when God calleth him, prouoketh God to giue him ouer to the hardnesse of his heart.
He that Refuseth to turn when God calls him, provoketh God to give him over to the hardness of his heart.
pns31 cst vvz pc-acp vvi c-crq np1 vvz pno31, vvz np1 pc-acp vvi pno31 a-acp p-acp dt n1 pp-f po31 n1.
(38) treatise (DIV2)
593
Image 12
2217
As for such as thinke to repent at their death, how know they what warning they shall haue of their death? May they not suddenly bee taken away as Belshazzar, and the rich foole? But what if some sicknesse come before as Deaths haruinger? Surely there is little hope that such as before haue not, should then turne vnto God:
As for such as think to Repent At their death, how know they what warning they shall have of their death? May they not suddenly be taken away as Belshazzar, and the rich fool? But what if Some sickness come before as Death's haruinger? Surely there is little hope that such as before have not, should then turn unto God:
p-acp p-acp d c-acp vvb pc-acp vvi p-acp po32 n1, q-crq vvb pns32 r-crq n1 pns32 vmb vhi pp-f po32 n1? vmb pns32 xx av-j vbi vvn av p-acp np1, cc dt j n1? p-acp q-crq cs d n1 vvb a-acp c-acp ng1 n1? av-j a-acp vbz j n1 cst d c-acp a-acp vhb xx, vmd av vvi p-acp np1:
(38) treatise (DIV2)
593
Image 12
2218
For then commonly is the body weake, the spirits faint, the heart dull, the mind troubled,
For then commonly is the body weak, the spirits faint, the heart dull, the mind troubled,
c-acp av av-j vbz dt n1 j, dt n2 j, dt n1 j, dt n1 vvn,
(38) treatise (DIV2)
593
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2219
and the Diuell most busie about vs: and God hath giuen no promise to the vnrighteous to succour him at that time, but rather the contrary.
and the devil most busy about us: and God hath given no promise to the unrighteous to succour him At that time, but rather the contrary.
cc dt n1 av-ds j p-acp pno12: cc np1 vhz vvn dx n1 p-acp dt j-u pc-acp vvi pno31 p-acp d n1, cc-acp av-c dt j-jn.
(38) treatise (DIV2)
593
Image 12
2220
Obiection. Christ was mercifull to a theefe at the time of his death. Objection. christ was merciful to a thief At the time of his death.
n1. np1 vbds j p-acp dt n1 p-acp dt n1 pp-f po31 n1.
(38) treatise (DIV2)
594
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2221
Answer. 1. That one example of that kind is recorded, that none should vtterly despaire: 2. Onely that one, that none should presume: 3. It cannot be proued that purposely he put off his repentance to that day ▪ 4. It is not safe to make an extraordinary action (as this was) a patterne:Answer. 1. That one Exampl of that kind is recorded, that none should utterly despair: 2. Only that one, that none should presume: 3. It cannot be proved that purposely he put off his Repentance to that day ▪ 4. It is not safe to make an extraordinary actium (as this was) a pattern:
vvb. crd cst pi n1 pp-f d n1 vbz vvn, cst pix vmd av-j vvi: crd j cst pi, cst pix vmd vvi: crd pn31 vmbx vbi vvn cst av pns31 vvd a-acp po31 n1 p-acp d n1 ▪ crd pn31 vbz xx j pc-acp vvi dt j n1 (c-acp d vbds) dt n1:
(38) treatise (DIV2)
595
Image 12
2222
for Christ did then miraculously worke on that theefe, to giue in that moment of his humiliation an euidence of his diuine power. §. 13. Of being ouer-iust.
for christ did then miraculously work on that thief, to give in that moment of his humiliation an evidence of his divine power. §. 13. Of being overjust.
c-acp np1 vdd av av-j vvi p-acp d n1, pc-acp vvi p-acp d n1 pp-f po31 n1 dt n1 pp-f po31 j-jn n1. §. crd pp-f vbg j.
(38) treatise (DIV2)
595
Image 12
2223
LAstly, hee beguileth many by suggesting that they may be ouer-iust, and so maketh them the lesse carefull in putting on the brest-plate of righteousnesse.
LAstly, he beguileth many by suggesting that they may be overjust, and so makes them the less careful in putting on the breastplate of righteousness.
ord, pns31 vvz d p-acp vvg cst pns32 vmb vbi j, cc av vvz pno32 dt av-dc j p-acp vvg p-acp dt n1 pp-f n1.
(38) treatise (DIV2)
596
Image 12
2224
Answer. For auoiding this, know for an vndoubted truth, that in true righteousnesse a man cannot be oueriust: Answer. For avoiding this, know for an undoubted truth, that in true righteousness a man cannot be oueriust:
n1. p-acp vvg d, vvb p-acp dt j n1, cst p-acp j n1 dt n1 vmbx vbi j:
(38) treatise (DIV2)
597
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2225
that is, too strict in auoiding any sinne, or too conscionable in performing any bounden duty.
that is, too strict in avoiding any sin, or too conscionable in performing any bounden duty.
cst vbz, av j p-acp vvg d n1, cc av j p-acp vvg d vvn n1.
(38) treatise (DIV2)
597
Image 12
2226
For why? Euery sinne is mortall. And of euery duty an account is to be giuen:
For why? Every sin is Mortal. And of every duty an account is to be given:
p-acp q-crq? d n1 vbz j-jn. cc pp-f d n1 dt n1 vbz pc-acp vbi vvn:
(38) treatise (DIV2)
597
Image 12
2227
for they are the Talents which God hath committed to our charge.
for they Are the Talents which God hath committed to our charge.
c-acp pns32 vbr dt n2 r-crq np1 vhz vvn p-acp po12 n1.
(38) treatise (DIV2)
597
Image 12
2228
But for a man to make a righteousnesse vnto himselfe which is not grounded on Gods word, and therein to be strict, is to be ouer-iust.
But for a man to make a righteousness unto himself which is not grounded on God's word, and therein to be strict, is to be overjust.
cc-acp p-acp dt n1 pc-acp vvi dt n1 p-acp px31 r-crq vbz xx vvn p-acp npg1 n1, cc av pc-acp vbi j, vbz pc-acp vbi j.
(38) treatise (DIV2)
598
Image 12
2229
To count such things to be sinne, which by Gods Law are not made sinne, is to bee ouer-iust:
To count such things to be sin, which by God's Law Are not made sin, is to be overjust:
p-acp n1 d n2 pc-acp vbi n1, r-crq p-acp npg1 n1 vbr xx vvn n1, vbz pc-acp vbi j:
(38) treatise (DIV2)
598
Image 12
2230
to be a busie-body, is to be ouer-iust:
to be a busybody, is to be overjust:
pc-acp vbi dt n1, vbz pc-acp vbi j:
(38) treatise (DIV2)
598
Image 12
2231
to bee censorious without iust ground, is to be ouer-iust, &c. But goe along by Gods word, which is the rule of righteousnesse, hold close to it,
to be censorious without just ground, is to be overjust, etc. But go along by God's word, which is the Rule of righteousness, hold close to it,
pc-acp vbi j p-acp j n1, vbz pc-acp vbi j, av p-acp vvi a-acp p-acp ng1 n1, r-crq vbz dt n1 pp-f n1, vvb av-j p-acp pn31,
(38) treatise (DIV2)
598
Image 12
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and thou canst not be ouer-iust.
and thou Canst not be overjust.
cc pns21 vm2 xx vbi j.
(38) treatise (DIV2)
598
Image 12
2233
Thus wee see how Gods word is able to make vs wise against all the wiles of the Diuell.
Thus we see how God's word is able to make us wise against all the wiles of the devil.
av pns12 vvb c-crq npg1 n1 vbz j pc-acp vvi pno12 j p-acp d dt n2 pp-f dt n1.
(38) treatise (DIV2)
599
Image 12
2234
Let our care be to make good vse of that wisdome. §. 14. A direction for the vse of Righteousnesse.
Let our care be to make good use of that Wisdom. §. 14. A direction for the use of Righteousness.
vvb po12 n1 vbb pc-acp vvi j n1 pp-f d n1. §. crd dt n1 p-acp dt n1 pp-f n1.
(38) treatise (DIV2)
599
Image 12
2235
1. LEarne we what is true Righteousnesse, that we trust not to a counterfeit brest-plate, and bee pierced thorow while we thinke our selues safe.
1. LEarne we what is true Righteousness, that we trust not to a counterfeit breastplate, and be pierced thorough while we think our selves safe.
crd np1 pns12 r-crq vbz j n1, cst pns12 vvb xx p-acp dt n-jn n1, cc vbi vvn p-acp n1 pns12 vvb po12 n2 j.
(38) treatise (DIV2)
600
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2 Acquaint wee our selues with the vse, end, beauty, benefit, and necessity of Righteousnesse, that we may be the more desirous to get it if we haue it not:
2 Acquaint we our selves with the use, end, beauty, benefit, and necessity of Righteousness, that we may be the more desirous to get it if we have it not:
crd vvb pns12 po12 n2 p-acp dt n1, n1, n1, n1, cc n1 pp-f n1, cst pns12 vmb vbi dt av-dc j pc-acp vvi pn31 cs pns12 vhb pn31 xx:
(38) treatise (DIV2)
601
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or if we haue it, the more carefull in keeping it fast on, and close to vs. 3 Let a daily examination bee made of our life past, that of all our former vnrighteousnesse wee may truly and soundly repent:
or if we have it, the more careful in keeping it fast on, and close to us 3 Let a daily examination be made of our life past, that of all our former unrighteousness we may truly and soundly Repent:
cc cs pns12 vhb pn31, dt av-dc j p-acp vvg pn31 av-j a-acp, cc av-j p-acp pno12 crd vvb dt j n1 vbi vvn pp-f po12 n1 j, cst pp-f d po12 j n1-u pns12 vmb av-j cc av-j vvi:
(38) treatise (DIV2)
601
Image 12
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and with the true euidences of our former righteousnesse, our consciences may be comforted in the day of triall.
and with the true evidences of our former righteousness, our Consciences may be comforted in the day of trial.
cc p-acp dt j n2 pp-f po12 j n1, po12 n2 vmb vbi vvn p-acp dt n1 pp-f n1.
(38) treatise (DIV2)
602
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2239
The Apostle comforted himselfe in the middest of his troubles with the testimony of his good conscience. The Apostle comforted himself in the midst of his Troubles with the testimony of his good conscience.
dt n1 vvn px31 p-acp dt n1 pp-f po31 n2 p-acp dt n1 pp-f po31 j n1.
(38) treatise (DIV2)
602
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4 Let there be an holy resolution for the time to come to walke on in the way of righteousnesse, without turning to the right hand or to the left. 4 Let there be an holy resolution for the time to come to walk on in the Way of righteousness, without turning to the right hand or to the left.
crd vvb pc-acp vbi dt j n1 p-acp dt n1 pc-acp vvi pc-acp vvi a-acp p-acp dt n1 pp-f n1, p-acp vvg p-acp dt j-jn n1 cc p-acp dt j.
(38) treatise (DIV2)
603
Image 12
2241
Behold Dauids resolution, and Pauls practise. For the better performance of this most holy resolution, 1 Put on Righteousnesse with all the parts thereof.
Behold David resolution, and Paul's practise. For the better performance of this most holy resolution, 1 Put on Righteousness with all the parts thereof.
vvb npg1 n1, cc npg1 vvi. p-acp dt jc n1 pp-f d av-ds j n1, vvd vvn p-acp n1 p-acp d dt n2 av.
(38) treatise (DIV2)
603
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2242
2 Remoue all impediments at the first, and giue no place to the Diuell. 3 Waxe not weary, but bee constant. THE FIFTH PART.
2 Remove all impediments At the First, and give no place to the devil. 3 Wax not weary, but be constant. THE FIFTH PART.
crd vvb d n2 p-acp dt ord, cc vvb dx n1 p-acp dt n1. crd vvb xx j, cc-acp vbi j. dt ord n1.
(38) treatise (DIV2)
606
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2243
Shooes of the preparation of the Gospell of Peace. Ephes. 6. 15. And your feete shod with the preparation of the Gospell of peace.
Shoes of the preparation of the Gospel of Peace. Ephesians 6. 15. And your feet shod with the preparation of the Gospel of peace.
n2 pp-f dt n1 pp-f dt n1 pp-f n1. np1 crd crd cc po22 n2 j p-acp dt n1 pp-f dt n1 pp-f n1.
(38) treatise (DIV2)
607
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2244
§. 1. Of the Grace here meant.
§. 1. Of the Grace Here meant.
§. crd pp-f dt n1 av vvd.
(38) treatise (DIV2)
607
Image 12
2245
THe third peece of Spirituall Armour is not so plainely and distinctly laid downe as the former.
THe third piece of Spiritual Armour is not so plainly and distinctly laid down as the former.
dt ord n1 pp-f j n1 vbz xx av av-j cc av-j vvn a-acp p-acp dt j.
(38) treatise (DIV2)
608
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It will be needfull 1. To search out what is that particular grace which is her• meant. 2. How fitly it is compared to that part of harnesse which is here implied. 3. How the grace here meant is gotten. 4. How needfull and profitable it is. 5. How it hath her perfect worke. 6. What are the extreames contrary to it. 7. What wiles the Diuell vseth to depriue vs of it.
It will be needful 1. To search out what is that particular grace which is her• meant. 2. How fitly it is compared to that part of harness which is Here implied. 3. How the grace Here meant is got. 4. How needful and profitable it is. 5. How it hath her perfect work. 6. What Are the extremes contrary to it. 7. What wiles the devil uses to deprive us of it.
pn31 vmb vbi j crd p-acp n1 av q-crq vbz d j n1 r-crq vbz n1 vvn. crd c-crq av-j pn31 vbz vvn p-acp d n1 pp-f n1 r-crq vbz av vvn. crd c-crq dt n1 av vvn vbz vvn. crd q-crq j cc j pn31 vbz. crd c-crq pn31 vhz po31 j n1. crd q-crq vbr dt n2-jn j-jn p-acp pn31. crd q-crq n2 dt n1 vvz pc-acp vvi pno12 pp-f pn31.
(38) treatise (DIV2)
608
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2247
1. Because the phrase which the Apostle vseth is somewhat doubtfull and ambiguous, there are many discrepant opinions about that which is meant thereby.
1. Because the phrase which the Apostle uses is somewhat doubtful and ambiguous, there Are many discrepant opinions about that which is meant thereby.
crd p-acp dt n1 r-crq dt n1 vvz vbz av j cc j, pc-acp vbr d j n2 p-acp d r-crq vbz vvn av.
(38) treatise (DIV2)
609
Image 12
2248
Among those many, there are two which come neerest to the point, and are implied vnder the description of this grace,
Among those many, there Are two which come nearest to the point, and Are implied under the description of this grace,
p-acp d d, pc-acp vbr crd r-crq vvd av-j p-acp dt n1, cc vbr vvn p-acp dt n1 pp-f d n1,
(38) treatise (DIV2)
610
Image 12
2249
though neither of them (as I take it) be the grace it selfe.
though neither of them (as I take it) be the grace it self.
cs dx pp-f pno32 (c-acp pns11 vvb pn31) vbb dt n1 pn31 n1.
(38) treatise (DIV2)
610
Image 12
2250
One is Knowledge of the Gospell, the other is Peace of Conscience. The former is implied vnder this word Gospell, (for without knowledge of the Gospell the soule cannot be setled.
One is Knowledge of the Gospel, the other is Peace of Conscience. The former is implied under this word Gospel, (for without knowledge of the Gospel the soul cannot be settled.
pi vbz n1 pp-f dt n1, dt n-jn vbz n1 pp-f n1. dt j vbz vvn p-acp d n1 n1, (c-acp p-acp n1 pp-f dt n1 dt n1 vmbx vbi vvn.
(38) treatise (DIV2)
610
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2251
The Gospell vnto him which knowes it not, is no Gospel, of no vse at all.) The other is implied vnder this word Peace, whereby is meant that Peace of Conscience, which by the knowledge of the Gospell is wrought in vs. But the Preparation here spoken of, is another grace distinct from both these;
The Gospel unto him which knows it not, is no Gospel, of no use At all.) The other is implied under this word Peace, whereby is meant that Peace of Conscience, which by the knowledge of the Gospel is wrought in us But the Preparation Here spoken of, is Another grace distinct from both these;
dt n1 p-acp pno31 r-crq vvz pn31 xx, vbz dx n1, pp-f dx n1 p-acp d.) dt n-jn vbz vvn p-acp d n1 n1, c-crq vbz vvn cst n1 pp-f n1, r-crq p-acp dt n1 pp-f dt n1 vbz vvn p-acp pno12 p-acp dt n1 av vvn pp-f, vbz j-jn n1 j p-acp d d;
(38) treatise (DIV2)
610
Image 12
2252
euen an effect which followeth from them both.
even an Effect which follows from them both.
av dt n1 r-crq vvz p-acp pno32 d.
(38) treatise (DIV2)
610
Image 12
2253
Wherefore as the causes of a thing are not the thing it selfe, so neither of those graces seuerally considered in it selfe, is the distinct peece of Armour here meant.
Wherefore as the Causes of a thing Are not the thing it self, so neither of those graces severally considered in it self, is the distinct piece of Armour Here meant.
c-crq c-acp dt n2 pp-f dt n1 vbr xx dt n1 pn31 n1, av dx pp-f d n2 av-j vvn p-acp pn31 n1, vbz dt j n1 pp-f n1 av vvd.
(38) treatise (DIV2)
610
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2254
The Syriach Translator well cleareth the meaning of the Apostle, who thus turneth it; Put as shooes on your feete the preparation of the Gospell of Peace.
The Syriac Translator well cleareth the meaning of the Apostle, who thus turns it; Put as shoes on your feet the preparation of the Gospel of Peace.
dt np1 n1 av vvz dt n1 pp-f dt n1, r-crq av vvz pn31; vvb p-acp n2 p-acp po22 n2 dt n1 pp-f dt n1 pp-f n1.
(38) treatise (DIV2)
610
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Vnder this word Preparation then (according to the literall and Grammaticall construction, which is the best and surest) is the grace it selfe comprised:
Under this word Preparation then (according to the literal and Grammatical construction, which is the best and Surest) is the grace it self comprised:
p-acp d n1 n1 av (vvg p-acp dt j cc j n1, r-crq vbz dt js cc js) vbz dt n1 pn31 n1 vvn:
(38) treatise (DIV2)
610
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for it implieth a furniture which the Gospell of Peace procureth and prepareth:
for it Implies a furniture which the Gospel of Peace procureth and Prepareth:
c-acp pn31 vvz dt n1 r-crq dt n1 pp-f n1 vvz cc vvz:
(38) treatise (DIV2)
610
Image 12
2257
or an heart setled, resolued, and prepared by the Gospell of Peace, to goe on to God thorow all difficulties.
or an heart settled, resolved, and prepared by the Gospel of Peace, to go on to God thorough all difficulties.
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Now the very grace it selfe which thus setleth the soule, I take to bee Patience: for it is without all doubt, the drift
Now the very grace it self which thus settleth the soul, I take to be Patience: for it is without all doubt, the drift
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1. Some take the preparation of the Gospell to bee a readinesse to preach the Gospell, thinking that the Apostle alludeth to that prophesie of Jsaiah; How beautifull are the feete of him that declareth peace. Isa. 52. 7.
1. some take the preparation of the Gospel to be a readiness to preach the Gospel, thinking that the Apostle alludeth to that prophesy of Isaiah; How beautiful Are the feet of him that Declareth peace. Isaiah 52. 7.
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Answ. Thus this peece of armour should appertaine onely to Ministers, whereas it is cleere that the Apostle prescribeth the whole Armour to all Christians.Answer Thus this piece of armour should appertain only to Ministers, whereas it is clear that the Apostle prescribeth the Whole Armour to all Christians.
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2. Other, to bee a promptnesse to professe the Gospell, agreeable to Saint Peters counsell, Be ready (or prepared) to giue an answere; &c. 1. Pet. 3. 15.
2. Other, to be a promptness to profess the Gospel, agreeable to Saint Peter's counsel, Be ready (or prepared) to give an answer; etc. 1. Pet. 3. 15.
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Answer. This promptnesse and readinesse, is rather an effect of the grace here meant, then the grace it selfe, as we shall after heare.Answer. This promptness and readiness, is rather an Effect of the grace Here meant, then the grace it self, as we shall After hear.
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3. Other, to bee an Euangelicall obedience. Answer. Thus would it bee confounded with the former grace.
3. Other, to be an Evangelical Obedience. Answer. Thus would it be confounded with the former grace.
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For Righteousnesse is an obedience to Gods word.
For Righteousness is an Obedience to God's word.
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4. Other, to bee the Gospell it selfe, alluding to that of Dauid, Thy word is a lampe vnto my feet. Psal. 119. 105.
4. Other, to be the Gospel it self, alluding to that of David, Thy word is a lamp unto my feet. Psalm 119. 105.
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Answer. The phrase which the Apostle here vseth, sheweth that not so much the Gospell it selfe,Answer. The phrase which the Apostle Here uses, shows that not so much the Gospel it self,
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as somthing wrought thereby, is heere meant.
as something wrought thereby, is Here meant.
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and scope of the Apostle, to arme the Christian souldier against trouble and affliction, by this particular peece of spirituall Armour here meant:
and scope of the Apostle, to arm the Christian soldier against trouble and affliction, by this particular piece of spiritual Armour Here meant:
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but what grace so fit therevnto as patience? This was it wherewith Iob, to vse Christs phrase ( Luke 21. 19.) did euen possesse his soule.
but what grace so fit thereunto as patience? This was it wherewith Job, to use Christ phrase (Lycia 21. 19.) did even possess his soul.
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And this is it which Saint Iames prescribeth as a meanes to arme vs against trouble, Iam. 1. 3, 4, &c. For patience is a gift of God, whereby wee are enabled to beare those crosses which God laieth vpon vs. Many were the troubles which the Christian Hebrewes endured for profession of the Gospell:
And this is it which Faint James prescribeth as a means to arm us against trouble, Iam. 1. 3, 4, etc. For patience is a gift of God, whereby we Are enabled to bear those Crosses which God Layeth upon us Many were the Troubles which the Christian Hebrews endured for profession of the Gospel:
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to enable them to endure all those troubles, the Apostle saith; They had need of patience.
to enable them to endure all those Troubles, the Apostle Says; They had need of patience.
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Vnder this word Patience I comprise all those first graces of the Spirit, whereby the Gospell teacheth that men are prepared to goe with Christ into the field;
Under this word Patience I comprise all those First graces of the Spirit, whereby the Gospel Teaches that men Are prepared to go with christ into the field;
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as the deniall of ones selfe, that taking vp of ones crosse, with resolution to follow Christ.
as the denial of ones self, that taking up of ones cross, with resolution to follow christ.
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It is here called a preparation, because by it a man is fitted, prepared, and made ready to goe on in his course, notwithstanding all dangers and distresses whatsoeuer meet with him in the way to hinder him.
It is Here called a preparation, Because by it a man is fitted, prepared, and made ready to go on in his course, notwithstanding all dangers and Distresses whatsoever meet with him in the Way to hinder him.
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It is said to bee the preparation of the Gospell, because it is the Gospell which teacheth it, and is the cause thereof:
It is said to be the preparation of the Gospel, Because it is the Gospel which Teaches it, and is the cause thereof:
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nothing but the Gospell can prepare a mans heart against trouble.
nothing but the Gospel can prepare a men heart against trouble.
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Lastly, this epithete Peace, is added to shew what the Gospell bringeth vnto vs, and worketh in vs,
Lastly, this epithet Peace, is added to show what the Gospel brings unto us, and works in us,
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namely, peace to God, as wee shall after more fully heare.
namely, peace to God, as we shall After more Fully hear.
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To conclude this first point, in briefe note, that it is the knowledge of the glad tidings of reconciliation, which pacify•ng our conscience, prepareth our hearts,
To conclude this First point, in brief note, that it is the knowledge of the glad tidings of reconciliation, which pacify•ng our conscience, Prepareth our hearts,
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and worketh in them true sound Christian patience, whereby we are ready to march on in our course against all annoyances. and works in them true found Christian patience, whereby we Are ready to march on in our course against all annoyances.
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§. 2. Of the resemblance of Patience to shooes.
§. 2. Of the resemblance of Patience to shoes.
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II THe peece of harnesse whereunto patience is here resembled, is that whereby a souldiers feet or legs are couered:
II THe piece of harness whereunto patience is Here resembled, is that whereby a Soldiers feet or legs Are covered:
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for feete are here expressed, and the metaphor of being shod, implieth as much. By feet he meanes legs also:
for feet Are Here expressed, and the metaphor of being shod, Implies as much. By feet he means legs also:
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the peeces of armour that are proper to this purpose, are called greaues, or leg-harnesse, they are also called souldiers shooes, and bootes.
the Pieces of armour that Are proper to this purpose, Are called greaves, or leg-harness, they Are also called Soldiers shoes, and boots.
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The metaphor may either be generally taken of all shooes, or particularly of greaues.
The metaphor may either be generally taken of all shoes, or particularly of greaves.
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For the generall, wee all know that the vse of shooes is to keepe our feete from sharpe stones, hard clods, with the like:
For the general, we all know that the use of shoes is to keep our feet from sharp stones, hard clods, with the like:
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for our feete are naturally tender, insomuch that if we goe abroad barefoot, euery hard stone hurteth them, euery sharpe sticke and pricking thorne pierceth them:
for our feet Are naturally tender, insomuch that if we go abroad barefoot, every hard stone hurteth them, every sharp stick and pricking thorn pierces them:
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therefore wee vse not to venter abroade bare•foote:
Therefore we use not to venture abroad bare•foote:
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If any be so foole-hardy as to venter, soone will he waxe weary, and either sit downe and goe no further, or else turne backe againe.
If any be so foolhardy as to venture, soon will he wax weary, and either fit down and go no further, or Else turn back again.
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But if wee haue good bootes or shooes on, then wee thinke our selues well fenced,
But if we have good boots or shoes on, then we think our selves well fenced,
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and so with boldnesse and courage goe on, whatsoeuer the way be. To apply this.
and so with boldness and courage go on, whatsoever the Way be. To apply this.
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Stones, stickes, thornes, and the like, are not more greeuous to our bare feete, then troubles, crosses, Stones, sticks, thorns, and the like, Are not more grievous to our bore feet, then Troubles, Crosses,
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and afflictions are to our naked heart and soule.
and afflictions Are to our naked heart and soul.
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Now then this world thorow which we must passe to Heauen, being a very hard and rough way, stony and thorny, full of all sorts of afflictions;
Now then this world thorough which we must pass to Heaven, being a very hard and rough Way, stony and thorny, full of all sorts of afflictions;
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if our soules be naked and bare, not fenced with patience, and so fitted and prepared well to endure all crosses, we shall either neuer venter to enter into this hard way,
if our Souls be naked and bore, not fenced with patience, and so fitted and prepared well to endure all Crosses, we shall either never venture to enter into this hard Way,
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or at least not endure to hold out therin.
or At least not endure to hold out therein.
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But if our soules be thorowly possest with sound and true patience, then shall we with vndanted courage, passe thorow all the troubles of this World.
But if our Souls be thoroughly possessed with found and true patience, then shall we with undaunted courage, pass thorough all the Troubles of this World.
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For the particular (which is the rather to be considered, because the Apostles whole direction is taken from warre) the vse of greaues and leg-harnesse, were to keepe the legs and feet from hurts and wounds,
For the particular (which is the rather to be considered, Because the Apostles Whole direction is taken from war) the use of greaves and leg-harness, were to keep the legs and feet from hurts and wounds,
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because if they were wounded or broken, a man could no longer stand, but was ouerthrowen.
Because if they were wounded or broken, a man could no longer stand, but was overthrown.
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Such souldiers as stand in the front of the battell, or single themselues out alone as Goliah, most commonly haue their legs fenced with these.
Such Soldiers as stand in the front of the battle, or single themselves out alone as Goliath, most commonly have their legs fenced with these.
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Besides, it being a stratagem which enemies oft vse, to sticke the way by which they know that the aduerse parties must needes passe, with short stubs and pikes, ends of speares,
Beside, it being a stratagem which enemies oft use, to stick the Way by which they know that the adverse parties must needs pass, with short stubs and pikes, ends of spears,
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and such like, of purpose to gall their feete and legs, and make them weary of going on;
and such like, of purpose to Gall their feet and legs, and make them weary of going on;
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souldiers vse to weare bootes, and greaues, to preuent such mischiefes. Surely the Diuell vseth such a stratagem against Christian souldiers:
Soldiers use to wear boots, and greaves, to prevent such mischiefs. Surely the devil uses such a stratagem against Christian Soldiers:
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for knowing in what way they are to walke to Heauen, hee sets many prickes and crosses therein,
for knowing in what Way they Are to walk to Heaven, he sets many pricks and Crosses therein,
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as reproaches, disgraces, troubles, vexations, persecutions, by losse of goods, liberties, and liues; yea, many times grieuous torments and tortures:
as Reproaches, disgraces, Troubles, vexations, persecutions, by loss of goods, Liberties, and lives; yea, many times grievous torments and tortures:
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now if our soules be not fenced with the preparation of the Gospell of Peace, what hope,
now if our Souls be not fenced with the preparation of the Gospel of Peace, what hope,
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yea, what possibility is there of going on, and holding out in that way? §. 3. Of the ground of Patience.
yea, what possibility is there of going on, and holding out in that Way? §. 3. Of the ground of Patience.
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THe Apostle himselfe in the last words of this verse sheweth how this Preparation, this fence and furniture of the soule,
THe Apostle himself in the last words of this verse shows how this Preparation, this fence and furniture of the soul,
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namely patience may be gotten, euen by the Gospell of Peace: for it is such a preparation as the Gospell of peace teacheth and worketh, whence it followeth, that the Gospel of Peace, is the onely true ground of this peece of Armour.
namely patience may be got, even by the Gospel of Peace: for it is such a preparation as the Gospel of peace Teaches and works, whence it follows, that the Gospel of Peace, is the only true ground of this piece of Armour.
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For the better clearing of this point, I will distinctly shew, 1 What the Gospel is.
For the better clearing of this point, I will distinctly show, 1 What the Gospel is.
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2 What Peace is here meant. 3 Why Peace is thus attributed to the Gospel. 4 How the Gospel of Peace effecteth this preparation. §. 4. Of the Gospel.
2 What Peace is Here meant. 3 Why Peace is thus attributed to the Gospel. 4 How the Gospel of Peace Effecteth this preparation. §. 4. Of the Gospel.
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GOspel, according to the proper notation of the originall word, signifieth a good message, or glad tidings: so it is sometimes translated,
GOspel, according to the proper notation of the original word, signifies a good message, or glad tidings: so it is sometime translated,
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as Rom. 10. 15. How beautifull are the feet of them which bring glad tidings? &c. The same notation may our English word Gospel admit:
as Rom. 10. 15. How beautiful Are the feet of them which bring glad tidings? etc. The same notation may our English word Gospel admit:
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for spell in ancient time signified speech: Gospel then is a good speech. The most elegant and learned languages retaine the Greeke word.
for spell in ancient time signified speech: Gospel then is a good speech. The most elegant and learned languages retain the Greek word.
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The good and glad tidings which this word implieth, is, that Christ Iesus the Sonne of God, is giuen vnto the sonnes of men.
The good and glad tidings which this word Implies, is, that christ Iesus the Son of God, is given unto the Sons of men.
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An Angel from heauen thus expounded this word;
an Angel from heaven thus expounded this word;
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for hauing said, I bring you gla• tidings, he addeth, that vnto you is borne a Sauiour which is Christ the Lord.
for having said, I bring you gla• tidings, he adds, that unto you is born a Saviour which is christ the Lord.
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Therefore the Histories which purposely write of Christ Iesus, declaring his Diety and humanity, his conception and birth, his life and death, words and deedes, humiliation and exaltation, &c. are by an excellency and propriety termed Gospels, or to speake as the Scots doe, Euangiles, and the penne-men of them Euangelists. If it bee duely considered into what a woe-full estate man by sin had implunged himselfe,
Therefore the Histories which purposely write of christ Iesus, declaring his Diety and humanity, his conception and birth, his life and death, words and Deeds, humiliation and exaltation, etc. Are by an excellency and propriety termed Gospels, or to speak as the Scots do, Euangiles, and the penmen of them Evangelists. If it be duly considered into what a woeful estate man by since had implunged himself,
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how no creature in Heauen or earth was able to succour him, what full redemption Christ hath wrought and vnto how excellent an estate he hath redeemed vs, it will appeare, that neuer the like glad tidings was or could be brought to man-kind then this, that Christ a Sauiour was giuen vnto them;
how no creature in Heaven or earth was able to succour him, what full redemption christ hath wrought and unto how excellent an estate he hath redeemed us, it will appear, that never the like glad tidings was or could be brought to mankind then this, that christ a Saviour was given unto them;
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so that this message may well be called a Gospel or Euangile. In it is the very fulnesse of Gods fauour manifested.
so that this message may well be called a Gospel or Evangile. In it is the very fullness of God's favour manifested.
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§. 5. Of that Peace which the Gospel causeth. THe Peace heere spoken of, is our reconciliation with God.
§. 5. Of that Peace which the Gospel Causes. THe Peace Here spoken of, is our reconciliation with God.
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In the beginning God made man after his owne Image, by vertue whereof, there was a sweet harmony and concord betwixt God and man;
In the beginning God made man After his own Image, by virtue whereof, there was a sweet harmony and concord betwixt God and man;
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God hauing reuealed vnto man what was his good will, pleasing and acceptable vnto him; man being both able, and also willing to doe that which was acceptable to God.
God having revealed unto man what was his good will, pleasing and acceptable unto him; man being both able, and also willing to do that which was acceptable to God.
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But long this Peace did not last: it was soone broken, and that wholly, and onely through mans default.
But long this Peace did not last: it was soon broken, and that wholly, and only through men default.
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For man wittingly sinned against his Creator, and thereby iustly prouoked his wrath: thus came enmity betwixt God and man.
For man wittingly sinned against his Creator, and thereby justly provoked his wrath: thus Come enmity betwixt God and man.
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Such a breach was made by mans rebellion, that all creatures in Heauen and earth were not able to make it vp.
Such a breach was made by men rebellion, that all creatures in Heaven and earth were not able to make it up.
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Christ therefore, the eternall, true, naturall, proper, onely begotten Sonne of God, tooke vpon him to be a Mediator betwixt God and man.
christ Therefore, the Eternal, true, natural, proper, only begotten Son of God, took upon him to be a Mediator betwixt God and man.
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Hee satisfied his Fathers Iustice, pacified his wrath, procured his fauour towards man, whereby God was moued to offer reconciliation vnto man;
He satisfied his Father's justice, pacified his wrath, procured his favour towards man, whereby God was moved to offer reconciliation unto man;
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withall he gaue vnto man his sanctifiing Spirit, to breed faith in him, that thereby man might receiue and embrace this reconciliation. withal he gave unto man his sanctifying Spirit, to breed faith in him, that thereby man might receive and embrace this reconciliation.
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In this respect God is called the God of Peace ( Rom. 16. 20.) and Christ our Peace, ( chap. 2. 14.) Prince of Peace ( Isa. 9. 6.) And God is said in Christ to reconcile the world vnto himselfe, (2 Cor. 5. 19.) Thus through the mediation of Christ, God offering,
In this respect God is called the God of Peace (Rom. 16. 20.) and christ our Peace, (chap. 2. 14.) Prince of Peace (Isaiah 9. 6.) And God is said in christ to reconcile the world unto himself, (2 Cor. 5. 19.) Thus through the mediation of christ, God offering,
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and man accepting reconciliation, a most perfect and inuiolable peace is made betwixt them, and this is the peace here meant.
and man accepting reconciliation, a most perfect and inviolable peace is made betwixt them, and this is the peace Here meant.
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As fruits of this peace there flow from it remission of sinnes, quietnesse and comfort of conscience, ioy of heart, willingnesse and ability to doe that which is pleasing vnto God, freedome from the dominion of sinne, from the power of the Diuell, from the euill of all crosses, from the sting of death,
As fruits of this peace there flow from it remission of Sins, quietness and Comfort of conscience, joy of heart, willingness and ability to do that which is pleasing unto God, freedom from the dominion of sin, from the power of the devil, from the evil of all Crosses, from the sting of death,
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and of the graue, and from the feare and fire of Hell. §. 6. Why it is called the Gospel of Peace.
and of the graven, and from the Fear and fire of Hell. §. 6. Why it is called the Gospel of Peace.
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THis Peace is so appropriated to the Gospel, that it is called the Gospel of Peace, and that in a double respect, First, of the matter. Secondly, of the effect.
THis Peace is so appropriated to the Gospel, that it is called the Gospel of Peace, and that in a double respect, First, of the matter. Secondly, of the Effect.
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1 The subiect matter of this glad tidings, is the forenamed Peace and reconciliation betwixt God and man.
1 The Subject matter of this glad tidings, is the forenamed Peace and reconciliation betwixt God and man.
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The Gospel first declared, and still continueth to publish the same: neither the Law, nor any humane writings can doe this:
The Gospel First declared, and still Continueth to publish the same: neither the Law, nor any humane writings can do this:
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therefore so soone as one Angel had declared this glad tidings, an whole troope of heauenly souldiers cryed out Peace on earth. It was the Gospel which declared peace to Adam, Noah, Abram, and the rest of the Saints in al ages, before and since Christs time.
Therefore so soon as one Angel had declared this glad tidings, an Whole troop of heavenly Soldiers cried out Peace on earth. It was the Gospel which declared peace to Adam, Noah, Abram, and the rest of the Saints in all ages, before and since Christ time.
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They therefore which preach the Gospel, are said to publish Peace. They Therefore which preach the Gospel, Are said to publish Peace.
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2 It is a powerfull effect of this Gospel, to worke Peace in them that heare it, and beleeue it.
2 It is a powerful Effect of this Gospel, to work Peace in them that hear it, and believe it.
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For in and by the Ministery of the Gospel, the Spirit of Christ is conueyed into our hearts:
For in and by the Ministry of the Gospel, the Spirit of christ is conveyed into our hearts:
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in which respect it is called the ministration of the Spirit.
in which respect it is called the ministration of the Spirit.
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This Spirit first moueth vs to embrace reconciliation offered in the Gospel, and then it quieteth our conscience, and so worketh Peace therein.
This Spirit First moves us to embrace reconciliation offered in the Gospel, and then it quieteth our conscience, and so works Peace therein.
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How admirably doth this commend vnto vs the loue of God, and of his Sonne our Sauiour? he thought it not enough, that at first he made al in peace,
How admirably does this commend unto us the love of God, and of his Son our Saviour? he Thought it not enough, that At First he made all in peace,
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though he might iustly haue reiected man for euer, as he did the Diuels, because man willingly and rebelliously broake this Peace;
though he might justly have rejected man for ever, as he did the Devils, Because man willingly and rebelliously broke this Peace;
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yet to magnifie his mercy towards man, he spared not his Sonne, but gaue him to be our Peace, who, (to vse the Scripture phrase) slue hatred, and made Peace:
yet to magnify his mercy towards man, he spared not his Son, but gave him to be our Peace, who, (to use the Scripture phrase) slew hatred, and made Peace:
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yea not so onely, but also gaue his Gospel, thereby making open proclamation of Peace, and inuiting men to imbrace it.
yea not so only, but also gave his Gospel, thereby making open proclamation of Peace, and inviting men to embrace it.
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Excellently is this set forth in the parable of the Kings sonnes wedding;
Excellently is this Set forth in the parable of the Kings Sons wedding;
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if we doe as they who were inuited thereunto, how iustly doe we deserue to be depriued of this Peace? if we do as they who were invited thereunto, how justly do we deserve to be deprived of this Peace?
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What a blessing is it to haue the Gospel preached among vs:
What a blessing is it to have the Gospel preached among us:
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the Gospel of Peace, such a Peace as passeth vnderstanding? Is it not an heauy curse to want this Gospel? this should be a strong motiue to stirre vp Ministers, diligently and faithfully to preach the Gospel, the Gospel of Peace, such a Peace as passes understanding? Is it not an heavy curse to want this Gospel? this should be a strong motive to stir up Ministers, diligently and faithfully to preach the Gospel,
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and to stirre vp people earnestly to giue heed and credence thereunto, euen as they tender their Peace.
and to stir up people earnestly to give heed and credence thereunto, even as they tender their Peace.
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§. 7. Of the ground of true Patience.
§. 7. Of the ground of true Patience.
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FRom that which hath beene deliuered of the Gospel of Peace, that maine point which we haue in hand, by necessary consequence followeth, that the onely meanes of preparing our soules patiently to beare all crosses,
FRom that which hath been Delivered of the Gospel of Peace, that main point which we have in hand, by necessary consequence follows, that the only means of preparing our Souls patiently to bear all Crosses,
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and constantly to goe through all troubles in our Christian course, is a right knowledge of the glad tidings of our reconciliation with God. and constantly to go through all Troubles in our Christian course, is a right knowledge of the glad tidings of our reconciliation with God.
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It was this Gospel of Peace wherewith God encouraged Abraham to come out of his owne countrey, It was this Gospel of Peace wherewith God encouraged Abraham to come out of his own country,
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and with a patient and prepared heart to passe ouer all these difficulties whereunto he should be brought.
and with a patient and prepared heart to pass over all these difficulties whereunto he should be brought.
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This was that glad tidings which the Lord brought to Moses, to Ioshua, to Gedeon, and many others for that very end.
This was that glad tidings which the Lord brought to Moses, to Ioshua, to Gideon, and many Others for that very end.
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I might instance this in many thousand examples, and shew how the courage and patience of the Saints, which hath beene admirable to the world, hath beene grounded on this sure foundation the Gospel of Peace. For the truth is, that all the Prophets all the Apostles, all the true Christian confessors,
I might instance this in many thousand Examples, and show how the courage and patience of the Saints, which hath been admirable to the world, hath been grounded on this sure Foundation the Gospel of Peace. For the truth is, that all the prophets all the Apostles, all the true Christian Confessors,
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and Martyrs in all ages, who haue endured more then flesh and blood could possibly with patience beare, haue had their feete shod, that is, their hearts armed and prepared with assurance of their reconciliation with God:
and Martyrs in all ages, who have endured more then Flesh and blood could possibly with patience bear, have had their feet shod, that is, their hearts armed and prepared with assurance of their reconciliation with God:
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but hauing such a cloude of witnesses, I will content my selfe with naming two or three.
but having such a cloud of Witnesses, I will content my self with naming two or three.
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Many and sundry were the troubles, inward and outward, by open enemies, and deceitfull friends, on Sea and land, which Saint Paul went thorow,
Many and sundry were the Troubles, inward and outward, by open enemies, and deceitful Friends, on Sea and land, which Saint Paul went thorough,
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and that with an inuincible courage and resolution:
and that with an invincible courage and resolution:
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the cause of all is euident to be that knowledge which he had of Gods loue to him,
the cause of all is evident to be that knowledge which he had of God's love to him,
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and of his reconciliation with God.
and of his reconciliation with God.
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On this ground of confidence he did after an holy manner insult ouer all aduerse power.
On this ground of confidence he did After an holy manner insult over all adverse power.
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But Iob yet suffered much more, and his patience was so admirable, that the holy Ghost maketh choice of him aboue all other, But Job yet suffered much more, and his patience was so admirable, that the holy Ghost makes choice of him above all other,
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as a marke to behold, and a patterne to follow.
as a mark to behold, and a pattern to follow.
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What was the ground of his patience? surely many of those diuine speeches which he vttered to his wife and friends, euidently shew, that the knowledge of his reconciliation with God, was it which made him so confident and patient.
What was the ground of his patience? surely many of those divine Speeches which he uttered to his wife and Friends, evidently show, that the knowledge of his reconciliation with God, was it which made him so confident and patient.
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There is yet another who farre exceeded these and all other Saints both in suffering and patient bearing, namely Christ:
There is yet Another who Far exceeded these and all other Saints both in suffering and patient bearing, namely christ:
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the assurance of his Fathers loue was the ground of his patience, as appeareth both by that profession which he made thereof, a little before his suffering (saying vnto his Father, Thou louedst me before the foundation of the world, ) and also by those titles which in his most bitter agony he gaue vnto God,
the assurance of his Father's love was the ground of his patience, as appears both by that profession which he made thereof, a little before his suffering (saying unto his Father, Thou lovedest me before the Foundation of the world,) and also by those titles which in his most bitter agony he gave unto God,
dt n1 pp-f po31 ng1 n1 vbds dt n1 pp-f po31 n1, c-acp vvz av-d p-acp cst n1 r-crq pns31 vvd av, dt j p-acp po31 n1 (vvg p-acp po31 n1, pns21 vvd2 pno11 p-acp dt n1 pp-f dt n1,) cc av p-acp d n2 r-crq p-acp po31 av-ds j n1 pns31 vvd p-acp np1,
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as in the Garden ▪ O my Father, &c. On the Crosse, My God, my God.
as in the Garden ▪ Oh my Father, etc. On the Cross, My God, my God.
c-acp p-acp dt n1 ▪ uh po11 n1, av p-acp dt n1, po11 np1, po11 np1.
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§. 8. Of the meanes whereby Patience is wrought. THus we see the truth of this point sufficiently proued;
§. 8. Of the means whereby Patience is wrought. THus we see the truth of this point sufficiently proved;
§. crd pp-f dt n2 c-crq n1 vbz vvn. av pns12 vvb dt n1 pp-f d n1 av-j vvn;
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that the Gospel of Peace, is the ground of Patience: now further consider how it doth prepare the soule of man to endure. that the Gospel of Peace, is the ground of Patience: now further Consider how it does prepare the soul of man to endure.
cst dt n1 pp-f n1, vbz dt n1 pp-f n1: av av-jc vvb c-crq pn31 vdz vvi dt n1 pp-f n1 pc-acp vvi.
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This it doth by perswading mans mind, and resoluing his heart of these two principles. 1 That nothing shall hurt him.
This it does by persuading men mind, and resolving his heart of these two principles. 1 That nothing shall hurt him.
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2 That all things shall turne to his good.
2 That all things shall turn to his good.
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For the first, most sure it is that nothing can make vs miserable, but onely sinne:
For the First, most sure it is that nothing can make us miserable, but only sin:
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Sinne is the very sting of all troubles aed crosses: sinne is it which maketh them to be heauy burdens:
Sin is the very sting of all Troubles aed Crosses: sin is it which makes them to be heavy burdens:
n1 vbz dt j n1 pp-f d n2 vvd n2: n1 vbz pn31 r-crq vvz pno32 pc-acp vbi j n2:
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this maketh trouble of conscience to be intollerable: death and the graue to be most terrible:
this makes trouble of conscience to be intolerable: death and the graven to be most terrible:
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the diuell which hath the power of death to bee so horrible:
the Devil which hath the power of death to be so horrible:
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yea, the Law of God, and God himselfe to bee so full of dread and terrour.
yea, the Law of God, and God himself to be so full of dread and terror.
uh, dt n1 pp-f np1, cc np1 px31 pc-acp vbi av j pp-f n1 cc n1.
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Let sinne be remoued, and our conscience assured thereof; then may we, then will we comfort our selues in all troubles:
Let sin be removed, and our conscience assured thereof; then may we, then will we Comfort our selves in all Troubles:
vvb n1 vbi vvn, cc po12 n1 vvn av; av vmb pns12, av vmb pns12 vvi po12 n2 p-acp d n2:
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for then shall we appeare before the Throne of God, as before the mercy-seat of a gracious Father,
for then shall we appear before the Throne of God, as before the mercy-seat of a gracious Father,
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and take his Law, as a direction to teach vs how to please him. Then shall wee esteeme all crosses as corrections of the Lord for our profit, yea,
and take his Law, as a direction to teach us how to please him. Then shall we esteem all Crosses as corrections of the Lord for our profit, yea,
cc vvi po31 n1, c-acp dt n1 pc-acp vvi pno12 c-crq pc-acp vvi pno31. av vmb pns12 vvi d n2 c-acp n2 pp-f dt n1 p-acp po12 n1, uh,
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as his physicke to purge out our corruptions, & as proofes of his graces in vs. Then will our conscience rest quiet and well contented:
as his physic to purge out our corruptions, & as proofs of his graces in us Then will our conscience rest quiet and well contented:
c-acp po31 n1 pc-acp vvi av po12 n2, cc c-acp n2 pp-f po31 n2 p-acp pno12 av vmb po12 n1 vvi j-jn cc av vvn:
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then shall we thinke of death, as of a gate to heauen, and of the graue,
then shall we think of death, as of a gate to heaven, and of the graven,
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as of a sweet bed to rest in, till the day of the consummation of our eternall blisse in body and soule:
as of a sweet Bed to rest in, till the day of the consummation of our Eternal bliss in body and soul:
c-acp pp-f dt j n1 pc-acp vvi p-acp, c-acp dt n1 pp-f dt n1 pp-f po12 j n1 p-acp n1 cc n1:
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yea, then shall wee not need to feare the diuell, because he can haue no power ouer vs, much lesse hell and the torment thereof.
yea, then shall we not need to Fear the Devil, Because he can have no power over us, much less hell and the torment thereof.
uh, av vmb pns12 xx vvi pc-acp vvi dt n1, c-acp pns31 vmb vhi dx n1 p-acp pno12, av-d av-dc n1 cc dt n1 av.
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Therefore doth Dauid annexe blessednesse to remission of sin:
Therefore does David annex blessedness to remission of since:
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so that vpon this ground might Christ well say to the man sicke of the palsie, Sonne, be of good comfort.
so that upon this ground might christ well say to the man sick of the palsy, Son, be of good Comfort.
av cst p-acp d n1 vmd np1 av vvi p-acp dt n1 j pp-f dt n1, n1, vbb pp-f j n1.
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This being so, the Gospel of Peace which assureth vs of our reconciliation with God, and of the remission of our sinne, assureth vs also that nothing can hurt vs,
This being so, the Gospel of Peace which assureth us of our reconciliation with God, and of the remission of our sin, assureth us also that nothing can hurt us,
d vbg av, dt n1 pp-f n1 r-crq vvz pno12 pp-f po12 n1 p-acp np1, cc pp-f dt n1 pp-f po12 n1, vvz pno12 av cst pix vmb vvi pno12,
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because the sting of euery thing, which is sinne, is pulled out.
Because the sting of every thing, which is sin, is pulled out.
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If the forked tongue of an adder, the poysonous teeth of a snake, the sharpe sting of a waspe be pulled out, what hurt can they doe?
If the forked tongue of an adder, the poisonous teeth of a snake, the sharp sting of a wasp be pulled out, what hurt can they do?
cs dt j-vvn n1 pp-f dt n1, dt j n2 pp-f dt n1, dt j n1 pp-f dt n1 vbi vvn av, q-crq n1 vmb pns32 vdb?
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For the second, by the Gospelc We know that all things worke together for good, vnto them that loue God.
For the second, by the Gospelc We know that all things work together for good, unto them that love God.
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For the Gospel assuring vs of reconciliation with God, how can we but be assured that he tendereth vs as his children,
For the Gospel assuring us of reconciliation with God, how can we but be assured that he tendereth us as his children,
p-acp dt n1 vvg pno12 pp-f n1 p-acp np1, q-crq vmb pns12 p-acp vbi vvn cst pns31 vvz pno12 p-acp po31 n2,
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and with a fatherly affection seeketh our good in all things which by his good prouidence he bringeth vpon vs. The prosperity of those with whom God is reconciled is a blessing: afflictions are for their good:
and with a fatherly affection seeks our good in all things which by his good providence he brings upon us The Prosperity of those with whom God is reconciled is a blessing: afflictions Are for their good:
cc p-acp dt j n1 vvz po12 j p-acp d n2 r-crq p-acp po31 j n1 pns31 vvz p-acp pno12 dt n1 pp-f d p-acp ro-crq np1 vbz vvn vbz dt n1: n2 vbr p-acp po32 j:
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so is death and the graue:
so is death and the graven:
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yea, I may truly say that the sins of those who are accepted of God, do turn to their good: yea, I may truly say that the Sins of those who Are accepted of God, do turn to their good:
uh, pns11 vmb av-j vvi cst dt n2 pp-f d r-crq vbr vvn pp-f np1, vdb vvi p-acp po32 j:
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not that sinne is any way good in it selfe, being in it selfe the greatest euill that is or can be,
not that sin is any Way good in it self, being in it self the greatest evil that is or can be,
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and the cause of all euill of punishment;
and the cause of all evil of punishment;
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but that God through his infinite power and wisedome (who can bring good out of euill, •s at first he caused light to shine out of darkenesse) doth so order it:
but that God through his infinite power and Wisdom (who can bring good out of evil, •s At First he caused Light to shine out of darkness) does so order it:
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like vnto a skilfull Apothecary, who can so order and temper ranke poison, as it shall proue very medicinable.
like unto a skilful Apothecary, who can so order and temper rank poison, as it shall prove very medicinable.
av-j p-acp dt j n1, r-crq vmb av vvi cc vvi n1 n1, c-acp pn31 vmb vvi av j.
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Quest. What is that good can come from sinne?Quest. What is that good can come from sin?
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Answ. 1 In regard of God, whose mercy and grace is manifested and magnified in forgiuing sinne: Answer 1 In regard of God, whose mercy and grace is manifested and magnified in forgiving sin:
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for Where sinne abounded, there did grace much more abound.
for Where sin abounded, there did grace much more abound.
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2 In regard of sinners, (I meane repentant sinners, for of their sinnes I speake) it worketh in them godly sorrow (a sorrow not to be repented of,
2 In regard of Sinners, (I mean repentant Sinners, for of their Sins I speak) it works in them godly sorrow (a sorrow not to be repented of,
crd n1 n1 pp-f n2, (pns11 vvb j n2, c-acp pp-f po32 n2 pns11 vvb) pn31 vvz p-acp pno32 j n1 (dt n1 xx pc-acp vbi vvn pp-f,
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because of the excellent fruits thereof ▪ noted 2. Cor. 7. 10, 11.) It worketh also an high esteeme of Gods free grace and rich mercy, a longing desire after Christs righteousnesse, a diligent watchfulnes our our selues for the time to come, a Christian readinesse to beare with the slips and infirmities of other, with the like.
Because of the excellent fruits thereof ▪ noted 2. Cor. 7. 10, 11.) It works also an high esteem of God's free grace and rich mercy, a longing desire After Christ righteousness, a diligent watchfulness our our selves for the time to come, a Christian readiness to bear with the slips and infirmities of other, with the like.
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These are two such grounds of Patience, as all the writings of all the men in the world cannot affoord the like ▪ It is the Gospel,
These Are two such grounds of Patience, as all the writings of all the men in the world cannot afford the like ▪ It is the Gospel,
d vbr crd d n2 pp-f n1, c-acp d dt n2 pp-f d dt n2 p-acp dt n1 vmbx vvi dt j ▪ pn31 vbz dt n1,
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and the Gospel alone, which hath made them knowne, and not onely so, but also instrumentally worketh faith in our hearts:
and the Gospel alone, which hath made them known, and not only so, but also instrumentally works faith in our hearts:
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whereby we giue credence vnto the truth of them, and with strong confidence, rest and stay our selues thereupon.
whereby we give credence unto the truth of them, and with strong confidence, rest and stay our selves thereupon.
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§. 9. Of the false grounds of Patience.
§. 9. Of the false grounds of Patience.
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HEnce learne, that all the pretended patience of heathen men, and others which knew not this Gospel of Peace, was but a meere shadow of patience:
HEnce Learn, that all the pretended patience of heathen men, and Others which knew not this Gospel of Peace, was but a mere shadow of patience:
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for what were the grounds therof? surely no much matter• as by the Gospel is reuealed,
for what were the grounds thereof? surely no much matter• as by the Gospel is revealed,
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but such as mans natural• reason inuented, as these, 1 It is no part of manhood, but meere childishnesse and cowardlinesse to be impatient.
but such as men natural• reason invented, as these, 1 It is no part of manhood, but mere childishness and cowardliness to be impatient.
cc-acp d c-acp ng1 n1 n1 vvd, c-acp d, vvd pn31 vbz dx n1 pp-f n1, cc-acp j n1 cc n1 pc-acp vbi j.
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2 Sorrow, mourning, all impatiency, and the like, may much aggrauate our troubles, but can no way ease them or take them away.
2 Sorrow, mourning, all impatiency, and the like, may much aggravate our Troubles, but can no Way ease them or take them away.
crd n1, n1, d n1, cc dt j, vmb av-d vvi po12 n2, cc-acp vmb dx n1 vvi pno32 cc vvb pno32 av.
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3 Others are subiect to troubles: it is a common condition of mankinde.
3 Others Are Subject to Troubles: it is a Common condition of mankind.
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4 There is an ineuitable necessity, or (to vse the words and phrase) a fatall destiny, they cannot be auoided.
4 There is an inevitable necessity, or (to use the words and phrase) a fatal destiny, they cannot be avoided.
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5 They are not for euer to endure, but will haue an end, if by no other meanes, yet by death.
5 They Are not for ever to endure, but will have an end, if by no other means, yet by death.
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These and such like may make men bold and hardy, or stupid and blockish.
These and such like may make men bold and hardy, or stupid and blockish.
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I may resemble them to Opium, and such like medicines which stupifie mens senses, and make them the lesse impatiently beare their paines,
I may resemble them to Opium, and such like medicines which stupify men's Senses, and make them the less impatiently bear their pains,
pns11 vmb vvi pno32 p-acp n1, cc d j n2 r-crq vvb ng2 n2, cc vvi pno32 dt av-dc av-j vvi po32 n2,
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but they bring no true ease.
but they bring no true ease.
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The Gospell of peace breedeth not a sencelesnesse, but such a patience as is seasoned with comfort and ioy.
The Gospel of peace breeds not a Senselessness, but such a patience as is seasoned with Comfort and joy.
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§. 10. Of the manner of working true Patience.
§. 10. Of the manner of working true Patience.
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AS wee desire true patience, so labour wee that it bee rightly grounded in vs. For this end wee must acquaint our selues with this Gospell of peace,
AS we desire true patience, so labour we that it be rightly grounded in us For this end we must acquaint our selves with this Gospel of peace,
p-acp pns12 vvb j n1, av vvb pns12 d pn31 vbi av-jn vvn p-acp pno12 p-acp d n1 pns12 vmb vvi po12 n2 p-acp d n1 pp-f n1,
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and labour for true, sauing, sanctifying knowledge thereof: for the attaining whereunto,
and labour for true, Saving, sanctifying knowledge thereof: for the attaining whereunto,
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1 The promises of God in his word are to bee obserued, especially such as concerne our reconciliation with God, and his fauour towards vs; as Dauid did.
1 The promises of God in his word Are to be observed, especially such as concern our reconciliation with God, and his favour towards us; as David did.
vvd dt n2 pp-f np1 p-acp po31 n1 vbr pc-acp vbi vvn, av-j d c-acp vvi po12 n1 p-acp np1, cc po31 n1 p-acp pno12; c-acp np1 vdd.
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Without knowledge of Gods promise there can be no sound confidence: all the shew that we may seeme to make thereof will proue but meere presumption.
Without knowledge of God's promise there can be no found confidence: all the show that we may seem to make thereof will prove but mere presumption.
p-acp n1 pp-f npg1 n1 a-acp vmb vbi dx j n1: d dt n1 cst pns12 vmb vvi pc-acp vvi av vmb vvi p-acp j n1.
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2 The cause of those promises is to bee well noted, which is GODS free grace and meere mercie.
2 The cause of those promises is to be well noted, which is GOD'S free grace and mere mercy.
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3 The parties to whom they are made, are to be marked, All that shall beleeue.
3 The parties to whom they Are made, Are to be marked, All that shall believe.
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4 The properties of such as beleeue, are also to be noted. Of these we shall speake on verse 16.
4 The properties of such as believe, Are also to be noted. Of these we shall speak on verse 16.
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When wee come to any that are sicke, or in any other distresse, and desire to perswade them vnto true patience;
When we come to any that Are sick, or in any other distress, and desire to persuade them unto true patience;
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wee must bring them to knowledge of the Gospell of peace, that they hauing assurance thereof, may bee the more quiet vnder Gods correcting hand:
we must bring them to knowledge of the Gospel of peace, that they having assurance thereof, may be the more quiet under God's correcting hand:
pns12 vmb vvi pno32 p-acp n1 pp-f dt n1 pp-f n1, cst pns32 vhg n1 av, vmb vbi dt av-dc j-jn p-acp n2 vvg n1:
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bring them to beleeue that their sinnes are forgiuen, and then maist thou well bid them Be of good comfort, and patient.
bring them to believe that their Sins Are forgiven, and then Mayest thou well bid them Be of good Comfort, and patient.
vvb pno32 pc-acp vvi cst po32 n2 vbr vvn, cc av vm2 pns21 av vvi pno32 vbb pp-f j n1, cc j.
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§. 11. Of the necessity of true Patience.
§. 11. Of the necessity of true Patience.
§. crd pp-f dt n1 pp-f j n1.
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THe fourth generall point to be considered, is the necessity of this peece of Spirituall Armour.
THe fourth general point to be considered, is the necessity of this piece of Spiritual Armour.
dt ord j n1 pc-acp vbi vvn, vbz dt n1 pp-f d n1 pp-f j n1.
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Though it be compared to legge-harnesse, which may seeme to be least necessary, yet indeed it is no whit lesse necessary then any of the rest:
Though it be compared to legge-harnesse, which may seem to be least necessary, yet indeed it is no whit less necessary then any of the rest:
cs pn31 vbb vvn p-acp n1, r-crq vmb vvi pc-acp vbi av-ds j, av av pn31 vbz dx n1 av-dc j cs d pp-f dt n1:
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we know that if a man be not well fenced on his legges, he may receiue such a blow vpon them,
we know that if a man be not well fenced on his legs, he may receive such a blow upon them,
pns12 vvb cst cs dt n1 vbb xx av vvn p-acp po31 n2, pns31 vmb vvi d dt n1 p-acp pno32,
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as will cleane ouerthrow him, notwithstanding the other peeces of armour? but if the way be rough and thorny,
as will clean overthrow him, notwithstanding the other Pieces of armour? but if the Way be rough and thorny,
c-acp vmb av-j vvi pno31, c-acp dt j-jn n2 pp-f n1? cc-acp cs dt n1 vbb j cc j,
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663
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2438
and the man bare-footed and bare-legged, and in that respect dareth not marche on, what benefit reapes he by the furniture of the other parts? To let the metaphor passe;
and the man barefooted and barelegged, and in that respect dareth not march on, what benefit reaps he by the furniture of the other parts? To let the metaphor pass;
cc dt n1 j cc j, cc p-acp d n1 vvz xx vvi a-acp, r-crq n1 vvz pns31 p-acp dt n1 pp-f dt j-jn n2? p-acp vvb dt n1 vvi;
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the gift and grace it selfe which now wee speake of, Patience, is so absolutely necessary,
the gift and grace it self which now we speak of, Patience, is so absolutely necessary,
dt n1 cc n1 pn31 n1 q-crq av pns12 vvb pp-f, n1, vbz av av-j j,
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as without it there can be no hope of attaining to victory, glory, and rest, where Christ our chiefe Captaine is.
as without it there can be no hope of attaining to victory, glory, and rest, where christ our chief Captain is.
c-acp p-acp pn31 pc-acp vmb vbi dx n1 pp-f vvg p-acp n1, n1, cc n1, c-crq np1 po12 j-jn n1 vbz.
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2441
The Apostle expresly saith, that patience is needfull: The Apostle expressly Says, that patience is needful:
dt n1 av-j vvz, cst n1 vbz j:
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to shew that he speaketh of an absolute necessity, hee implieth that the promise (meaning eternall life promised) cannot bee receiued without it:
to show that he speaks of an absolute necessity, he Implies that the promise (meaning Eternal life promised) cannot be received without it:
pc-acp vvi cst pns31 vvz pp-f dt j n1, pns31 vvz cst dt n1 (vvg j n1 vvn) vmbx vbi vvn p-acp pn31:
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for he had shewed before, that the Saints in former times thorow faith and patience inherited the promise,
for he had showed before, that the Saints in former times thorough faith and patience inherited the promise,
c-acp pns31 vhd vvn a-acp, cst dt n2 p-acp j n2 p-acp n1 cc n1 vvd dt n1,
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and in that respect both that Apostle, and also Saint Iames exhort Christians to follow them.
and in that respect both that Apostle, and also Saint James exhort Christians to follow them.
cc p-acp d n1 d cst n1, cc av n1 np1 vvb np1 pc-acp vvi pno32.
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§. 12. Of the troubles whereunto we are subiect.
§. 12. Of the Troubles whereunto we Are Subject.
§. crd pp-f dt n2 c-crq pns12 vbr j-jn.
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2446
MAny troubles and crosses must bee vndergone in this World, before wee can come to enioy rest and happinesse in Heauen.
MAny Troubles and Crosses must be undergone in this World, before we can come to enjoy rest and happiness in Heaven.
d n2 cc n2 vmb vbi vvn p-acp d n1, c-acp pns12 vmb vvi pc-acp vvi n1 cc n1 p-acp n1.
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Note Ioh. 16. 33. Luk. 14. 27. Acts 14. 22. 2 Tim. 3. 12. Heb. 12. 6, 7. These places shew how rough,
Note John 16. 33. Luk. 14. 27. Acts 14. 22. 2 Tim. 3. 12. Hebrew 12. 6, 7. These places show how rough,
n1 np1 crd crd np1 crd crd vvz crd crd crd np1 crd crd np1 crd crd, crd np1 n2 vvb c-crq j,
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and full of pricks the way to Heauen is. Experience of all ages doth verifie the truth of those Scriptures:
and full of pricks the Way to Heaven is. Experience of all ages does verify the truth of those Scriptures:
cc j pp-f vvz dt n1 p-acp n1 vbz. n1 pp-f d n2 vdz vvi dt n1 pp-f d n2:
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664
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2449
consider the Histories of Abel, Noah, Abraham, Isaack, Iacob, their posterity in Aegypt, in the Wildernesse, in Canaan; vnder Iudges, vnder Kings, and in their captiuities: Consider the Histories of Abel, Noah, Abraham, Isaac, Iacob, their posterity in Egypt, in the Wilderness, in Canaan; under Judges, under Kings, and in their Captivities:
vvb dt n2 pp-f np1, np1, np1, np1, np1, po32 n1 p-acp np1, p-acp dt n1, p-acp np1; p-acp n2, p-acp n2, cc p-acp po32 n2:
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consider the liues of Christ, of the Prophets, Apostles, and other Saints;
Consider the lives of christ, of the prophets, Apostles, and other Saints;
vvb dt n2 pp-f np1, pp-f dt n2, n2, cc j-jn n2;
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the estate of Christs Church in the Apostles time, after their time, and euer since euen vnto these our dayes:
the estate of Christ Church in the Apostles time, After their time, and ever since even unto these our days:
dt n1 pp-f npg1 n1 p-acp dt n2 n1, p-acp po32 n1, cc av c-acp av-j p-acp d po12 n2:
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665
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it were infinite to reckon vp all the persecutions, troubles, afflictions, and sundry kinds of crosses which Gods people from time to time haue been brought vnto.
it were infinite to reckon up all the persecutions, Troubles, afflictions, and sundry Kinds of Crosses which God's people from time to time have been brought unto.
pn31 vbdr j pc-acp vvi a-acp d dt n2, n2, n2, cc j n2 pp-f n2 r-crq npg1 n1 p-acp n1 p-acp n1 vhb vbn vvn p-acp.
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2453
In a word, it is as possible for sheepe to •iue quiet among wolues without hurt,
In a word, it is as possible for sheep to •iue quiet among wolves without hurt,
p-acp dt n1, pn31 vbz a-acp j c-acp n1 pc-acp vvi j-jn p-acp n2 p-acp n1,
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as for the Church in this world without trouble and persecution. Obiect. All ages and times haue not beene times of persecution:
as for the Church in this world without trouble and persecution. Object. All ages and times have not been times of persecution:
c-acp p-acp dt n1 p-acp d n1 p-acp n1 cc n1. n1. d n2 cc n2 vhb xx vbn n2 pp-f n1:
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2455
The Church in Solomons dayes, and vnder the reigne of many other good Kings had great peace and quiet:
The Church in Solomons days, and under the Reign of many other good Kings had great peace and quiet:
dt n1 p-acp np1 n2, cc p-acp dt n1 pp-f d j-jn j n2 vhd j n1 cc j-jn:
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yea, it is written that in the Apostles times, (which were most troublesome times) the Churches had rest: so in Constantines times,
yea, it is written that in the Apostles times, (which were most troublesome times) the Churches had rest: so in Constantines times,
uh, pn31 vbz vvn cst p-acp dt n2 n2, (r-crq vbdr av-ds j n2) dt n2 vhd n1: av p-acp npg1 n2,
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2457
and in the time of other good Christian Emperours:
and in the time of other good Christian emperors:
cc p-acp dt n1 pp-f j-jn j np1 n2:
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likewise here in this Land vnder the reigne of King Edward the sixth, Queene Elizabeth, and King Iames, who now liueth.
likewise Here in this Land under the Reign of King Edward the sixth, Queen Elizabeth, and King James, who now lives.
av av p-acp d n1 p-acp dt n1 pp-f n1 np1 dt ord, n1 np1, cc n1 np1, r-crq av vvz.
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2459
Answ. Though the Church and children of God be somewhile, for a time freed from outward publicke persecutions of the Magistrate, Answer Though the Church and children of God be somewhile, for a time freed from outward public persecutions of the Magistrate,
np1 cs dt n1 cc n2 pp-f np1 vbb av, p-acp dt n1 vvn p-acp j j n2 pp-f dt n1,
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667
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2460
or from open inuasions of the enemy, yet not from all manner of troubles.
or from open invasions of the enemy, yet not from all manner of Troubles.
cc p-acp j n2 pp-f dt n1, av xx p-acp d n1 pp-f n2.
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2461
Many are the troubles of the righteous, euen in the most halcion and peaceable dayes that euer were.
Many Are the Troubles of the righteous, even in the most halcion and peaceable days that ever were.
av-d vbr dt n2 pp-f dt j, av p-acp dt av-ds n1 cc j n2 cst av vbdr.
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2462
For in the bosome of the Church (while the Church remaineth on Earth) there haue beene alwayes, still are,
For in the bosom of the Church (while the Church remains on Earth) there have been always, still Are,
p-acp p-acp dt n1 pp-f dt n1 (cs dt n1 vvz p-acp n1) pc-acp vhi vbn av, av vbr,
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2463
and euer will be some borne after the flesh, as well as some borne after the spirit, which being so, persecution there will be,
and ever will be Some born After the Flesh, as well as Some born After the Spirit, which being so, persecution there will be,
cc av vmb vbi d vvn p-acp dt n1, c-acp av c-acp d vvn p-acp dt n1, r-crq vbg av, n1 a-acp vmb vbi,
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2464
if not with fire and sword, banishment and imprisonment, outward torture and torment;
if not with fire and sword, banishment and imprisonment, outward torture and torment;
cs xx p-acp n1 cc n1, n1 cc n1, j n1 cc vvi;
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2465
yet with that which goeth as neere to the heart, and pierceth thorwo the soule as deepely,
yet with that which Goes as near to the heart, and pierces thorwo the soul as deeply,
av p-acp d r-crq vvz a-acp av-j p-acp dt n1, cc vvz av dt n1 c-acp av-jn,
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namely, ignominy, reproach, disgrace, and such like Ismaeticall persecution.
namely, ignominy, reproach, disgrace, and such like Ismaeticall persecution.
av, n1, n1, n1, cc d j j n1.
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2467
In the most quiet times of the Church, He that refraineth from euill maketh himselfe a prey.
In the most quiet times of the Church, He that refraineth from evil makes himself a prey.
p-acp dt av-ds j-jn n2 pp-f dt n1, pns31 cst vvz p-acp n-jn vvz px31 dt n1.
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Manifold iniubies doe the true Saints receiue of their wicked neighbours;
Manifold iniubies do the true Saints receive of their wicked neighbours;
j n2 vdb dt j n2 vvi pp-f po32 j n2;
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2469
they are disgraced and oppressed of the greater sort, reuiled and wronged of the meaner sort:
they Are disgraced and oppressed of the greater sort, reviled and wronged of the meaner sort:
pns32 vbr vvn cc vvn pp-f dt jc n1, vvd cc vvn pp-f dt jc n1:
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if they should haue peace abroade, yet at home, euen in their Families shall they find troubles enough, arising from their Parents, Husbands,
if they should have peace abroad, yet At home, even in their Families shall they find Troubles enough, arising from their Parents, Husbands,
cs pns32 vmd vhi n1 av, av p-acp n1-an, av p-acp po32 n2 vmb pns32 vvi n2 av-d, vvg p-acp po32 n2, n2,
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or Wiues, Children, Seruants, Friends, Kinred, and the like. We reade of, heare and see the crosses of others:
or Wives, Children, Servants, Friends, Kindred, and the like. We read of, hear and see the Crosses of Others:
cc n2, n2, n2, n2, n1, cc dt j. pns12 vvb pp-f, vvb cc vvi dt n2 pp-f n2-jn:
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euery one feeleth his owne, and so best knoweth them.
every one feeleth his own, and so best Knoweth them.
d pi vvz po31 d, cc av av-j vvz pno32.
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2473
Shew me the man (let it be he that hath seemed to himselfe and others the most happy) that in truth can say;
Show me the man (let it be he that hath seemed to himself and Others the most happy) that in truth can say;
n1 pno11 dt n1 (vvb pn31 vbi pns31 cst vhz vvn p-acp px31 cc n2-jn dt av-ds j) cst p-acp n1 vmb vvi;
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his life hath beene euery way so free from all troubles and crosses, that in his owne experience he knoweth no• what they meane:
his life hath been every Way so free from all Troubles and Crosses, that in his own experience he Knoweth no• what they mean:
po31 n1 vhz vbn d n1 av j p-acp d n2 cc n2, cst p-acp po31 d n1 pns31 vvz n1 r-crq pns32 vvb:
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If any should so say, I might mor• truly say to his face, that either hee is of a most stupid, blockish, and sencelesse disposition;
If any should so say, I might mor• truly say to his face, that either he is of a most stupid, blockish, and senseless disposition;
cs d vmd av vvi, pns11 vmd n1 av-j vvi p-acp po31 n1, cst d pns31 vbz pp-f dt av-ds j, j, cc j n1;
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or else that plainely hee lieth.
or Else that plainly he lies.
cc av cst av-j pns31 vvz.
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But suppose for the time, that it were possible for a man to be freed from all outward troubles, hath he none within? Is all quiet in his soule and conscience? Had he neuer any griefe of mind, anguish of spirit, vexation of heart, trouble of conscience? then neuer had he any sinne,
But suppose for the time, that it were possible for a man to be freed from all outward Troubles, hath he none within? Is all quiet in his soul and conscience? Had he never any grief of mind, anguish of Spirit, vexation of heart, trouble of conscience? then never had he any sin,
cc-acp vvb p-acp dt n1, cst pn31 vbdr j p-acp dt n1 pc-acp vbi vvn p-acp d j n2, vhz pns31 pi p-acp? vbz d n-jn p-acp po31 n1 cc n1? vhd pns31 av d n1 pp-f n1, n1 pp-f n1, n1 pp-f n1, n1 pp-f n1? av av-x vhd pns31 d n1,
(38) treatise (DIV2)
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or at least neuer any sence and feeling of sinne. §. 13. Of the Authours of our troubles.
or At least never any sense and feeling of sin. §. 13. Of the Authors of our Troubles.
cc p-acp ds av d n1 cc n-vvg pp-f n1. §. crd pp-f dt n2 pp-f po12 n2.
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THis is thus brought to passe, partly by the good guiding prouidence of God, and partly by the malice of the Diuell:
THis is thus brought to pass, partly by the good guiding providence of God, and partly by the malice of the devil:
d vbz av vvn pc-acp vvi, av p-acp dt j j-vvg n1 pp-f np1, cc av p-acp dt n1 pp-f dt n1:
(38) treatise (DIV2)
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2480
God both aiming at, and also bringing forth good thereby: the Diuell aiming at euill, but crossed in his purpose.
God both aiming At, and also bringing forth good thereby: the devil aiming At evil, but crossed in his purpose.
np1 av-d vvg p-acp, cc av vvg av j av: dt n1 vvg p-acp j-jn, cc-acp vvd p-acp po31 n1.
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2481
That troubles and crosses fall not on vs without God, is euident by many expresse testimonies of Scripture,
That Troubles and Crosses fallen not on us without God, is evident by many express testimonies of Scripture,
cst vvz cc n2 vvb xx p-acp pno12 p-acp np1, vbz j p-acp d j n2 pp-f n1,
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as Isa 45. 7. Amo. 3. 6. Iob 1. 21. 2 Sam. 16. 11. Eze. 20. 3•. Heb. 12. 6, 7. The good which God aimeth at, and effecteth by those troubles he inflicteth on his children, is manifold: as,
as Isaiah 45. 7. Amo 3. 6. Job 1. 21. 2 Sam. 16. 11. Ezekiel 20. 3•. Hebrew 12. 6, 7. The good which God aimeth At, and Effecteth by those Troubles he inflicteth on his children, is manifold: as,
c-acp np1 crd crd np1 crd crd np1 crd crd crd np1 crd crd np1 crd n1. np1 crd crd, crd dt j r-crq np1 vvz p-acp, cc vvz p-acp d n2 pns31 vvz p-acp po31 n2, vbz j: c-acp,
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1 The preuenting of some great mischiefe and euill 2 The purging out of some festering poysonsome sinne.
1 The preventing of Some great mischief and evil 2 The purging out of Some festering poisonsome sin.
vvd dt vvg pp-f d j n1 cc j-jn crd dt n-vvg av pp-f d vvg j n1.
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3 The vpholding and keeping vs safe and stedfast in the right way. 3 The upholding and keeping us safe and steadfast in the right Way.
crd dt vvg cc vvg pno12 j cc j p-acp dt j-jn n1.
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4 The proofe and triall of such gifts and graces as he hath bestowed on his children.
4 The proof and trial of such Gifts and graces as he hath bestowed on his children.
crd dt n1 cc n1 pp-f d n2 cc n2 c-acp pns31 vhz vvn p-acp po31 n2.
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That the Diuell also hath his hand in afflicting Gods children, is cleare by these (among many other) Scriptures, Iob 1. 9. 10. & 2. 5. 1 Chro 21. 1. Zac. 3. 1. Luk. 22. 31.
That the devil also hath his hand in afflicting God's children, is clear by these (among many other) Scriptures, Job 1. 9. 10. & 2. 5. 1 Chro 21. 1. Zac. 3. 1. Luk. 22. 31.
cst dt n1 av vhz po31 n1 p-acp vvg npg1 n2, vbz j p-acp d (p-acp d n-jn) n2, np1 crd crd crd cc crd crd crd np1 crd crd np1 crd crd np1 crd crd
(38) treatise (DIV2)
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2 Cor. 12. 7. Re•el. 2. 10. That which the Diuell aimeth at herein, is to discourage vs,
2 Cor. 12. 7. Re•el. 2. 10. That which the devil aimeth At herein, is to discourage us,
crd np1 crd crd np1. crd crd d r-crq dt n1 vvz p-acp av, vbz p-acp vvi pno12,
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and to turne vs out of the right way, to hinder the progresse of the Gospell,
and to turn us out of the right Way, to hinder the progress of the Gospel,
cc pc-acp vvi pno12 av pp-f dt j-jn n1, pc-acp vvi dt n1 pp-f dt n1,
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and in a word to deuoure vs. The Diuell well knoweth how weake and feeble our nature is,
and in a word to devour us The devil well Knoweth how weak and feeble our nature is,
cc p-acp dt n1 pc-acp vvi pno12 dt n1 av vvz c-crq j cc j po12 n1 vbz,
(38) treatise (DIV2)
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how soone our flesh is quailed, how irkesome troubles are to vs by nature:
how soon our Flesh is quailed, how irksome Troubles Are to us by nature:
c-crq av po12 n1 vbz vvn, c-crq j n2 vbr pc-acp pno12 p-acp n1:
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this way therefore hee laboureth by all the meanes he can, secretly and openly, by himselfe,
this Way Therefore he Laboureth by all the means he can, secretly and openly, by himself,
d n1 av pns31 vvz p-acp d dt n2 pns31 vmb, av-jn cc av-j, p-acp px31,
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and instruments to annoy vs. §. 14. Of the necessity of Patience. THe point then being so cleare, that of necessity many troubles must be passed thorow,
and Instruments to annoy us §. 14. Of the necessity of Patience. THe point then being so clear, that of necessity many Troubles must be passed thorough,
cc n2 pc-acp vvi pno12 §. crd pp-f dt n1 pp-f n1. dt n1 av vbg av j, cst pp-f n1 d n2 vmb vbi vvn p-acp,
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before wee come to our heauenly rest, it necessarily followeth, that of necessity we must be shod and fenced with patience.
before we come to our heavenly rest, it necessarily follows, that of necessity we must be shod and fenced with patience.
c-acp pns12 vvb p-acp po12 j n1, pn31 av-j vvz, cst pp-f n1 pns12 vmb vbi j cc vvn p-acp n1.
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The want of this grace hath beene the cause that many, who for a while haue made an hot onset in the Christian battell, at length (when they felt the hard and rough way wherein they marched,
The want of this grace hath been the cause that many, who for a while have made an hight onset in the Christian battle, At length (when they felt the hard and rough Way wherein they marched,
dt n1 pp-f d n1 vhz vbn dt n1 cst d, r-crq p-acp dt n1 vhb vvn dt j n1 p-acp dt njp n1, p-acp n1 (c-crq pns32 vvd dt j cc j n1 c-crq pns32 vvd,
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and when they found themselues galled and pricked with the troubles which they haue met withall) haue fallen away,
and when they found themselves galled and pricked with the Troubles which they have met withal) have fallen away,
cc c-crq pns32 vvd px32 vvn cc vvn p-acp dt n2 r-crq pns32 vhb vvn av) vhb vvn av,
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and refused to goe on any further in their Christian course: as they which forsooke Saint Paul. §. 15. Of the benefit of Patience.
and refused to go on any further in their Christian course: as they which forsook Saint Paul. §. 15. Of the benefit of Patience.
cc vvd pc-acp vvi p-acp d jc p-acp po32 np1 n1: c-acp pns32 r-crq vvd n1 np1. §. crd pp-f dt n1 pp-f n1.
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AS this grace is necessary, so also is the benefit thereof exceeding great:
AS this grace is necessary, so also is the benefit thereof exceeding great:
p-acp d n1 vbz j, av av vbz dt n1 av av-vvg j:
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for if we be well shod therewith, no trouble will dismay vs, or hinder vs in our Christian course:
for if we be well shod therewith, no trouble will dismay us, or hinder us in our Christian course:
c-acp cs pns12 vbb av j av, dx n1 vmb vvi pno12, cc vvb pno12 p-acp po12 np1 n1:
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it maketh such burdens as seeme very heauy to flesh and blood, to be but light and easie to be borne;
it makes such burdens as seem very heavy to Flesh and blood, to be but Light and easy to be born;
pn31 vvz d n2 c-acp vvb av j p-acp n1 cc n1, pc-acp vbi p-acp n1 cc j pc-acp vbi vvn;
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and such things tollerable, which naturall men thinke intollerable, and vnsupportable; yea, it keepeth vs from being foiled and ouercome.
and such things tolerable, which natural men think intolerable, and unsupportable; yea, it Keepeth us from being foiled and overcome.
cc d n2 j, r-crq j n2 vvb j, cc j; uh, pn31 vvz pno12 p-acp vbg vvn cc vvn.
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This made Iob passe ouer such grieuous assaults as neuer any, that we reade of, euer endured the like. This made Job pass over such grievous assaults as never any, that we read of, ever endured the like.
d j-vvn np1 vvb p-acp d j n2 c-acp av-x d, cst pns12 vvb pp-f, av vvd dt j.
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When the holy Ghost speaketh of the victory which the Sainis haue gotten, he saith;
When the holy Ghost speaks of the victory which the Sainis have got, he Says;
c-crq dt j n1 vvz pp-f dt n1 r-crq dt np1 vhb vvn, pns31 vvz;
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Here is the patience of the Saints, implying, that thorow their patience they ouercame all their troubles. §. 16: Of the perfect worke of Patience. Here is the patience of the Saints, implying, that thorough their patience they overcame all their Troubles. §. 16: Of the perfect work of Patience.
av vbz dt n1 pp-f dt n2, vvg, cst p-acp po32 n1 pns32 vvd d po32 n2. §. crd: pp-f dt j n1 pp-f n1.
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V THe counsell therefore of Saint Iames ( Chap. 1. verse 5.) is worthy to be noted;
V THe counsel Therefore of Saint James (Chap. 1. verse 5.) is worthy to be noted;
crd dt n1 av pp-f n1 np1 (np1 crd n1 crd) vbz j pc-acp vbi vvn;
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it is this, Let patience haue her perfect worke. The worke of patience is said to be perfect in respect, First, of the condition. Secondly of the extent. Thirdly of the continuance.
it is this, Let patience have her perfect work. The work of patience is said to be perfect in respect, First, of the condition. Secondly of the extent. Thirdly of the Continuance.
pn31 vbz d, vvb n1 vhi po31 j n1. dt n1 pp-f n1 vbz vvn pc-acp vbi j p-acp n1, ord, pp-f dt n1. ord pp-f dt n1. ord pp-f dt n1.
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1 For the condition it must be true, hearty and sound, not fained and counterfeit.
1 For the condition it must be true, hearty and found, not feigned and counterfeit.
vvn p-acp dt n1 pn31 vmb vbi j, j cc j, xx vvn cc j-jn.
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As integrity and vprightnesse is a kinde of perfection in all Christian graces, so also in patience.
As integrity and uprightness is a kind of perfection in all Christian graces, so also in patience.
p-acp n1 cc n1 vbz dt n1 pp-f n1 p-acp d njp n2, av av p-acp n1.
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2 For the extent it must reach to all manner of crosses, heauy and light, inward and outward, home and abroad,
2 For the extent it must reach to all manner of Crosses, heavy and Light, inward and outward, home and abroad,
crd p-acp dt n1 pn31 vmb vvi p-acp d n1 pp-f n2, j cc j, j cc j, av-an cc av,
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whether they come from the Diuell, or any of his wicked instruments;
whither they come from the devil, or any of his wicked Instruments;
cs pns32 vvb p-acp dt n1, cc d pp-f po31 j n2;
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or from God himselfe, and his owne hand, of what kinde, quality, quantity soeuer they be:
or from God himself, and his own hand, of what kind, quality, quantity soever they be:
cc p-acp np1 px31, cc po31 d n1, pp-f r-crq n1, n1, n1 av pns32 vbb:
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in this respect, said the Apostle; We approue our selues in much patience.
in this respect, said the Apostle; We approve our selves in much patience.
p-acp d n1, vvd dt n1; pns12 vvb po12 n2 p-acp d n1.
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3 For the continuance, it must endure vnto the end, so much doth the notation of the word, which the Apostle vseth, imply.
3 For the Continuance, it must endure unto the end, so much does the notation of the word, which the Apostle uses, imply.
crd p-acp dt n1, pn31 vmb vvi p-acp dt n1, av d vdz dt n1 pp-f dt n1, r-crq dt n1 vvz, vvb.
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To the end I say, not onely of that present affliction which lieth vpon vs, but also to the end of our life:
To the end I say, not only of that present affliction which lies upon us, but also to the end of our life:
p-acp dt n1 pns11 vvb, xx av-j pp-f cst j n1 r-crq vvz p-acp pno12, cc-acp av p-acp dt n1 pp-f po12 n1:
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so as wee must both patiently beare the present, and also prepare our selues for future crosses. In this respect Christ •aith;
so as we must both patiently bear the present, and also prepare our selves for future Crosses. In this respect christ •aith;
av c-acp pns12 vmb av-d av-j vvi dt j, cc av vvb po12 n2 p-acp j-jn n2. p-acp d n1 np1 n1;
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Hee that hath patience to the end shall be saued. Among other Saints, Iobs patience had her perfect wo•ke in all these respects: He that hath patience to the end shall be saved. Among other Saints, Jobs patience had her perfect wo•ke in all these respects:
pns31 cst vhz n1 p-acp dt n1 vmb vbi vvn. p-acp j-jn n2, n2 n1 vhd po31 j n1 p-acp d d n2:
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Had it not beene vpright and sound, he could not haue so stood against his friends, who suspecting his vprightnesse, thorowly sifted him.
Had it not been upright and found, he could not have so stood against his Friends, who suspecting his uprightness, thoroughly sifted him.
vhd pn31 xx vbn av-j cc av-j, pns31 vmd xx vhi av vvn p-acp po31 n2, r-crq vvg po31 n1, av-j vvn pno31.
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The many trials whereunto he was brought, and his patient enduring all (for hee was ouercome by none) manifesteth the extent of his patience:
The many trials whereunto he was brought, and his patient enduring all (for he was overcome by none) manifesteth the extent of his patience:
dt d n2 c-crq pns31 vbds vvn, cc po31 j j-vvg d (c-acp pns31 vbds vvn p-acp pix) vvz dt n1 pp-f po31 n1:
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neuer any (Christ excepted) endured more, neuer any (the same excepted) more patiently endured all.
never any (christ excepted) endured more, never any (the same excepted) more patiently endured all.
av d (np1 vvd) vvd av-dc, av d (dt d vvn) av-dc av-j vvn d.
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The History it selfe, his owne testimony, and Gods also, and the witnesse of his Apostle, doe all verifie the continuance of his patience to the end.
The History it self, his own testimony, and God's also, and the witness of his Apostle, do all verify the Continuance of his patience to the end.
dt n1 pn31 n1, po31 d n1, cc n2 av, cc dt n1 pp-f po31 n1, vdb d vvi dt n1 pp-f po31 n1 p-acp dt n1.
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§. 17. Of the kinds of crosses.
§. 17. Of the Kinds of Crosses.
§. crd pp-f dt n2 pp-f n2.
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THat wee may the better apply this Apostolicall direction, as before in generall wee shewed the necessity of patience,
THat we may the better apply this Apostolical direction, as before in general we showed the necessity of patience,
cst pns12 vmb dt av-jc vvi d j n1, c-acp a-acp p-acp n1 pns12 vvd dt n1 pp-f n1,
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so here in particular we will shew how necessary it is that patience haue this perfect worke.
so Here in particular we will show how necessary it is that patience have this perfect work.
av av p-acp j pns12 vmb vvi c-crq j pn31 vbz cst n1 vhb d j n1.
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This will appeare by the kinds of crosses whereunto we are subiect.
This will appear by the Kinds of Crosses whereunto we Are Subject.
d vmb vvi p-acp dt n2 pp-f n2 c-crq pns12 vbr j-jn.
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1 They are not scar-crowes, troubles in shew and appearance onely, but such as pierce both body and soule,
1 They Are not scarecrows, Troubles in show and appearance only, but such as pierce both body and soul,
vvd pns32 vbr xx n2, n2 p-acp n1 cc n1 av-j, cc-acp d c-acp vvi d n1 cc n1,
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and make the stourest to stoupe and shrinke. Therefore counterfeite patience will stand vs in no steed.
and make the stourest to stoop and shrink. Therefore counterfeit patience will stand us in no steed.
cc vvi dt js pc-acp vvi cc vvi. av n1 n1 vmb vvi pno12 p-acp dx n1.
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2 The number of trials whereunto wee shall bee brought, is vncertaine: one calamity vpon another (as waues) may fall vpon vs:
2 The number of trials whereunto we shall be brought, is uncertain: one calamity upon Another (as waves) may fallen upon us:
crd dt n1 pp-f n2 c-crq pns12 vmb vbi vvn, vbz j: pi n1 p-acp j-jn (c-acp n2) vmb vvi p-acp pno12:
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that which is written of Iob, how one messenger followed another, all bringing dolefull newes, sheweth what may befall any of vs. Now suppose wee should as patiently beare some, that which is written of Job, how one Messenger followed Another, all bringing doleful news, shows what may befall any of us Now suppose we should as patiently bear Some,
cst r-crq vbz vvn pp-f np1, c-crq crd n1 vvd j-jn, d vvg j n1, vvz r-crq vmb vvi d pp-f pno12 av vvb pns12 vmd a-acp av-j vvi d,
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as Iob, but yet taint vnder the burden of others; where is the benefit of that former patience? Some that haue endured imprisonment, banishment,
as Job, but yet taint under the burden of Others; where is the benefit of that former patience? some that have endured imprisonment, banishment,
c-acp np1, p-acp av vvi p-acp dt n1 pp-f n2-jn; r-crq vbz dt n1 pp-f cst j n1? d cst vhb vvn n1, n1,
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and such like trials, yea who haue beene ready to endure sword and fire in time of persecution, haue beene discouraged and turned out of their good course by reproch,
and such like trials, yea who have been ready to endure sword and fire in time of persecution, have been discouraged and turned out of their good course by reproach,
cc d j n2, uh q-crq vhb vbn j pc-acp vvi n1 cc n1 p-acp n1 pp-f n1, vhb vbn vvn cc vvn av pp-f po32 j n1 p-acp n1,
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and disgrace, in time of peace:
and disgrace, in time of peace:
cc n1, p-acp n1 pp-f n1:
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other that can patiently passe ouer publicke troubles, are so disquieted with priuate losses, and crosses at home in their families, that they are made vnfit to performe any Christian duty to God, or man.
other that can patiently pass over public Troubles, Are so disquieted with private losses, and Crosses At home in their families, that they Are made unfit to perform any Christian duty to God, or man.
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Other that can well endure paine of body, sickenesse and such like crosses, cannot beare vexation of mind, or disturbance of their passion.
Other that can well endure pain of body, sickness and such like Crosses, cannot bear vexation of mind, or disturbance of their passion.
n-jn cst vmb av vvi n1 pp-f n1, n1 cc d j n2, vmbx vvi n1 pp-f n1, cc n1 pp-f po32 n1.
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3 It is also vncertaine how long we shall be subiect to tryals, because the continuance of our life is vncertaine.
3 It is also uncertain how long we shall be Subject to trials, Because the Continuance of our life is uncertain.
crd pn31 vbz av j c-crq av-j pns12 vmb vbi j-jn p-acp n2, c-acp dt n1 pp-f po12 n1 vbz j.
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This world is the field of the Lords battell, so long as we are in the field, the enemies will assault vs:
This world is the field of the lords battle, so long as we Are in the field, the enemies will assault us:
d n1 vbz dt n1 pp-f dt n2 n1, av av-j c-acp pns12 vbr p-acp dt n1, dt n2 vmb vvi pno12:
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now to yeeld before the battell be ended, is worse then neuer to haue endured any at all:
now to yield before the battle be ended, is Worse then never to have endured any At all:
av pc-acp vvi p-acp dt n1 vbb vvn, vbz jc cs av pc-acp vhi vvn d p-acp d:
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the glory of all our former patience is not onely lost, but also turned into shame and ignominy,
the glory of all our former patience is not only lost, but also turned into shame and ignominy,
dt n1 pp-f d po12 j n1 vbz xx av-j vvn, cc-acp av vvn p-acp n1 cc n1,
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and God prouoked vtterly to giue vs ouer. This last point is the rather to be regarded, because most faile therin:
and God provoked utterly to give us over. This last point is the rather to be regarded, Because most fail therein:
cc np1 vvd av-j pc-acp vvi pno12 p-acp. d ord n1 vbz dt av pc-acp vbi vvn, c-acp ds vvb av:
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for many can endure an heauy burden, and a sore brunt for a while, but if long it lie vpon them, then they faint.
for many can endure an heavy burden, and a soar brunt for a while, but if long it lie upon them, then they faint.
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This was it wherin the Hebrewes failed, for the redressing wherof, the Apostle is very earnest.
This was it wherein the Hebrews failed, for the redressing whereof, the Apostle is very earnest.
d vbds pn31 c-crq dt njpg2 vvd, p-acp dt vvg c-crq, dt n1 vbz av j.
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§. 18. Of too light regard of Crosses.
§. 18. Of too Light regard of Crosses.
§. crd pp-f av j n1 pp-f n2.
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TWo extreames (whereunto we are very prone to runne, the Preacher, and which much hinder this perfect work of patience) are noted by and by the A•postle:
TWo extremes (whereunto we Are very prove to run, the Preacher, and which much hinder this perfect work of patience) Are noted by and by the A•postle:
crd n2-jn (c-crq pns12 vbr av j pc-acp vvi, dt n1, cc r-crq d vvb d j n1 pp-f n1) vbr vvn p-acp cc p-acp dt n1:
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one is, too light regard, the other is, too great feare of such crosses as God layeth on men:
one is, too Light regard, the other is, too great Fear of such Crosses as God Layeth on men:
crd vbz, av j n1, dt n-jn vbz, av j n1 pp-f d n2 c-acp np1 vvz p-acp n2:
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for some despise them, as matters not much to be regarded (so much the notation of the originall words imply:) other faint and sinke vnder the burthen of them,
for Some despise them, as matters not much to be regarded (so much the notation of the original words imply:) other faint and sink under the burden of them,
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as if they were vnsupportable, not to be endured (so much also the notation of the other originall words imply:) They looke not to God who smiteth:
as if they were unsupportable, not to be endured (so much also the notation of the other original words imply:) They look not to God who smites:
c-acp cs pns32 vbdr j, xx pc-acp vbi vvn (av d av dt n1 pp-f dt j-jn j-jn n2 vvb:) pns32 vvb xx p-acp np1 r-crq vvz:
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these fixe their eyes too fast vpon his Iustice and wrath.these fix their eyes too fast upon his justice and wrath.
d vvi po32 n2 av av-j p-acp po31 n1 cc n1.
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It is commonly stupidity of mind, or stubbornesse of will, that maketh men fall into the former.
It is commonly stupidity of mind, or Stubbornness of will, that makes men fallen into the former.
pn31 vbz av-j n1 pp-f n1, cc n1 pp-f n1, cst vv2 n2 vvi p-acp dt j.
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They, who are by nature stupide and blockish, haue not a spirituall sence of crosses, They, who Are by nature stupid and blockish, have not a spiritual sense of Crosses,
pns32, r-crq vbr p-acp n1 j cc j, vhb xx dt j n1 pp-f n2,
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but are like to men dead drunke, ( Pro. 23. 33.) they endure many troubles,
but Are like to men dead drunk, (Pro 23. 33.) they endure many Troubles,
cc-acp vbr av-j p-acp n2 j vvn, (np1 crd crd) pns32 vvb d n2,
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but receiue no good by any trouble. Such were those Israelites of whom Ieremiah complaineth: and Pharaoh was such an one.
but receive no good by any trouble. Such were those Israelites of whom Jeremiah Complaineth: and Pharaoh was such an one.
cc-acp vvb dx j p-acp d n1. d vbdr d np2 pp-f ro-crq np1 vvz: cc np1 vbds d dt pi.
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They who are of a stubborne disposition, despise Gods corrections, as the foole whose foolishnesse will not depart from him,
They who Are of a stubborn disposition, despise God's corrections, as the fool whose foolishness will not depart from him,
pns32 r-crq vbr pp-f dt j n1, vvb npg1 n2, c-acp dt n1 rg-crq n1 vmb xx vvi p-acp pno31,
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though thou shouldest bray him in a morter, &c. Such were those Israelites of whom Isaiah complaineth: though thou Shouldst bray him in a mortar, etc. Such were those Israelites of whom Isaiah Complaineth:
cs pns21 vmd2 vvi pno31 p-acp dt n1, av d vbdr d np2 pp-f ro-crq np1 vvz:
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and Ahaz was such an one ▪ These are two dangerous rockes, at which many suffer shipwracke: two such stumbling blockes,
and Ahaz was such an one ▪ These Are two dangerous Rocks, At which many suffer shipwreck: two such stumbling blocks,
cc np1 vbds d dt pi ▪ d vbr crd j n2, p-acp r-crq d vvb n1: crd d j-vvg n2,
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as cause many to fall, and pitch into hell. Yet many count the first of these, (namely, so to stand out all crosses,
as cause many to fallen, and pitch into hell. Yet many count the First of these, (namely, so to stand out all Crosses,
c-acp n1 av-d pc-acp vvi, cc vvi p-acp n1. av d n1 dt ord pp-f d, (av, av pc-acp vvi av d n2,
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as not to be moued therewith) a vertue:
as not to be moved therewith) a virtue:
c-acp xx pc-acp vbi vvn av) dt n1:
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answerable to this heathenish opinion is the practise of many, who professe themselues to be Christians.
answerable to this Heathenish opinion is the practice of many, who profess themselves to be Christians.
j p-acp d j n1 vbz dt n1 pp-f d, r-crq vvb px32 pc-acp vbi np1.
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Let publike iudgements fall on the land where they liue, as famine, plague, sword, &c. or on cities and townes in that land,
Let public Judgments fallen on the land where they live, as famine, plague, sword, etc. or on cities and Towns in that land,
vvb j n2 vvb p-acp dt n1 c-crq pns32 vvb, c-acp n1, n1, n1, av cc p-acp n2 cc n2 p-acp d n1,
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as inundations of waters, fires, sicknesses, &c. or on their owne houses, their wiues, and children:
as inundations of waters, fires, Sicknesses, etc. or on their own houses, their wives, and children:
c-acp n2 pp-f n2, n2, n2, av cc p-acp po32 d n2, po32 n2, cc n2:
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are little moued, no though it fal vpon their owne pates.
Are little moved, no though it fall upon their own pates.
vbr j vvn, uh-dx cs pn31 vvi p-acp po32 d n2.
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If they may be freed from them, or deliuered out of them, they thinke it well:
If they may be freed from them, or Delivered out of them, they think it well:
cs pns32 vmb vbi vvn p-acp pno32, cc vvd av pp-f pno32, pns32 vvb pn31 av:
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2560
if not, they thinke it destiny, they must beare it, and so like beasts, or rather like blockes lye vnder their burthen:
if not, they think it destiny, they must bear it, and so like beasts, or rather like blocks lie under their burden:
cs xx, pns32 vvb pn31 n1, pns32 vmb vvi pn31, cc av j n2, cc av-c j n2 vvi p-acp po32 n1:
(38) treatise (DIV2)
691
Image 12
2561
thus many lye on their death beds, without remorse, like Naball, whose heart dyed within him,
thus many lie on their death Beds, without remorse, like Nabal, whose heart died within him,
av d n1 p-acp po32 n1 n2, p-acp n1, j np1, rg-crq n1 vvd p-acp pno31,
(38) treatise (DIV2)
691
Image 12
2562
and he was like a stone. §. 19. Of despising Gods corrections. THe other sort, that through a rebellious will, despise Gods corrections, are the worser sort:and he was like a stone. §. 19. Of despising God's corrections. THe other sort, that through a rebellious will, despise God's corrections, Are the Worse sort:
cc pns31 vbds av-j dt n1. §. crd pp-f vvg n2 n2. dt j-jn n1, cst p-acp dt j n1, vvb npg1 n2, vbr dt jc n1:
(38) treatise (DIV2)
691
Image 12
2563
they prouoke God to shew himselfe a God of vengeance, euen a consuming fire: for With the froward, he will shew himselfe froward.
they provoke God to show himself a God of vengeance, even a consuming fire: for With the froward, he will show himself froward.
pns32 vvb np1 pc-acp vvi px31 dt n1 pp-f n1, av-j dt j-vvg n1: c-acp p-acp dt j, pns31 vmb vvi px31 j.
(38) treatise (DIV2)
692
Image 12
2564
Reade what God threatneth, ( Leu 26. 18, 21, 24, 28.) and how he executed those threats ( Amo. 4. 6. &c.) That in these our dayes, men carry themselues stoutly against God, is too euident, both by Gods dealings and mens.
Read what God threatens, (Leu 26. 18, 21, 24, 28.) and how he executed those Treats (Amo 4. 6. etc.) That in these our days, men carry themselves stoutly against God, is too evident, both by God's dealings and men's.
vvd r-crq np1 vvz, (np1 crd crd, crd, crd, crd) cc c-crq pns31 vvd d n2 (np1 crd crd av) cst p-acp d po12 n2, n2 vvb px32 av-j p-acp np1, vbz av j, av-d p-acp n2 n2-vvg cc ng2.
(38) treatise (DIV2)
692
Image 12
2565
For God is very mercifull, slow to anger.
For God is very merciful, slow to anger.
p-acp np1 vbz av j, j pc-acp vvi.
(38) treatise (DIV2)
692
Image 12
2566
What is the cause then that he hath of late sent so may iudgements one after another vnto this land? wee may truely say with Ieremiah vnto God, We haue sinned and rebelled, therefore thou hast not spared.
What is the cause then that he hath of late sent so may Judgments one After Another unto this land? we may truly say with Jeremiah unto God, We have sinned and rebelled, Therefore thou hast not spared.
q-crq vbz dt n1 av cst pns31 vhz pp-f av-j vvn av vmb n2 crd p-acp j-jn p-acp d n1? pns12 vmb av-j vvi p-acp np1 p-acp np1, pns12 vhb vvn cc vvd, av pns21 vh2 xx vvn.
(38) treatise (DIV2)
692
Image 12
2567
For man, who is bettered by the Lords correcting hand? what sinne is left? oh beloued, let vs take heed we prouoke not God to lay his tod aside,
For man, who is bettered by the lords correcting hand? what sin is left? o Beloved, let us take heed we provoke not God to lay his tod aside,
p-acp n1, r-crq vbz vvn p-acp dt n2 vvg n1? q-crq n1 vbz vvn? uh j-vvn, vvb pno12 vvi n1 pns12 vvb xx n1 pc-acp vvi po31 n1 av,
(38) treatise (DIV2)
692
Image 12
2568
and to take vp a staffe, or if that make vs not stoop, to vnsheath his sword,
and to take up a staff, or if that make us not stoop, to unsheath his sword,
cc pc-acp vvi a-acp dt n1, cc cs d vvb pno12 xx vvi, pc-acp vvb po31 n1,
(38) treatise (DIV2)
692
Image 12
2569
and cleane cut vs off, §. 20. Of fainting vnder the Crosse.
and clean Cut us off, §. 20. Of fainting under the Cross.
cc av-j vvb pno12 a-acp, §. crd pp-f vvg p-acp dt n1.
(38) treatise (DIV2)
692
Image 12
2570
THis extreame the wickeder sortfall into, into the other fall the weaker sort, but the better,
THis extreme the wickeder sortfall into, into the other fallen the Weaker sort, but the better,
d j-jn dt jc n1 p-acp, p-acp dt j-jn n1 dt jc n1, cc-acp dt jc,
(38) treatise (DIV2)
693
Image 12
2571
yea many the deare Saints of God. Dauid seemeth, by his owne confession, to haue fainted in his mourning:
yea many the deer Saints of God. David seems, by his own Confessi, to have fainted in his mourning:
uh d dt j-jn n2 pp-f np1. np1 vvz, p-acp po31 d n1, pc-acp vhi vvd p-acp po31 n1:
(38) treatise (DIV2)
693
Image 12
2572
for such is the feeblenesse of our nature, such our forgetfulnesse of Gods power and promises, that we oft let go from vs those stayes and props, which the Lord hath afforded vnto vs, to vphold.
for such is the feebleness of our nature, such our forgetfulness of God's power and promises, that we oft let go from us those stays and props, which the Lord hath afforded unto us, to uphold.
c-acp d vbz dt n1 pp-f po12 n1, d po12 n1 pp-f npg1 n1 cc n2, cst pns12 av vvb vvb p-acp pno12 d n2 cc n2, r-crq dt n1 vhz vvn p-acp pno12, pc-acp vvi.
(38) treatise (DIV2)
693
Image 12
2573
The Apostle implyeth, that euen Gods children, without great watchfulnesse, and continuall obseruation, are very ready to waxe faint.
The Apostle Implies, that even God's children, without great watchfulness, and continual observation, Are very ready to wax faint.
dt n1 vvz, cst av-j npg1 n2, p-acp j n1, cc j n1, vbr av j pc-acp vvi j.
(38) treatise (DIV2)
693
Image 12
2574
Experience, as of all other times, so of ours also, doth verifie as much.
Experience, as of all other times, so of ours also, does verify as much.
n1, c-acp pp-f d j-jn n2, av pp-f png12 av, vdz vvi c-acp av-d.
(38) treatise (DIV2)
693
Image 12
2575
For how is it that there should be such slackenesse in many, who haue beene heeretofore very forward & zealous,
For how is it that there should be such slackness in many, who have been heretofore very forward & zealous,
p-acp q-crq vbz pn31 d a-acp vmd vbi d n1 p-acp d, r-crq vhb vbn av av av-j cc j,
(38) treatise (DIV2)
693
Image 12
2576
and that mens after proceedings should bee so vnlike to their former good beginnings, but that they faint by reason of that hard way,
and that men's After proceedings should be so unlike to their former good beginnings, but that they faint by reason of that hard Way,
cc d ng2 j-acp n2-vvg vmd vbi av av-j p-acp po32 j j n2, cc-acp cst pns32 vvb p-acp n1 pp-f cst j n1,
(38) treatise (DIV2)
693
Image 12
2577
and those manifold troubles, by which wee must passe vnto heauen? Great is the danger and damage of this fainting:
and those manifold Troubles, by which we must pass unto heaven? Great is the danger and damage of this fainting:
cc d j n2, p-acp r-crq pns12 vmb vvi p-acp n1? j vbz dt n1 cc n1 pp-f d vvg:
(38) treatise (DIV2)
693
Image 12
2578
it makes men weary of well doing, it causeth them to repent of the good which is done,
it makes men weary of well doing, it Causes them to Repent of the good which is done,
pn31 vvz n2 j pp-f av vdg, pn31 vvz pno32 pc-acp vvi pp-f dt j r-crq vbz vdn,
(38) treatise (DIV2)
693
Image 12
2579
and to turne backe into an easier course (as they suppose) and so to lose all the glory of that good which hath beene done:
and to turn back into an Easier course (as they suppose) and so to loose all the glory of that good which hath been done:
cc pc-acp vvi av p-acp dt jc n1 (c-acp pns32 vvb) cc av pc-acp vvi d dt n1 pp-f cst j r-crq vhz vbn vdn:
(38) treatise (DIV2)
693
Image 12
2580
yea, it oft causeth fearefull doubting, and despaire, and so maketh all the help which the Scripture affordeth to be in vaine.
yea, it oft Causes fearful doubting, and despair, and so makes all the help which the Scripture affords to be in vain.
uh, pn31 av vvz j n-vvg, cc n1, cc av vvz d dt n1 r-crq dt n1 vvz pc-acp vbi p-acp j.
(38) treatise (DIV2)
693
Image 12
2581
§. 21. Directions to keepe men from despising the Crosse.
§. 21. Directions to keep men from despising the Cross.
§. crd n2 pc-acp vvi n2 p-acp vvg dt n1.
(38) treatise (DIV2)
693
Image 12
2582
VVE ought therfore to be watchfull against both these extreames, that we fall not into the former, obserue these few directions.
WE ought Therefore to be watchful against both these extremes, that we fallen not into the former, observe these few directions.
pns12 vmd av pc-acp vbi j p-acp d d n2-jn, cst pns12 vvb xx p-acp dt j, vvb d d n2.
(38) treatise (DIV2)
694
Image 12
2583
1 In all afflictions looke (as Dauid did) vnto him who smiteth, and know that they come not by chance,
1 In all afflictions look (as David did) unto him who smites, and know that they come not by chance,
vvn p-acp d n2 vvi (c-acp np1 vdd) p-acp pno31 r-crq vvz, cc vvb cst pns32 vvb xx p-acp n1,
(38) treatise (DIV2)
695
Image 12
2584
but by Gods wise disposing prouidence: and that purposely to breed in vs true remorse.
but by God's wise disposing providence: and that purposely to breed in us true remorse.
cc-acp p-acp npg1 j n-vvg n1: cc cst av pc-acp vvi p-acp pno12 j n1.
(38) treatise (DIV2)
695
Image 12
2585
Know also that the Lord can adde crosse vnto crosse, till he pull downe our stout stomacks,
Know also that the Lord can add cross unto cross, till he pull down our stout stomachs,
vvb av cst dt n1 vmb vvi n1 p-acp n1, c-acp pns31 vvb a-acp po12 j n2,
(38) treatise (DIV2)
696
Image 12
2586
or breake our proud backes, and bring vs to vtter confusion. Yea, know that his wrath is as his greatnesse, infinite, vnsupportable:
or break our proud backs, and bring us to utter confusion. Yea, know that his wrath is as his greatness, infinite, unsupportable:
cc vvi po12 j n2, cc vvb pno12 pc-acp vvi n1. uh, vvb d po31 n1 vbz p-acp po31 n1, j, j:
(38) treatise (DIV2)
696
Image 12
2587
on whomsoeuer it lighteth, it crusheth him down to hell:
on whomsoever it lights, it crushes him down to hell:
p-acp ro-crq pn31 vvz, pn31 vvz pno31 a-acp p-acp n1:
(38) treatise (DIV2)
696
Image 12
2588
so that though a man might thinke he could beare all outward crosses, yet Gods wrath can presse him much more heauily.
so that though a man might think he could bear all outward Crosses, yet God's wrath can press him much more heavily.
av cst cs dt n1 vmd vvi pns31 vmd vvi d j n2, av npg1 n1 vmb vvi pno31 av-d av-dc av-j.
(38) treatise (DIV2)
696
Image 12
2589
2 Take notice of the iudgements which other men by despising the Lord, bring vpon themselues:
2 Take notice of the Judgments which other men by despising the Lord, bring upon themselves:
crd vvb n1 pp-f dt n2 r-crq j-jn n2 p-acp vvg dt n1, vvb p-acp px32:
(38) treatise (DIV2)
697
Image 12
2590
this may worke vpon thine hard heart. It is an especiall point of wisedome to be warned by other mens harmes.
this may work upon thine hard heart. It is an especial point of Wisdom to be warned by other men's harms.
d vmb vvi p-acp po21 j n1. pn31 vbz dt j n1 pp-f n1 pc-acp vbi vvn p-acp j-jn ng2 n2.
(38) treatise (DIV2)
697
Image 12
2591
This was the wisedome of the third captaine which was sent to Eliah. Note the issue.
This was the Wisdom of the third captain which was sent to Elijah. Note the issue.
d vbds dt n1 pp-f dt ord n1 r-crq vbds vvn p-acp np1. vvb dt n1.
(38) treatise (DIV2)
697
Image 12
2592
3 Make vse of the least crosses, and begin speedily to humble thy selfe. If thy heart begin to be touched, suffer it not presently to be hardned againe,
3 Make use of the least Crosses, and begin speedily to humble thy self. If thy heart begin to be touched, suffer it not presently to be hardened again,
crd n1 n1 pp-f dt ds n2, cc vvb av-j pc-acp vvi po21 n1. cs po21 n1 vvb pc-acp vbi vvn, vvb pn31 xx av-j pc-acp vbi vvn av,
(38) treatise (DIV2)
698
Image 12
2593
but more and more humble thy selfe. Thus will the Lord repent of the iudgment he intended, and turne from his wrath,
but more and more humble thy self. Thus will the Lord Repent of the judgement he intended, and turn from his wrath,
cc-acp av-dc cc av-dc j po21 n1. av vmb dt n1 vvb pp-f dt n1 pns31 vvd, cc vvi p-acp po31 n1,
(38) treatise (DIV2)
698
Image 12
2594
as he did in the time of Hezekiah. §. 22. Directions to keepe men from fainting.
as he did in the time of Hezekiah. §. 22. Directions to keep men from fainting.
c-acp pns31 vdd p-acp dt n1 pp-f np1. §. crd n2 pc-acp vvi n2 p-acp vvg.
(38) treatise (DIV2)
698
Image 12
2595
THat we fall not into the latter extreme, obserue these directions.
THat we fallen not into the latter extreme, observe these directions.
cst pns12 vvb xx p-acp dt d j-jn, vvb d n2.
(38) treatise (DIV2)
699
Image 12
2596
1 Cast not both eyes on our selues, and our owne weaknesse, and the weight of the crosses that lie vpon vs,
1 Cast not both eyes on our selves, and our own weakness, and the weight of the Crosses that lie upon us,
vvn vvb xx d n2 p-acp po12 n2, cc po12 d n1, cc dt n1 pp-f dt n2 cst vvb p-acp pno12,
(38) treatise (DIV2)
700
Image 12
2597
but lift vp one vnto God, & vnto his goodnes• and consider how ready he is to succour in all time of need.
but lift up one unto God, & unto his goodnes• and Consider how ready he is to succour in all time of need.
cc-acp vvb a-acp crd p-acp np1, cc p-acp po31 n1 cc vvb c-crq j pns31 vbz pc-acp vvi p-acp d n1 pp-f n1.
(38) treatise (DIV2)
700
Image 12
2598
2 Call to mind his manifold promises:
2 Call to mind his manifold promises:
crd n1 pc-acp vvi po31 j n2:
(38) treatise (DIV2)
701
Image 12
2599
both those which respect his gracious assistance of vs in the tryall, and his mighty deliuerance of vs out of it.
both those which respect his gracious assistance of us in the trial, and his mighty deliverance of us out of it.
d d r-crq n1 po31 j n1 pp-f pno12 p-acp dt n1, cc po31 j n1 pp-f pno12 av pp-f pn31.
(38) treatise (DIV2)
701
Image 12
2600
3 Remember examples of former times, how he neuer oppressed thē that patiently endured his corrections.
3 remember Examples of former times, how he never oppressed them that patiently endured his corrections.
crd np1 n2 pp-f j n2, c-crq pns31 av-x vvd pno32 cst av-j vvd po31 n2.
(38) treatise (DIV2)
702
Image 12
2601
These two extreames are directly contrary to the two branches of this verse, namely to the preparation heere spoken of,
These two extremes Are directly contrary to the two branches of this verse, namely to the preparation Here spoken of,
d crd n2-jn vbr av-j j-jn p-acp dt crd n2 pp-f d n1, av p-acp dt n1 av vvn pp-f,
(38) treatise (DIV2)
703
Image 12
2602
and to the ground thereof, the Gospel of Peace. If we be prepared, we shall not despise Gods corrections:
and to the ground thereof, the Gospel of Peace. If we be prepared, we shall not despise God's corrections:
cc p-acp dt n1 av, dt n1 pp-f n1. cs pns12 vbb vvn, pns12 vmb xx vvi npg1 n2:
(38) treatise (DIV2)
703
Image 12
2603
if prepared by the Gospel of Peace, we shall neuer faint: that will vphold vs, or nothing.
if prepared by the Gospel of Peace, we shall never faint: that will uphold us, or nothing.
cs vvn p-acp dt n1 pp-f n1, pns12 vmb av-x vvi: cst vmb vvi pno12, cc pix.
(38) treatise (DIV2)
703
Image 12
2604
§. 23. Answer to Satans suggestion against the need of patience.
§. 23. Answer to Satan suggestion against the need of patience.
§. crd n1 p-acp npg1 n1 p-acp dt n1 pp-f n1.
(38) treatise (DIV2)
703
Image 12
2605
THe last point remaining to be handled, is, to discouer the cunning deuices of the diuell, whereby the laboreth to keepe vs vnfurnished and vnprepared against troubles: they are many;
THe last point remaining to be handled, is, to discover the cunning devices of the Devil, whereby the Laboureth to keep us unfurnished and unprepared against Troubles: they Are many;
dt ord n1 vvg pc-acp vbi vvn, vbz, pc-acp vvi dt j-jn n2 pp-f dt n1, c-crq dt vvz pc-acp vvi pno12 j-vvn cc j p-acp n2: pns32 vbr d;
(38) treatise (DIV2)
704
Image 12
2606
I will discouer onely foure of the principall, by which all the rest may be discerned.
I will discover only foure of the principal, by which all the rest may be discerned.
pns11 vmb vvi av-j crd pp-f dt n-jn, p-acp r-crq d dt n1 vmb vbi vvn.
(38) treatise (DIV2)
704
Image 12
2607
Two of these foure are against the furniture it selfe: the other two against the ground thereof, The Gospel of Peace. Against the furniture he suggesteth,
Two of these foure Are against the furniture it self: the other two against the ground thereof, The Gospel of Peace. Against the furniture he suggests,
crd pp-f d crd vbr p-acp dt n1 pn31 n1: dt j-jn crd p-acp dt n1 av, dt n1 pp-f n1. p-acp dt n1 pns31 vvz,
(38) treatise (DIV2)
705
Image 12
2608
1 That there is no need of it.
1 That there is no need of it.
vvd cst pc-acp vbz dx n1 pp-f pn31.
(38) treatise (DIV2)
707
Image 12
2609
2 That if there should be need of it, yet it would stand a man in no steed.
2 That if there should be need of it, yet it would stand a man in no steed.
crd cst cs a-acp vmd vbi n1 pp-f pn31, av pn31 vmd vvi dt n1 p-acp dx n1.
(38) treatise (DIV2)
708
Image 12
2610
The first he suggesteth before troubles come, to make them feare none, but be carelesse. The second when they are come, to make them despaire and sinke vnder the burden.
The First he suggests before Troubles come, to make them Fear none, but be careless. The second when they Are come, to make them despair and sink under the burden.
dt ord pns31 vvz p-acp n2 vvb, pc-acp vvi pno32 vvi pix, cc-acp vbi j. dt ord c-crq pns32 vbr vvn, pc-acp vvi pno32 vvi cc vvi p-acp dt n1.
(38) treatise (DIV2)
709
Image 12
2611
First therefore to this effect he obiecteth.
First Therefore to this Effect he Objecteth.
np1 av p-acp d n1 pns31 vvz.
(38) treatise (DIV2)
710
Image 12
2612
Suggestion 1. If ye be Gods children, what needeth such adoe about preparation? Doe you thinke that God will not more tender and respect his then to suffer them to fall into trobles? you may well enough be secure and feare nothing. Suggestion 1. If you be God's children, what needs such ado about preparation? Do you think that God will not more tender and respect his then to suffer them to fallen into Troubles? you may well enough be secure and Fear nothing.
n1 crd cs pn22 vbb n2 n2, r-crq vvz d n1 p-acp n1? vdb pn22 vvi cst np1 vmb xx av-dc j cc vvi po31 av pc-acp vvi pno32 pc-acp vvi p-acp n2? pn22 vmb av av-d vbi j cc vvb pix.
(38) treatise (DIV2)
711
Image 12
2613
Thus the diuell tempteth many in their peace and prosperity: it appeareth that Dauid was in this manner assaulted.
Thus the Devil tempts many in their peace and Prosperity: it appears that David was in this manner assaulted.
av dt n1 vvz d p-acp po32 n1 cc n1: pn31 vvz cst np1 vbds p-acp d n1 vvn.
(38) treatise (DIV2)
711
Image 12
2614
Answ. Experience of all men in all ages doth sufficiently confute the substance of this suggestion, Answer Experience of all men in all ages does sufficiently confute the substance of this suggestion,
np1 n1 pp-f d n2 p-acp d n2 vdz av-j vvi dt n1 pp-f d n1,
(38) treatise (DIV2)
712
Image 12
2615
and plainly discouer the falsehood of it (as I shewed before.) Dauid, who was a while beguiled with this vaine conceit, quickly found out by wofull experience the deceit of it,
and plainly discover the falsehood of it (as I showed before.) David, who was a while beguiled with this vain conceit, quickly found out by woeful experience the deceit of it,
cc av-j vvi dt n1 pp-f pn31 (c-acp pns11 vvd a-acp.) np1, r-crq vbds dt n1 vvn p-acp d j n1, av-j vvn av p-acp j n1 dt n1 pp-f pn31,
(38) treatise (DIV2)
712
Image 12
2616
and thereupon saith vnto God, Thou didst hide thy face, and I was troubled.
and thereupon Says unto God, Thou didst hide thy face, and I was troubled.
cc av vvz p-acp np1, pns21 vdd2 vvi po21 n1, cc pns11 vbds vvn.
(38) treatise (DIV2)
712
Image 12
2617
It is very likely that then the Diuell beguiled him when his kingdome was fully established,
It is very likely that then the devil beguiled him when his Kingdom was Fully established,
pn31 vbz av j cst cs dt n1 vvd pno31 c-crq po31 n1 vbds av-j vvn,
(38) treatise (DIV2)
712
Image 12
2618
& he had rest from all his enemies:
& he had rest from all his enemies:
cc pns31 vhd n1 p-acp d po31 n2:
(38) treatise (DIV2)
712
Image 12
2619
obserue the history of his troubles, which came vpon him after that, and ye shal find it to be a very vaine and false conceit.
observe the history of his Troubles, which Come upon him After that, and you shall find it to be a very vain and false conceit.
vvb dt n1 pp-f po31 n2, r-crq vvd p-acp pno31 p-acp d, cc pn22 vmb vvi pn31 pc-acp vbi dt av j cc j n1.
(38) treatise (DIV2)
712
Image 12
2620
As for the ground whereupon the suggestion is built, namely the good respect which God beareth to his children, know, that God is euen thereby moued to lay many crosses vpon them:
As for the ground whereupon the suggestion is built, namely the good respect which God bears to his children, know, that God is even thereby moved to lay many Crosses upon them:
c-acp p-acp dt n1 c-crq dt n1 vbz vvn, av dt j n1 r-crq np1 vvz p-acp po31 n2, vvb, cst np1 vbz av av vvn pc-acp vvi d n2 p-acp pno32:
(38) treatise (DIV2)
713
Image 12
2621
for as he is a louing Father, so he is a wise God: in wisdome he seeth that it is needfull his children should be corrected:
for as he is a loving Father, so he is a wise God: in Wisdom he sees that it is needful his children should be corrected:
c-acp c-acp pns31 vbz dt j-vvg n1, av pns31 vbz dt j np1: p-acp n1 pns31 vvz cst pn31 vbz j po31 n2 vmd vbi vvn:
(38) treatise (DIV2)
713
Image 12
2622
his very loue therefore moueth him to correct them.
his very love Therefore moves him to correct them.
po31 j vvb av vvz pno31 pc-acp vvi pno32.
(38) treatise (DIV2)
713
Image 12
2623
That we may oppose godly wisedome against the wicked policy of our enemy, let vs haue this furniture in a readines,
That we may oppose godly Wisdom against the wicked policy of our enemy, let us have this furniture in a readiness,
cst pns12 vmb vvi j n1 p-acp dt j n1 pp-f po12 n1, vvb pno12 vhi d n1 p-acp dt n1,
(38) treatise (DIV2)
714
Image 12
2624
euen in the time of our greatest peace and prosperity, and so prepare our selues against trouble.
even in the time of our greatest peace and Prosperity, and so prepare our selves against trouble.
av p-acp dt n1 pp-f po12 js n1 cc n1, cc av vvb po12 n2 p-acp n1.
(38) treatise (DIV2)
714
Image 12
2625
To prepare for troubles in time of prosperity before they come, is an especiall meanes to make vs well beare them in time of aduersity when they come.
To prepare for Troubles in time of Prosperity before they come, is an especial means to make us well bear them in time of adversity when they come.
p-acp vvi p-acp n2 p-acp n1 pp-f n1 c-acp pns32 vvb, vbz dt j n2 pc-acp vvi pno12 av vvi pno32 p-acp n1 pp-f n1 c-crq pns32 vvb.
(38) treatise (DIV2)
714
Image 12
2626
We know that death is most fearefull and terrible to them that least looke for it: so are all afflictions whatsoeuer.
We know that death is most fearful and terrible to them that lest look for it: so Are all afflictions whatsoever.
pns12 vvb d n1 vbz av-ds j cc j p-acp pno32 cst cs n1 p-acp pn31: av vbr d n2 r-crq.
(38) treatise (DIV2)
714
Image 12
2627
§. 24. Answer to Satans suggestion against the benefit of Patience.
§. 24. Answer to Satan suggestion against the benefit of Patience.
§. crd n1 p-acp npg1 n1 p-acp dt n1 pp-f n1.
(38) treatise (DIV2)
714
Image 12
2628
Suggest. 2. ALl the patience in the world can neither preuent, nor remoue the least crosse that falleth on man. Suggest. 2. ALl the patience in the world can neither prevent, nor remove the least cross that falls on man.
vvb. crd av-d dt n1 p-acp dt n1 vmb av-dx vvi, ccx vvi dt ds n1 cst vvz p-acp n1.
(38) treatise (DIV2)
715
Image 12
2629
In what steed then wil this furniture stand him?
In what steed then will this furniture stand him?
p-acp r-crq n1 av vmb d n1 vvb pno31?
(38) treatise (DIV2)
715
Image 12
2630
Answ. Though it were granted that patience could neither preuent, nor remoue any crosse, yet will it stand vs in very great steed. Answer Though it were granted that patience could neither prevent, nor remove any cross, yet will it stand us in very great steed.
np1 cs pn31 vbdr vvn cst n1 vmd av-dx vvi, ccx vvi d n1, av vmb pn31 vvi pno12 p-acp av j n1.
(38) treatise (DIV2)
716
Image 12
2631
For (to follow the metaphor) we know that though shooes and greaues make not the way plaine without stones, stubs and thornes; For (to follow the metaphor) we know that though shoes and greaves make not the Way plain without stones, stubs and thorns;
c-acp (p-acp vvi dt n1) pns12 vvb cst cs n2 cc n2 vvb xx dt n1 n1 p-acp n2, n2 cc n2;
(38) treatise (DIV2)
716
Image 12
2632
yet they make a man better able to treade on them, and passe thorow, or ouer them,
yet they make a man better able to tread on them, and pass thorough, or over them,
av pns32 vvb dt n1 jc j pc-acp vvi p-acp pno32, cc vvi p-acp, cc p-acp pno32,
(38) treatise (DIV2)
716
Image 12
2633
and keepe his legs or feet from being galled or pricked.
and keep his legs or feet from being galled or pricked.
cc vvi po31 n2 cc n2 p-acp vbg vvn cc vvn.
(38) treatise (DIV2)
716
Image 12
2634
So patience enableth vs well to beare al• troubles, and with some quietnesse to passe them ouer,
So patience enableth us well to bear al• Troubles, and with Some quietness to pass them over,
av n1 vvz pno12 av pc-acp vvi n1 n2, cc p-acp d n1 pc-acp vvi pno32 a-acp,
(38) treatise (DIV2)
716
Image 12
2635
and it keepeth the soule from being pierced: Yea, it maketh great and heauy burdens seeme much lighter then otherwise they would.
and it Keepeth the soul from being pierced: Yea, it makes great and heavy burdens seem much lighter then otherwise they would.
cc pn31 vvz dt n1 p-acp vbg vvn: uh, pn31 vvz j cc j n2 vvb d jc cs av pns32 vmd.
(38) treatise (DIV2)
716
Image 12
2636
The heathen who were guided onely by the light of nature, obserued thus much. I haue my selfe obserued two seuerall persons lying vnder the same crosse. The heathen who were guided only by the Light of nature, observed thus much. I have my self observed two several Persons lying under the same cross.
dt n-jn r-crq vbdr vvn av-j p-acp dt n1 pp-f n1, vvd av av-d. pns11 vhb po11 n1 vvd crd j n2 vvg p-acp dt d n1.
(38) treatise (DIV2)
716
Image 12
2637
What could make such a difference, but this preparation of the Gospel of peace? The spirit of a man will sustaine his infirmity,
What could make such a difference, but this preparation of the Gospel of peace? The Spirit of a man will sustain his infirmity,
q-crq vmd vvi d dt n1, cc-acp d n1 pp-f dt n1 pp-f n1? dt n1 pp-f dt n1 vmb vvi po31 n1,
(38) treatise (DIV2)
716
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but a wounded spirit who can beare? Further I adde, that this preparation doth preuent and remoue many sore troubles; but a wounded Spirit who can bear? Further I add, that this preparation does prevent and remove many soar Troubles;
cc-acp dt j-vvn n1 r-crq vmb vvi? jc pns11 vvb, cst d n1 vdz vvi cc vvi d j n2;
(38) treatise (DIV2)
716
Image 12
2639
as anguish of soule, vexation of spirit, disquietnesse of mind, distemper in affections, with the like:
as anguish of soul, vexation of Spirit, disquietness of mind, distemper in affections, with the like:
c-acp n1 pp-f n1, n1 pp-f n1, n1 pp-f n1, n1 p-acp n2, p-acp dt j:
(38) treatise (DIV2)
717
Image 12
2640
which though they oft rise from outward crosses, yet they oft proue more heauy burdens then those same from whence they did arise.
which though they oft rise from outward Crosses, yet they oft prove more heavy burdens then those same from whence they did arise.
r-crq cs pns32 av vvb p-acp j n2, av pns32 av vvi av-dc j n2 av d d p-acp c-crq pns32 vdd vvi.
(38) treatise (DIV2)
717
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For example, a couetous man hauing a small losse which he might well beare, if he were shod with this furniture, by his disquietnesse of mind,
For Exampl, a covetous man having a small loss which he might well bear, if he were shod with this furniture, by his disquietness of mind,
p-acp n1, dt j n1 vhg dt j n1 r-crq pns31 vmd av vvi, cs pns31 vbdr j p-acp d n1, p-acp po31 n1 pp-f n1,
(38) treatise (DIV2)
717
Image 12
2642
and impaciency for that losse bringeth a much heauier crosse vpon him.
and impaciency for that loss brings a much Heavier cross upon him.
cc n1 p-acp d n1 vvz dt d jc n1 p-acp pno31.
(38) treatise (DIV2)
717
Image 12
2643
So in sicken•sse, in outward disgrace banishment, imprisonment, &c. the anguish of soule which proceedeth from an impatient heart, often times proueth to be the greatest crosse.
So in sicken•sse, in outward disgrace banishment, imprisonment, etc. the anguish of soul which Proceedeth from an impatient heart, often times Proves to be the greatest cross.
av p-acp n1, p-acp j n1 n1, n1, av dt n1 pp-f n1 r-crq vvz p-acp dt j n1, av n2 vvz pc-acp vbi dt js n1.
(38) treatise (DIV2)
717
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2644
So the feare of troubles is oft worse the trouble it selfe:
So the Fear of Troubles is oft Worse the trouble it self:
np1 dt n1 pp-f n2 vbz av av-jc dt n1 pn31 n1:
(38) treatise (DIV2)
717
Image 12
2645
and fretting against the malice of an enemy doth a man more hurt then the enemy himselfe can.
and fretting against the malice of an enemy does a man more hurt then the enemy himself can.
cc vvg p-acp dt n1 pp-f dt n1 vdz dt n1 dc vvd av dt n1 px31 vmb.
(38) treatise (DIV2)
717
Image 12
2646
Now this furniture of the soule may both preuent, and also remoue these great and greeuous crosses,
Now this furniture of the soul may both prevent, and also remove these great and grievous Crosses,
av d n1 pp-f dt n1 vmb av-d vvi, cc av vvb d j cc j n2,
(38) treatise (DIV2)
717
Image 12
2647
as anguish of mind and spirit, needlesse feares, fretfulnesse, enuy, murmuring, with the like. §. 25. Answer to Satans suggestion against Gods loue in corecting.
as anguish of mind and Spirit, needless fears, fretfulness, envy, murmuring, with the like. §. 25. Answer to Satan suggestion against God's love in corecting.
c-acp n1 pp-f n1 cc n1, j n2, n1, n1, vvg, p-acp dt j. §. crd n1 p-acp npg1 n1 p-acp npg1 n1 p-acp vvg.
(38) treatise (DIV2)
717
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2648
AGainst the ground of this preparation, which is the Gospell of Peace, Satan obiecteth one while that there is no reason to relie on it:
AGainst the ground of this preparation, which is the Gospel of Peace, Satan Objecteth one while that there is no reason to rely on it:
p-acp dt n1 pp-f d n1, r-crq vbz dt n1 pp-f n1, np1 vvz crd n1 cst pc-acp vbz dx n1 pc-acp vvi p-acp pn31:
(38) treatise (DIV2)
718
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another while, that it procureth more troubles to them that rest on it. Suggest. 3. Troubles are fruits of Gods wrath:
Another while, that it procureth more Troubles to them that rest on it. Suggest. 3. Troubles Are fruits of God's wrath:
j-jn n1, cst pn31 vvz dc n2 p-acp pno32 cst vvb p-acp pn31. vvb. crd vvz vbr n2 pp-f npg1 n1:
(38) treatise (DIV2)
718
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to conceit any peace with God while troubles lie on vs, is to call darkenesse light, and hatred loue.
to conceit any peace with God while Troubles lie on us, is to call darkness Light, and hatred love.
p-acp n1 d n1 p-acp np1 cs n2 vvb p-acp pno12, vbz pc-acp vvi n1 n1, cc n1 n1.
(38) treatise (DIV2)
719
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To build patience on assurance of reconciliation with God, is to cast anchor vppon quicke-sands,
To built patience on assurance of reconciliation with God, is to cast anchor upon quicksands,
p-acp vvi n1 p-acp n1 pp-f n1 p-acp np1, vbz pc-acp vvi n1 p-acp n2,
(38) treatise (DIV2)
719
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or in a bottomelesse Sea. A man may better hope for life when the tokens of the plague appeare vpon his skinne,
or in a bottomless Sea. A man may better hope for life when the tokens of the plague appear upon his skin,
cc p-acp dt j n1 dt n1 vmb av-jc vvi p-acp n1 c-crq dt n2 pp-f dt n1 vvb p-acp po31 n1,
(38) treatise (DIV2)
719
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then hope for reconciliation with God, while troubles, the tokens of Gods wrath, lie vpon him.
then hope for reconciliation with God, while Troubles, the tokens of God's wrath, lie upon him.
av vvb p-acp n1 p-acp np1, cs n2, dt n2 pp-f npg1 n1, vvb p-acp pno31.
(38) treatise (DIV2)
719
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The assaults of Iobs wife and friends tended much to this purpose.
The assaults of Jobs wife and Friends tended much to this purpose.
dt n2 pp-f n2 n1 cc n2 vvd av-d p-acp d n1.
(38) treatise (DIV2)
719
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Answer. The ground of this suggestion being applied to the Saints, is directly false, and contrary to the current of the Scripture, which oft testifieth that whom the Lord loueth he chasteneth. Answer. The ground of this suggestion being applied to the Saints, is directly false, and contrary to the current of the Scripture, which oft Testifieth that whom the Lord loves he Chasteneth.
n1. dt n1 pp-f d n1 vbg vvn p-acp dt n2, vbz av-j j, cc j-jn p-acp dt n1 pp-f dt n1, r-crq av vvz d r-crq dt n1 vvz pns31 vvz.
(38) treatise (DIV2)
720
Image 12
2656
The ends which God aimeth at in correcting his children, and the fruits which answerably issue from thence (whereof we haue heard before) euidently demonstrate, that the troubles of the righteous are no fruits of Gods wrath, but rather of his loue.
The ends which God aimeth At in correcting his children, and the fruits which answerably issue from thence (whereof we have herd before) evidently demonstrate, that the Troubles of the righteous Are not fruits of God's wrath, but rather of his love.
dt n2 r-crq np1 vvz p-acp p-acp vvg po31 n2, cc dt n2 r-crq av-j n1 p-acp av (c-crq pns12 vhb vvn p-acp) av-j vvi, cst dt n2 pp-f dt j vbr xx n2 pp-f npg1 n1, cc-acp av-c pp-f po31 n1.
(38) treatise (DIV2)
720
Image 12
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Yet a wonder it is to see how many are deceiued with this diabolicall suggestion;
Yet a wonder it is to see how many Are deceived with this diabolical suggestion;
av dt n1 pn31 vbz pc-acp vvi c-crq d vbr vvn p-acp d j n1;
(38) treatise (DIV2)
720
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and they not onely profane and wicked men, but euen deare Saints of God, while the crosse lieth vpon them,
and they not only profane and wicked men, but even deer Saints of God, while the cross lies upon them,
cc pns32 xx av-j vvi cc j n2, cc-acp av j-jn n2 pp-f np1, cs dt n1 vvz p-acp pno32,
(38) treatise (DIV2)
720
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as Dauid. The reason is, because at that time Sence worketh more then Faith. Wherefore for the auoiding of this assault, we must let faith haue the predominancy and highest rule in vs, euen aboue reason and sence:
as David. The reason is, Because At that time Sense works more then Faith. Wherefore for the avoiding of this assault, we must let faith have the predominancy and highest Rule in us, even above reason and sense:
c-acp np1. dt n1 vbz, c-acp p-acp d n1 n1 vvz av-dc cs n1. c-crq p-acp dt vvg pp-f d n1, pns12 vmb vvi n1 vhb dt n1 cc js n1 p-acp pno12, av p-acp n1 cc n1:
(38) treatise (DIV2)
720
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we must walke by faith, and not by sight.
we must walk by faith, and not by sighed.
pns12 vmb vvb p-acp n1, cc xx p-acp n1.
(38) treatise (DIV2)
720
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Faith resteth on Gods word, and beleeueth what it saith, though sence contradict it neuer so much.
Faith rests on God's word, and Believeth what it Says, though sense contradict it never so much.
n1 vvz p-acp npg1 n1, cc vvz r-crq pn31 vvz, cs n1 vvb pn31 av-x av av-d.
(38) treatise (DIV2)
720
Image 12
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Now the word of God affirming that God correcteth whom hee loueth;
Now the word of God affirming that God Correcteth whom he loves;
av dt n1 pp-f np1 vvg cst np1 vvz r-crq pns31 vvz;
(38) treatise (DIV2)
720
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if faith beare sway in vs, it will perswade vs that in our greatest troubles God loueth vs,
if faith bear sway in us, it will persuade us that in our greatest Troubles God loves us,
cs n1 vvb n1 p-acp pno12, pn31 vmb vvi pno12 d p-acp po12 js n2 np1 vvz pno12,
(38) treatise (DIV2)
720
Image 12
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and in loue bringeth those troubles vpon vs. Wherefore for the strengthening of our faith, let vs oft meditate of the consolations of the Scripture.
and in love brings those Troubles upon us Wherefore for the strengthening of our faith, let us oft meditate of the consolations of the Scripture.
cc p-acp n1 vvz d n2 p-acp pno12 c-crq c-acp dt vvg pp-f po12 n1, vvb pno12 av vvi pp-f dt n2 pp-f dt n1.
(38) treatise (DIV2)
720
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2665
§. 26. Answer to Satans suggestion of the many troubles which Gods loue causeth.
§. 26. Answer to Satan suggestion of the many Troubles which God's love Causes.
§. crd n1 p-acp npg1 n1 pp-f dt d n2 r-crq npg1 n1 vvz.
(38) treatise (DIV2)
720
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Suggest. THe Diuell to shew that he careth not which way he preuaileth, so he preuaile any way, hath a contrary fetch. Suggest. THe devil to show that he Careth not which Way he prevaileth, so he prevail any Way, hath a contrary fetch.
vvb. dt n1 pc-acp vvi cst pns31 vvz xx r-crq n1 pns31 vvz, av pns31 vvb d n1, vhz dt j-jn n1.
(38) treatise (DIV2)
721
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Hee will grant indeed that God scourgeth euery sonne whom he loueth;
He will grant indeed that God scourges every son whom he loves;
pns31 vmb vvi av cst np1 vvz d n1 r-crq pns31 vvz;
(38) treatise (DIV2)
721
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but with all addeth, that the more God loueth any, •he more troubles he bringeth vpon them;
but with all adds, that the more God loves any, •he more Troubles he brings upon them;
cc-acp p-acp d vvz, cst dt n1 np1 vvz d, av-d av-dc vvz pns31 vvz p-acp pno32;
(38) treatise (DIV2)
721
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and therefore inferreth, that the Gospell of peace is so farre from being a meanes to defend vs from trouble, that it is the cause of much trouble;
and Therefore infers, that the Gospel of peace is so Far from being a means to defend us from trouble, that it is the cause of much trouble;
cc av vvz, cst dt n1 pp-f n1 vbz av av-j p-acp vbg dt n2 pc-acp vvi pno12 p-acp n1, cst pn31 vbz dt n1 pp-f d n1;
(38) treatise (DIV2)
721
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and therefore the best way to be free from trouble, is to bee without the Gospell of peace. Thus was Dauid tempted:
and Therefore the best Way to be free from trouble, is to be without the Gospel of peace. Thus was David tempted:
cc av dt js n1 pc-acp vbi j p-acp n1, vbz pc-acp vbi p-acp dt n1 pp-f n1. av vbds np1 vvn:
(38) treatise (DIV2)
721
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yea, thus were the Israelites hearts hardened against God in Iere••ahs time. Answ. It is false that the more God loueth any, the more he scourgeth them:
yea, thus were the Israelites hearts hardened against God in Iere••ahs time. Answer It is false that the more God loves any, the more he scourges them:
uh, av vbdr dt np1 n2 vvn p-acp np1 p-acp npg1 n1. np1 pn31 vbz j cst dt n1 np1 vvz d, dt av-dc pns31 vvz pno32:
(38) treatise (DIV2)
721
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For as Gods wisdome moueth him to correct his children, so his loue moueth him to moderate his correction.
For as God's Wisdom moves him to correct his children, so his love moves him to moderate his correction.
c-acp c-acp ng1 n1 vvz pno31 pc-acp vvi po31 n2, av po31 n1 vvz pno31 pc-acp vvi po31 n1.
(38) treatise (DIV2)
722
Image 12
2673
Besides, the inference, that therfore reconciliation with God is no good remedy against troubles, is vnsound and absurd:
Beside, the Inference, that Therefore reconciliation with God is no good remedy against Troubles, is unsound and absurd:
p-acp, dt n1, cst av n1 p-acp np1 vbz dx j n1 p-acp n2, vbz j cc j:
(38) treatise (DIV2)
722
Image 12
2674
for, assurance of our reconciliation with God, sweetneth all troubles.
for, assurance of our reconciliation with God, sweeteneth all Troubles.
c-acp, n1 pp-f po12 n1 p-acp np1, vvz d n2.
(38) treatise (DIV2)
722
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2675
But for a more full answere to this suggestion, note these foure points concerning the benefit of our peace with God in the case of afflictions.
But for a more full answer to this suggestion, note these foure points Concerning the benefit of our peace with God in the case of afflictions.
p-acp p-acp dt av-dc j n1 p-acp d n1, vvb d crd n2 vvg dt n1 pp-f po12 n1 p-acp np1 p-acp dt n1 pp-f n2.
(38) treatise (DIV2)
722
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1 ▪ That it keepeth many iudgements from vs which fall vpon the wicked: yea, which otherwise would fall on vs.
1 ▪ That it Keepeth many Judgments from us which fallen upon the wicked: yea, which otherwise would fallen on us
vvn ▪ cst pn31 vvz d n2 p-acp pno12 r-crq n1 p-acp dt j: uh, r-crq av vmd vvi p-acp pno12
(38) treatise (DIV2)
723
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2 ▪ That it alters the nature of all troubles which befall vs. 3. That by it wee are assisted and supported in all.
2 ▪ That it alters the nature of all Troubles which befall us 3. That by it we Are assisted and supported in all.
crd ▪ cst pn31 vvz dt n1 pp-f d n2 r-crq vvb pno12 crd cst p-acp pn31 pns12 vbr vvn cc vvn p-acp d.
(38) treatise (DIV2)
724
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4. That by reason thereof we shall be deliuered and freed from all.
4. That by reason thereof we shall be Delivered and freed from all.
crd cst p-acp n1 av pns12 vmb vbi vvn cc vvn p-acp d.
(38) treatise (DIV2)
726
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These 4 cōfortable points I wil distinctly proue, because by them al the euil suggestiōs of Satan may be answered.
These 4 comfortable points I will distinctly prove, Because by them all the evil suggestions of Satan may be answered.
d crd j n2 pns11 vmb av-j vvi, c-acp p-acp pno32 d dt j-jn n2 pp-f np1 vmb vbi vvn.
(38) treatise (DIV2)
727
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2680
1 For the first, obserue the threatnings in Gods word, and ye shall find them made against such as hate God, and are hated of him.
1 For the First, observe the threatenings in God's word, and you shall find them made against such as hate God, and Are hated of him.
vvn p-acp dt ord, vvb dt n2-vvg p-acp ng1 n1, cc pn22 vmb vvi pno32 vvn p-acp d c-acp n1 np1, cc vbr vvn pp-f pno31.
(38) treatise (DIV2)
728
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Reade the 26. chap. of Leuit. and the 28 of Deut. There Gods curses are denounced against the wicked,
Reade the 26. chap. of Levites and the 28 of Deuteronomy There God's curses Are denounced against the wicked,
np1 dt crd n1 pp-f np1 cc dt crd pp-f np1 a-acp n2 n2 vbr vvn p-acp dt j,
(38) treatise (DIV2)
728
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2682
but his blessings promised to the righteous:
but his blessings promised to the righteous:
cc-acp po31 n2 vvn p-acp dt j:
(38) treatise (DIV2)
728
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reade the 91 Psal. where Dauid expresly confirmeth this point, and sheweth how they which trust vnder the shadow of the Almighty,
read the 91 Psalm where David expressly confirmeth this point, and shows how they which trust under the shadow of the Almighty,
vvb dt crd np1 c-crq np1 av-j vvz d n1, cc vvz c-crq pns32 r-crq vvb p-acp dt n1 pp-f dt j-jn,
(38) treatise (DIV2)
728
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and so haue peace with him, are deliuered from many troubles.
and so have peace with him, Are Delivered from many Troubles.
cc av vhb n1 p-acp pno31, vbr vvn p-acp d n2.
(38) treatise (DIV2)
728
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Note the Histories of the Iewes vnderidolatrous and wicked Kings, and vnder religious and good Kings;
Note the Histories of the Iewes vnderidolatrous and wicked Kings, and under religious and good Kings;
n1 dt n2 pp-f dt np2 j cc j n2, cc p-acp j cc j n2;
(38) treatise (DIV2)
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God being forsaken by them, brought many calamities vpon them: but being loued of these, deliuered them from many which their enemies intended against them:
God being forsaken by them, brought many calamities upon them: but being loved of these, Delivered them from many which their enemies intended against them:
np1 vbg vvn p-acp pno32, vvd d n2 p-acp pno32: cc-acp vbg vvn pp-f d, vvd pno32 p-acp d r-crq po32 n2 vvn p-acp pno32:
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Yea, when generall iudgements were brought vppon the Land, God sent forth one to marke those whom hee loued, that they might bee spared in the iudgement. The reason is cleare:
Yea, when general Judgments were brought upon the Land, God sent forth one to mark those whom he loved, that they might be spared in the judgement. The reason is clear:
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(38) treatise (DIV2)
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for it is sinne which causeth the most grieuous iudgements:
for it is sin which Causes the most grievous Judgments:
c-acp pn31 vbz n1 r-crq vvz dt av-ds j n2:
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Now the Gospell of peace being a meanes to mooue God to for giue vs the sinnes which wee haue committed,
Now the Gospel of peace being a means to move God to for give us the Sins which we have committed,
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(38) treatise (DIV2)
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and to moue vs to forsake our sinnes, and to seeke to please him, it must needs be a meanes to keepe vs from many iudgements, which otherwise would fall vpon vs. Besides, it keepeth vs from a reprobate sence, (whereunto the heathen were giuen,
and to move us to forsake our Sins, and to seek to please him, it must needs be a means to keep us from many Judgments, which otherwise would fallen upon us Beside, it Keepeth us from a Reprobate sense, (whereunto the heathen were given,
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(38) treatise (DIV2)
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and the Iewes after they had lost their peace with God:) from despaire, whereunto Iudas fell;
and the Iewes After they had lost their peace with God:) from despair, whereunto Iudas fell;
cc dt npg1 p-acp pns32 vhd vvn po32 n1 p-acp np1:) p-acp n1, c-crq np1 vvd;
(38) treatise (DIV2)
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and from hell fire, which shall torment wicked men.
and from hell fire, which shall torment wicked men.
cc p-acp n1 n1, r-crq vmb vvi j n2.
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These of all are the most wofull iudgements, and from these doth the Gospell of peace wholy free men.
These of all Are the most woeful Judgments, and from these does the Gospel of peace wholly free men.
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Here note what an egregious point of folly it is to feare to please God, for feare of troubles;
Here note what an egregious point of folly it is to Fear to please God, for Fear of Troubles;
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as if a man should feare to put on shooes, left his shooes should cause stones to lie in his way:
as if a man should Fear to put on shoes, left his shoes should cause stones to lie in his Way:
c-acp cs dt n1 vmd vvi pc-acp vvi p-acp n2, vvd po31 n2 vmd vvi n2 pc-acp vvi p-acp po31 n1:
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yet many feare to be at peace with God, because it maketh men to hate, reuile, reproach, scorne, wrong, and persecute them:
yet many Fear to be At peace with God, Because it makes men to hate, revile, reproach, scorn, wrong, and persecute them:
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not considering that Gods wrath is infinitely greater then mans.
not considering that God's wrath is infinitely greater then men.
xx vvg d ng1 n1 vbz av-j jc cs n2.
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Are they not like the fish that leapeth out of the warme water, into the flaming fire? Or rather like selfe-murtherers, who to free themselues from some momentany anguish in this world, cast themselues into hell torments, which is endlesse,
are they not like the Fish that leapeth out of the warm water, into the flaming fire? Or rather like self-murderers, who to free themselves from Some momentany anguish in this world, cast themselves into hell torments, which is endless,
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and easelesse? §. 28. Of the nature of the Saints affliction. 2 FOr the second;
and easeless? §. 28. Of the nature of the Saints affliction. 2 FOr the second;
cc j? §. crd pp-f dt n1 pp-f dt ng1 n1. crd p-acp dt ord;
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the afflictions which befall the righteous, are called chastisements, and corrections, euen such as tender Parents lay vpon their deare children; the afflictions which befall the righteous, Are called chastisements, and corrections, even such as tender Parents lay upon their deer children;
dt n2 r-crq vvb dt j, vbr vvn n2, cc n2, av d c-acp j n2 vvi p-acp po32 j-jn n2;
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to shew that the nature of them is altered, the sting is pulled out, the curse is remoued;
to show that the nature of them is altered, the sting is pulled out, the curse is removed;
pc-acp vvi cst dt n1 pp-f pno32 vbz vvn, dt n1 vbz vvn av, dt n1 vbz vvn;
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so that although the originall ground of all afflictions was sinne, and they first i•vengeance executed for sinne,
so that although the original ground of all afflictions was sin, and they First i•vengeance executed for sin,
av cst cs dt j-jn n1 pp-f d n2 vbds n1, cc pns32 ord n1 vvn p-acp n1,
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yet now inflicted on th• Saints, they are not vindict•ue for reuenge, but rathe• medicinable for Physicke:
yet now inflicted on th• Saints, they Are not vindict•ue for revenge, but rathe• medicinable for Physic:
av av vvn p-acp n1 n2, pns32 vbr xx j p-acp n1, cc-acp n1 j p-acp n1:
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for Christ hath paid the ful• price and ransome for all our sinnes, he hath endured the full punishment for them,
for christ hath paid the ful• price and ransom for all our Sins, he hath endured the full punishment for them,
c-acp np1 vhz vvn dt n1 n1 cc n1 p-acp d po12 n2, pns31 vhz vvn dt j n1 p-acp pno32,
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and left nothing to be by way of expiation endured of vs. Obiect. The Saints are punished for sinne, as Dauid.
and left nothing to be by Way of expiation endured of us Object. The Saints Are punished for sin, as David.
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Answer. True it is that God taketh occasion from sinne, to punish his children, but not in vengeance for the sinne committed which is past,Answer. True it is that God Takes occasion from sin, to Punish his children, but not in vengeance for the sin committed which is past,
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but for a warning to make them the more carefull and watchfull ouer themselues for the time to come.
but for a warning to make them the more careful and watchful over themselves for the time to come.
cc-acp p-acp dt n1 pc-acp vvi pno32 dt av-dc j cc j p-acp px32 p-acp dt n1 pc-acp vvi.
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And herein lieth a maine difference betwixt the punishment of a Iudge and a Father: a Iudge respecteth the fact past;
And herein lies a main difference betwixt the punishment of a Judge and a Father: a Judge respecteth the fact past;
cc av vvz dt j n1 p-acp dt n1 pp-f dt n1 cc dt n1: dt n1 vvz dt n1 j;
(38) treatise (DIV2)
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if it be against the Law, though the delinquent partie be neuer so penitent, and though there bee neuer so great hope of his amendment,
if it be against the Law, though the delinquent party be never so penitent, and though there be never so great hope of his amendment,
cs pn31 vbb p-acp dt n1, cs dt j-jn n1 vbb av-x av j-jn, cc cs pc-acp vbb av-x av j n1 pp-f po31 n1,
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yet hee denounceth the sentence of Law against the Malefactor:
yet he Denounceth the sentence of Law against the Malefactor:
av pns31 vvz dt n1 pp-f n1 p-acp dt n1:
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but if a father be verily perswaded that his child will neuer commit the like trespasse againe, which he hath committed, assuredly hee would remit the punishment:
but if a father be verily persuaded that his child will never commit the like trespass again, which he hath committed, assuredly he would remit the punishment:
cc-acp cs dt n1 vbi av-j vvn cst po31 n1 vmb av-x vvi dt j n1 av, r-crq pns31 vhz vvn, av-vvn pns31 vmd vvi dt n1:
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but when hee correcteth, it is to preuent the like in the time to come.
but when he Correcteth, it is to prevent the like in the time to come.
cc-acp c-crq pns31 vvz, pn31 vbz pc-acp vvi dt j p-acp dt n1 pc-acp vvi.
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God carrieth himselfe as a Iudge to the wicked, but as a Father to the Saints:
God Carrieth himself as a Judge to the wicked, but as a Father to the Saints:
np1 vvz px31 p-acp dt n1 p-acp dt j, cc-acp c-acp dt n1 p-acp dt n2:
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his corrections are for their instruction, not for their destruction.
his corrections Are for their instruction, not for their destruction.
po31 n2 vbr p-acp po32 n1, xx p-acp po32 n1.
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As God aimeth at his childrens good and profit in correcting them, so also hee giueth them a sweete taste of the good they receiue thereby, which maketh them acknowledge as much, and he thankefull for it;
As God aimeth At his Children's good and profit in correcting them, so also he gives them a sweet taste of the good they receive thereby, which makes them acknowledge as much, and he thankful for it;
p-acp np1 vvz p-acp po31 ng2 j cc vvi p-acp vvg pno32, av av pns31 vvz pno32 dt j n1 pp-f dt j pns32 vvb av, r-crq vvz pno32 vvb p-acp d, cc pns31 j p-acp pn31;
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and so carry themselues towards God, as a good patient towards his Physitian, who hath prescribed bitter pils vnto him:
and so carry themselves towards God, as a good patient towards his physician, who hath prescribed bitter pills unto him:
cc av vvb px32 p-acp np1, c-acp dt j j p-acp po31 n1, r-crq vhz vvn j vvz p-acp pno31:
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for the time he digests them willingly, and after he hath felt a kindly worke of them, he thanketh them.
for the time he digests them willingly, and After he hath felt a kindly work of them, he thanketh them.
c-acp dt n1 pns31 vvz pno32 av-j, cc c-acp pns31 vhz vvn dt av-j n1 pp-f pno32, pns31 vvz pno32.
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§. 29. Of Gods assisting his children in affliction.
§. 29. Of God's assisting his children in affliction.
§. crd pp-f npg1 vvg po31 n2 p-acp n1.
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3 FOr the third, many faithfull promises hath God made to stand by his children, to be with them,
3 FOr the third, many faithful promises hath God made to stand by his children, to be with them,
crd p-acp dt ord, d j n2 vhz np1 vvn pc-acp vvi p-acp po31 n2, pc-acp vbi p-acp pno32,
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and assist them in their seuerall afflictions, and neuer to forsake them.
and assist them in their several afflictions, and never to forsake them.
cc vvi pno32 p-acp po32 j n2, cc av-x pc-acp vvi pno32.
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Hence is it that the Saints, to the great admiration of others, haue patiently endured such crosses,
Hence is it that the Saints, to the great admiration of Others, have patiently endured such Crosses,
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as many haue thought they would haue beene vtterly pressed downe with the heauy burden of them,
as many have Thought they would have been utterly pressed down with the heavy burden of them,
c-acp d vhb vvn pns32 vmd vhi vbn av-j vvn a-acp p-acp dt j n1 pp-f pno32,
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euen as the Barbarians looked when Paul should haue fallen downe dead. §. 30. Of Gods deliuering his Children out of all afflictions.
even as the Barbarians looked when Paul should have fallen down dead. §. 30. Of God's delivering his Children out of all afflictions.
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4 For the last, many faithfull promises hath God likewise made to deliuer his Children out of all their troubles.
4 For the last, many faithful promises hath God likewise made to deliver his Children out of all their Troubles.
crd p-acp dt ord, d j n2 vhz np1 av vvd pc-acp vvi po31 n2 av pp-f d po32 n2.
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Saint Iames setteth before vs the issue of Iobs triall, as an euidence of this point, (saying, Yee haue seene the end of the Lord;
Saint James sets before us the issue of Jobs trial, as an evidence of this point, (saying, Ye have seen the end of the Lord;
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and withall hee rendreth a good reason thereof, The Lord is very pittifull and mercifull, ( Iam. 5. 11.)
and withal he rendereth a good reason thereof, The Lord is very pitiful and merciful, (Iam. 5. 11.)
cc av pns31 vvz dt j n1 av, dt n1 vbz av j cc j, (np1 crd crd)
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Obiect. Some lie all their life time vnder the crosse. Answ. Yet at the end of life, by death shall they be deliuered;Object. some lie all their life time under the cross. Answer Yet At the end of life, by death shall they be Delivered;
n1. d vvb d po32 n1 n1 p-acp dt n1. np1 av p-acp dt n1 pp-f n1, p-acp n1 vmb pns32 vbi vvn;
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in which respect the diuine Oracle pronounceth them Blessed that die in the Lord, for they rest from the• labours.
in which respect the divine Oracle pronounceth them Blessed that die in the Lord, for they rest from the• labours.
p-acp r-crq n1 dt j-jn n1 vvz pno32 vvn cst vvb p-acp dt n1, p-acp pns32 vvb p-acp n1 n2.
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Obiect. So are the wicked deliuered by death. Answ. Nothing so:Object. So Are the wicked Delivered by death. Answer Nothing so:
n1. av vbr dt j vvn p-acp n1. np1 np1 av:
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they fall from one misery to another, from a lighter to a greater, from an earthly, to an hellish woe:
they fallen from one misery to Another, from a lighter to a greater, from an earthly, to an hellish woe:
pns32 vvb p-acp crd n1 p-acp j-jn, p-acp dt jc p-acp dt jc, p-acp dt j, p-acp dt j n1:
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so that herein lieth a maine difference, betwix• the death of the wicked, and of the Saints.
so that herein lies a main difference, betwix• the death of the wicked, and of the Saints.
av cst av vvz dt j n1, n1 dt n1 pp-f dt j, cc pp-f dt n2.
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Death thrusteth the wicked from temporall troubles into eternall to•ments: but it deliuereth the Saints from all trouble, and bringeth them to euerlasting glory:
Death thrusts the wicked from temporal Troubles into Eternal to•ments: but it Delivereth the Saints from all trouble, and brings them to everlasting glory:
n1 vvz dt j p-acp j n2 p-acp j n2: p-acp pn31 vvz dt n2 p-acp d n1, cc vvz pno32 p-acp j n1:
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their misery shall soone haue an end, their felicity shall neuer haue end. their misery shall soon have an end, their felicity shall never have end.
po32 n1 vmb av vhi dt n1, po32 n1 vmb av-x vhi n1.
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Thus then wee see patience grounded vpon the Gospell of peace, to bee much profitable euery manner of way. THE SIXTH PART. The shield of Faith.
Thus then we see patience grounded upon the Gospel of peace, to be much profitable every manner of Way. THE SIXTH PART. The shield of Faith.
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Ephes. 6. 16. Aboue all, taking the shield of Faith, wherewith yee shall bee able to quench all the fiery darts of the wicked.
Ephesians 6. 16. Above all, taking the shield of Faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
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§. 1. Of the Apostles manner of pressing the point of Faith.
§. 1. Of the Apostles manner of pressing the point of Faith.
§. crd pp-f dt n2 n1 pp-f vvg dt n1 pp-f n1.
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THe fourth peece of Spirituall Armour is more largely set forth, and more forcibly vrged then any of the rest.
THe fourth piece of Spiritual Armour is more largely Set forth, and more forcibly urged then any of the rest.
dt ord n1 pp-f j n1 vbz av-dc av-j vvn av, cc av-dc av-j vvn av d pp-f dt n1.
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For the Apostle contenteth not himselfe with a bare exhortation, to stir vs vp to vse it,
For the Apostle contents not himself with a bore exhortation, to stir us up to use it,
p-acp dt n1 vvz xx px31 p-acp dt j n1, pc-acp vvi pno12 a-acp pc-acp vvi pn31,
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but with weighty reasons presseth his exhortation, and that on both sides, before and behind:
but with weighty Reasons Presseth his exhortation, and that on both sides, before and behind:
cc-acp p-acp j n2 vvz po31 n1, cc cst p-acp d n2, a-acp cc a-acp:
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Before, comparatiuely, preferring it to all other graces (aboue all.) Behind, simply, declaring the vertue and efficacy of it, (whereby yee shall bee able to quench, &c.) By the first he maketh way to his exhortation;
Before, comparatively, preferring it to all other graces (above all.) Behind, simply, declaring the virtue and efficacy of it, (whereby ye shall be able to quench, etc.) By the First he makes Way to his exhortation;
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by the last he knocketh it downe fast, euen to the head, as we speake. §. 2. Of vrging matters of moment:
by the last he knocketh it down fast, even to the head, as we speak. §. 2. Of urging matters of moment:
p-acp dt ord pns31 vvz pn31 a-acp av-j, av-j p-acp dt n1, c-acp pns12 vvb. §. crd pp-f vvg n2 pp-f n1:
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HEre by the way wee may learne a good instruction both for Ministers and people.
Here by the Way we may Learn a good instruction both for Ministers and people.
av p-acp dt n1 pns12 vmb vvi dt j n1 av-d p-acp n2 cc n1.
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For Ministers, that they obserue what points bee of greatest weight and by some speciall item and memento, to raise vp their peoples attention thereunto,
For Ministers, that they observe what points be of greatest weight and by Some special item and memento, to raise up their peoples attention thereunto,
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yea, and with some speciall euidence of reason and argument to inforce the same.
yea, and with Some special evidence of reason and argument to enforce the same.
uh, cc p-acp d j n1 pp-f n1 cc n1 pc-acp vvi dt d.
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Thus because the obseruation of the fourth Commandement, is an especiall meanes to bring men to keepe all the other Commandements, the Lord prefixed a memento (Remember the Sabbath day) and withall vseth many strong reasons, the more to stirre vs vp to keepe it.
Thus Because the observation of the fourth Commandment, is an especial means to bring men to keep all the other commandments, the Lord prefixed a memento (remember the Sabbath day) and withal uses many strong Reasons, the more to stir us up to keep it.
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Thus is an expectation wrought in the hearers, of some point of moment;
Thus is an expectation wrought in the hearers, of Some point of moment;
av vbz dt n1 vvn p-acp dt n2, pp-f d n1 pp-f n1;
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which will be an especiall meanes to moue them the better to obserue it, and to ponder it.
which will be an especial means to move them the better to observe it, and to ponder it.
r-crq vmb vbi dt j n2 pc-acp vvi pno32 dt jc pc-acp vvi pn31, cc pc-acp vvi pn31.
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§. 3. Of giuing heed to weighty matters.
§. 3. Of giving heed to weighty matters.
§. crd pp-f vvg n1 p-acp j n2.
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For people, that when they obserue any one point aboue other to be vrged & pressed, they giue the more diligent heed thereto:
For people, that when they observe any one point above other to be urged & pressed, they give the more diligent heed thereto:
p-acp n1, cst c-crq pns32 vvb d crd n1 p-acp n-jn pc-acp vbi vvn cc vvn, pns32 vvb dt av-dc j n1 av:
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for if euery duty laide downe in Gods word be stedfast, that is, firme, sure, and inuiolable; for if every duty laid down in God's word be steadfast, that is, firm, sure, and inviolable;
c-acp cs d n1 vvn a-acp p-acp ng1 n1 vbb j, cst vbz, j, j, cc j;
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so as the transgressors thereof shall reape a iust recompence of reward, how shal they escape who neglect those maine and principall duties, which aboue others are most earnestly vrged? Let that therefore which is most pressed by the Spirit and Ministers of God, be best regarded by the people of God.
so as the transgressors thereof shall reap a just recompense of reward, how shall they escape who neglect those main and principal duties, which above Others Are most earnestly urged? Let that Therefore which is most pressed by the Spirit and Ministers of God, be best regarded by the people of God.
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Obiect. This especiall heed of one point will make men carelesse of other. Answ. Nothing lesse:Object. This especial heed of one point will make men careless of other. Answer Nothing less:
n1. d j n1 pp-f crd n1 vmb vvi n2 j pp-f n-jn. np1 np1 av-dc:
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for the end thereof is not to make vs slothfull in any point, but to quicken vs vp,
for the end thereof is not to make us slothful in any point, but to quicken us up,
c-acp dt n1 av vbz xx pc-acp vvi pno12 j p-acp d n1, cc-acp pc-acp vvi pno12 a-acp,
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and make vs extraordinarily carefull in that which is so vrged.
and make us extraordinarily careful in that which is so urged.
cc vvb pno12 av-j j p-acp d r-crq vbz av vvn.
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Suppose a master send his seruant of a message, and giue him many things in charge to do, but giueth him an especiall item for one,
Suppose a master send his servant of a message, and give him many things in charge to do, but gives him an especial item for one,
vvb dt n1 vvi po31 n1 pp-f dt n1, cc vvi pno31 d n2 p-acp n1 pc-acp vdi, p-acp vvz pno31 dt j n1 p-acp crd,
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and vseth many reasons to make him carefull of it, doth he giue his seruant any occasion to neglect the other? or wil a good seruant take any occasion from thence, to neglect them? Such collections are made onely by mans sloathfull flesh;
and uses many Reasons to make him careful of it, does he give his servant any occasion to neglect the other? or will a good servant take any occasion from thence, to neglect them? Such collections Are made only by men slothful Flesh;
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they which gather them, abuse the wisdom & care of God to help our weaknes;
they which gather them, abuse the Wisdom & care of God to help our weakness;
pns32 r-crq vvb pno32, vvb dt n1 cc n1 pp-f np1 pc-acp vvi po12 n1;
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they who are guided by Gods Spirit, will be otherwise minded, knowing that an extraordinary vrging of one point, is to make vs extraordinarily carefull of that,
they who Are guided by God's Spirit, will be otherwise minded, knowing that an extraordinary urging of one point, is to make us extraordinarily careful of that,
pns32 r-crq vbr vvn p-acp npg1 n1, vmb vbi av vvn, vvg cst dt j vvg pp-f crd n1, vbz pc-acp vvi pno12 av-j j pp-f d,
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but carelesse and negligent of none. §. 4. The Resolution of the Text. TWo points are to be noted in this verse.
but careless and negligent of none. §. 4. The Resolution of the Text. TWo points Are to be noted in this verse.
cc-acp j cc j pp-f pix. §. crd dt n1 pp-f dt np1 crd n2 vbr pc-acp vbi vvn p-acp d n1.
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First, the transition, whereby the Apostle passeth from other points to this. Secondly, his exhortation vnto the grace heere mentioned.
First, the transition, whereby the Apostle passes from other points to this. Secondly, his exhortation unto the grace Here mentioned.
ord, dt n1, c-crq dt n1 vvz p-acp j-jn n2 p-acp d. ord, po31 n1 p-acp dt n1 av vvn.
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In his exhortation note 1 The matter thereof. 2 The motiue thereto: That layeth downe a duty to be performed (Take the shield of Faith.)
In his exhortation note 1 The matter thereof. 2 The motive thereto: That Layeth down a duty to be performed (Take the shield of Faith.)
p-acp po31 n1 vvi crd dt n1 av. crd dt n1 av: cst vvz a-acp dt n1 pc-acp vbi vvn (vvb dt n1 pp-f n1.)
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This declareth the benefit of performing that duty in the last words, that ye may be able to quench, &c. In the duty obserue, the action required, (take,) and the obiect thereof:This Declareth the benefit of performing that duty in the last words, that you may be able to quench, etc. In the duty observe, the actium required, (take,) and the Object thereof:
d vvz dt n1 pp-f vvg d n1 p-acp dt ord n2, cst pn22 vmb vbi j pc-acp vvi, av p-acp dt n1 vvb, dt n1 vvd, (vvb,) cc dt n1 av:
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which is both plainly expressed (Faith) and also illustrated by a metaphor (shield.)
which is both plainly expressed (Faith) and also illustrated by a metaphor (shield.)
r-crq vbz d av-j vvn (n1) cc av vvn p-acp dt n1 (n1.)
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The motiue declareth the power, vertue and efficacy of Faith; which is, to quench all the fiery darts of the wicked.
The motive Declareth the power, virtue and efficacy of Faith; which is, to quench all the fiery darts of the wicked.
dt n1 vvz dt n1, n1 cc n1 pp-f n1; r-crq vbz, pc-acp vvi d dt j n2 pp-f dt j.
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Touching this grace thus set downe, I will deliuer these points.
Touching this grace thus Set down, I will deliver these points.
vvg d n1 av vvn a-acp, pns11 vmb vvi d n2.
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First in generall by way of preface and preparation, I will first shew how excellent a grace it is:
First in general by Way of preface and preparation, I will First show how excellent a grace it is:
ord p-acp n1 p-acp n1 pp-f n1 cc n1, pns11 vmb ord vvi c-crq j dt n1 pn31 vbz:
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and then more particularly and distinctly declare, 2 What Faith is. 3 How fitly it is resembled to a shield. 4 How it is wrought.
and then more particularly and distinctly declare, 2 What Faith is. 3 How fitly it is resembled to a shield. 4 How it is wrought.
cc av av-dc av-j cc av-j vvi, crd r-crq n1 vbz. crd uh-crq av-j pn31 vbz vvn p-acp dt n1. crd c-crq pn31 vbz vvn.
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5 How it must be proued. 6 How it may be preserued. 7 How it is to be vsed.
5 How it must be proved. 6 How it may be preserved. 7 How it is to be used.
crd c-crq pn31 vmb vbi vvn. crd c-crq pn31 vmb vbi vvn. crd c-crq pn31 vbz pc-acp vbi vvn.
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8 What it is the benefit, and power of it.
8 What it is the benefit, and power of it.
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9 What are the wiles of the diuell to keepe vs from it, and how they may be auoided.
9 What Are the wiles of the Devil to keep us from it, and how they may be avoided.
crd r-crq vbr dt n2 pp-f dt n1 pc-acp vvi pno12 p-acp pn31, cc c-crq pns32 vmb vbi vvn.
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§. 5. Of the preheminency of Faith aboue other graces.
§. 5. Of the Preeminence of Faith above other graces.
§. crd pp-f dt n1 pp-f n1 p-acp j-jn n2.
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I. THe excellency, yea and necessity also of Faith is implyed in this translation ( aboue all. ) The originall phrase is diuersly translated,
I THe excellency, yea and necessity also of Faith is employed in this Translation (above all.) The original phrase is diversely translated,
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as thus in all, as if he had saide, in all things whatsoeuer yee doe, vse the shield of Faith:
as thus in all, as if he had said, in all things whatsoever ye do, use the shield of Faith:
c-acp av p-acp d, c-acp cs pns31 vhd vvn, p-acp d n2 r-crq pn22 vdb, vvb dt n1 pp-f n1:
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and thus, to all, as if he had said, to all other graces, adde this:
and thus, to all, as if he had said, to all other graces, add this:
cc av, p-acp d, c-acp cs pns31 vhd vvn, p-acp d j-jn n2, vvb d:
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and thus moreouer, or especially, or (as we translate it) aboue all. All these in effect imply one and the same thing, onely this latter is somewhat more emphaticall,
and thus moreover, or especially, or (as we translate it) above all. All these in Effect imply one and the same thing, only this latter is somewhat more emphatical,
cc av av, cc av-j, cc (c-acp pns12 vvb pn31) p-acp d. d d p-acp n1 vvi crd cc dt d n1, av-j d d vbz av av-dc j,
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and as proper as any of the rest.
and as proper as any of the rest.
cc p-acp j c-acp d pp-f dt n1.
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This is somewhat like to that Hebrew phrase, which Solomon vseth, Keep thine heart aboue all keepings, implying thereby, that the heart of all other parts is most narrowly to be watched ouer, most carefully and diligently to be looked vnto,
This is somewhat like to that Hebrew phrase, which Solomon uses, Keep thine heart above all keepings, implying thereby, that the heart of all other parts is most narrowly to be watched over, most carefully and diligently to be looked unto,
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so is Faith aboue all to be regarded. Quest. Is Faith simply more excellent and necessary, then other sauing graces?
so is Faith above all to be regarded. Quest. Is Faith simply more excellent and necessary, then other Saving graces?
av vbz n1 p-acp d pc-acp vbi vvn. n1. vbz n1 av-j av-dc j cc j, av j-jn vvg n2?
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Answer. All sauing graces are in their kind very excellent and necessary, as hath before bene shewed of verity, righteousnesse and patience: neither can a Christian wel spare,Answer. All Saving graces Are in their kind very excellent and necessary, as hath before be showed of verity, righteousness and patience: neither can a Christian well spare,
vvb. d vvg n2 vbr p-acp po32 n1 av j cc j, c-acp vhz a-acp vbn vvn pp-f n1, n1 cc n1: av-d vmb dt njp av vvi,
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and be without any of them:
and be without any of them:
cc vbb p-acp d pp-f pno32:
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for they are as seuerall linkes of one chaine, whereby a Christian is held out of hell;
for they Are as several links of one chain, whereby a Christian is held out of hell;
c-acp pns32 vbr a-acp j n2 pp-f crd n1, c-crq dt njp vbz vvn av pp-f n1;
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if but one linke breake, the chaine is broken, and downe falleth he that was held thereby:
if but one link break, the chain is broken, and down falls he that was held thereby:
cs p-acp crd n1 vvi, dt n1 vbz vvn, cc a-acp vvz pns31 cst vbds vvn av:
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yet some linkes in a chaine may be put to greatest stresse, and so be of greatest vse.
yet Some links in a chain may be put to greatest stress, and so be of greatest use.
av d n2 p-acp dt n1 vmb vbi vvn p-acp js n1, cc av vbi pp-f js n1.
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Faith serues to beare the greatest brunts, and in that respect may be counted most excellent, and most necessary;
Faith serves to bear the greatest brunts, and in that respect may be counted most excellent, and most necessary;
n1 vvz pc-acp vvi dt js n2, cc p-acp d n1 vmb vbi vvn av-ds j, cc av-ds j;
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euen as the shield of all other parts of armour is the most needfull, as we shall after heare.
even as the shield of all other parts of armour is the most needful, as we shall After hear.
av c-acp dt n1 pp-f d j-jn n2 pp-f n1 vbz dt av-ds j, c-acp pns12 vmb p-acp vvi.
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§. 6. Of pressing the doctrine of Faith.
§. 6. Of pressing the Doctrine of Faith.
§. crd pp-f vvg dt n1 pp-f n1.
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THe Apostle vseth this phrase ( aboue all ) in the beginning of his exhortation, to set an edge vpon it,
THe Apostle uses this phrase (above all) in the beginning of his exhortation, to Set an edge upon it,
dt n1 vvz d n1 (p-acp d) p-acp dt n-vvg pp-f po31 n1, pc-acp vvi dt n1 p-acp pn31,
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and to make it the sharper, that so it may pierce the deeper into vs:
and to make it the sharper, that so it may pierce the Deeper into us:
cc pc-acp vvi pn31 dt jc, cst av pn31 vmb vvi dt jc-jn p-acp pno12:
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as if a captaine should giue diuers directions to his souldiers, to instruct them to arme,
as if a captain should give diverse directions to his Soldiers, to instruct them to arm,
c-acp cs dt n1 vmd vvi j n2 p-acp po31 n2, pc-acp vvi pno32 pc-acp vvi,
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and fence themselues, and among those seuerall directions, set some speciall item on one of them,
and fence themselves, and among those several directions, Set Some special item on one of them,
cc vvi px32, cc p-acp d j n2, vvb d j n1 p-acp crd pp-f pno32,
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and say, Aboue all remember this, would not this item make him the more to regard it? As where the Apostle saith, Doe good to all, especially to them who are of the houshold of Faith:
and say, Above all Remember this, would not this item make him the more to regard it? As where the Apostle Says, Do good to all, especially to them who Are of the household of Faith:
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doth it not make a Christian so much the more to be moued with compassion,
does it not make a Christian so much the more to be moved with compassion,
vdz pn31 xx vvi dt njp av av-d dt dc pc-acp vbi vvn p-acp n1,
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when hee seeth any of the faithfull stand in need of his helpe? Hence then I obserue that,
when he sees any of the faithful stand in need of his help? Hence then I observe that,
c-crq pns31 vvz d pp-f dt j n1 p-acp n1 pp-f po31 n1? av cs pns11 vvb cst,
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Among, and aboue other po•nts and principles of Christian Religion, and mysteries of godlinesse the doctrine of Faith is especially to be opened and vrged by Gods Ministers, Among, and above other po•nts and principles of Christian Religion, and Mysteres of godliness the Doctrine of Faith is especially to be opened and urged by God's Ministers,
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and to bee learned and obserued by Gods people. and to be learned and observed by God's people.
cc pc-acp vbi j cc vvn p-acp npg1 n1.
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What point thorowout the whole Scripture is more vrged? all the rites and types of the Law, set forth the doctrine of faith, Moses, and the Prophets preached it,
What point throughout the Whole Scripture is more urged? all the Rites and types of the Law, Set forth the Doctrine of faith, Moses, and the prophets preached it,
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so did the fore-runner of Christ, Christ himselfe, and his Apostles.
so did the forerunner of christ, christ himself, and his Apostles.
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For some especiall instances of this point, reade and obserue Christs conference with Nicodemus, and Pauls Epistles to Rom. and Gal.
For Some especial instances of this point, read and observe Christ conference with Nicodemus, and Paul's Epistles to Rom. and Gal.
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No other doctrine more setteth forth the glory of God, and more maketh to the good of his Church & children.
No other Doctrine more sets forth the glory of God, and more makes to the good of his Church & children.
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§. 7. Of the honour which Faith doth vnto God.
§. 7. Of the honour which Faith does unto God.
§. crd pp-f dt n1 r-crq n1 vdz p-acp np1.
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GOd is then honoured, when he is acknowledged to be as he is, namely, most holy, wise, true, powerfull, mercifull, iust, &c. But the beleeuer,
GOd is then honoured, when he is acknowledged to be as he is, namely, most holy, wise, true, powerful, merciful, just, etc. But the believer,
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and the beleeuer onely so acknowledgeth him.
and the believer only so acknowledgeth him.
cc dt n1 av-j av vvz pno31.
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1 For God holinesse, how approacheth the beleeuer before God? surely in an vtter ab•egation of himselfe,
1 For God holiness, how Approaches the believer before God? surely in an utter ab•egation of himself,
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and in the mediation of Christ Iesus:
and in the mediation of christ Iesus:
cc p-acp dt n1 pp-f np1 np1:
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for well he knoweth, that himselfe is all ouer defiled with sinne, and that Iesus Christ the Iust, is an aduocate with the Father, who by his blood purgeth vs from our sinnes,
for well he Knoweth, that himself is all over defiled with sin, and that Iesus christ the Just, is an advocate with the Father, who by his blood Purgeth us from our Sins,
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and with his righteousnesse couereth vs. This manner of appearing before God, sheweth, that the beleeuer acknowledgeth God to be so perfectly holy, as he cannot endure the sight of any vncleane thing.
and with his righteousness Covereth us This manner of appearing before God, shows, that the believer acknowledgeth God to be so perfectly holy, as he cannot endure the sighed of any unclean thing.
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2 For Gods wisedome: who are they that subiect themselues to God in all estates of prosperity and aduersity? Beleeuers onely.
2 For God's Wisdom: who Are they that Subject themselves to God in all estates of Prosperity and adversity? Believers only.
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Why then? their faith perswadeth them that God is wisest, and best knoweth what estate is fittest for them,
Why then? their faith Persuadeth them that God is Wisest, and best Knoweth what estate is Fittest for them,
uh-crq av? po32 n1 vvz pno32 cst np1 vbz js, cc av-js vvz q-crq n1 vbz js p-acp pno32,
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and so euen against their owne sence and naturall reason, faith maketh them wholly resigne themselues to Gods wise prouidence,
and so even against their own sense and natural reason, faith makes them wholly resign themselves to God's wise providence,
cc av av-j p-acp po32 d n1 cc j n1, n1 vvz pno32 av-jn vvi px32 p-acp n2 j n1,
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2810
and in that respect to be thankefull in all things. 3 For Gods truth: he that beleeueth, hath sealed that God is true:
and in that respect to be thankful in all things. 3 For God's truth: he that Believeth, hath sealed that God is true:
cc p-acp d n1 pc-acp vbi j p-acp d n2. crd c-acp npg1 n1: pns31 cst vvz, vhz vvn cst np1 vbz j:
(38) treatise (DIV2)
771
Image 12
2811
for what maketh men beleeue, but that they iudge him who hath promised that which they beleeue, to be faithfull and true? Faith then is an acknowledgement,
for what makes men believe, but that they judge him who hath promised that which they believe, to be faithful and true? Faith then is an acknowledgement,
p-acp q-crq vv2 n2 vvi, cc-acp cst pns32 vvb pno31 r-crq vhz vvn d r-crq pns32 vvb, pc-acp vbi j cc j? n1 av vbz dt n1,
(38) treatise (DIV2)
772
Image 12
2812
and a confirmation of Gods truth, which is an high honour giuen to God, for God maketh great reckoning and account of his truth.
and a confirmation of God's truth, which is an high honour given to God, for God makes great reckoning and account of his truth.
cc dt n1 pp-f npg1 n1, r-crq vbz dt j n1 vvn p-acp np1, c-acp np1 vvz j n-vvg cc n1 pp-f po31 n1.
(38) treatise (DIV2)
772
Image 12
2813
4 For Gods power: many of the promises which God maketh to his children, are of things which seeme impossible:
4 For God's power: many of the promises which God makes to his children, Are of things which seem impossible:
crd c-acp npg1 n1: d pp-f dt n2 r-crq np1 vvz p-acp po31 n2, vbr pp-f n2 r-crq vvb j:
(38) treatise (DIV2)
773
Image 12
2814
yet faith giueth assent thereunto, and thereby testifieth that God is Almighty, that nothing is impossible to him.
yet faith gives assent thereunto, and thereby Testifieth that God is Almighty, that nothing is impossible to him.
av n1 vvz n1 av, cc av vvz cst np1 vbz j-jn, cst pix vbz j p-acp pno31.
(38) treatise (DIV2)
773
Image 12
2815
Thus Abram by his faith did magnifie Gods power, and so did Iehosaphat also. 5 For Gods mercy: that is the especiall and most proper obiect of Faith.
Thus Abram by his faith did magnify God's power, and so did Jehoshaphat also. 5 For God's mercy: that is the especial and most proper Object of Faith.
av np1 p-acp po31 n1 vdd vvi npg1 n1, cc av vdd np1 av. crd c-acp npg1 n1: cst vbz dt j cc av-ds j n1 pp-f n1.
(38) treatise (DIV2)
773
Image 12
2816
If the poore sinner were not perswaded that God were rich, yea euen infinitely rich in mercy, he could neuer beleeue the pardon of his sinnes:
If the poor sinner were not persuaded that God were rich, yea even infinitely rich in mercy, he could never believe the pardon of his Sins:
cs dt j n1 vbdr xx vvn cst np1 vbdr j, uh av av-j j p-acp n1, pns31 vmd av-x vvi dt n1 pp-f po31 n2:
(38) treatise (DIV2)
774
Image 12
2817
faith then is it which aboue all commendeth Gods mercy.
faith then is it which above all commends God's mercy.
n1 av vbz pn31 r-crq p-acp d vvz npg1 n1.
(38) treatise (DIV2)
774
Image 12
2818
6 For Gods Iustice: what maketh beleeuers so strongly trust vnto, and wholly rely vpon the sacrifice of Christ? Because on the one side they beleeue God to be so perfectly iust, that without expiation and satisfaction for sin, there can be no hope of mercy:
6 For God's justice: what makes believers so strongly trust unto, and wholly rely upon the sacrifice of christ? Because on the one side they believe God to be so perfectly just, that without expiation and satisfaction for since, there can be no hope of mercy:
crd c-acp npg1 n1: q-crq vv2 n2 av av-j vvi p-acp, cc av-jn vvi p-acp dt n1 pp-f np1? p-acp p-acp dt crd n1 pns32 vvb np1 pc-acp vbi av av-j j, cst p-acp n1 cc n1 p-acp n1, pc-acp vmb vbi dx n1 pp-f n1:
(38) treatise (DIV2)
775
Image 12
2819
and on the other side, the sacrifice of Christ being of such infinite value, as to make full satisfaction to Gods Iustice, they beleeue that God will not exact that of them,
and on the other side, the sacrifice of christ being of such infinite valve, as to make full satisfaction to God's justice, they believe that God will not exact that of them,
cc p-acp dt j-jn n1, dt n1 pp-f np1 vbg pp-f d j n1, c-acp pc-acp vvi j n1 p-acp npg1 n1, pns32 vvb cst np1 vmb xx vvi d pp-f pno32,
(38) treatise (DIV2)
775
Image 12
2820
for which Christ hath satisfied, but will manifest fauour to them, because Christ hath purchased fauour for them.
for which christ hath satisfied, but will manifest favour to them, Because christ hath purchased favour for them.
p-acp r-crq np1 vhz vvn, cc-acp vmb vvi n1 p-acp pno32, c-acp np1 vhz vvn n1 p-acp pno32.
(38) treatise (DIV2)
775
Image 12
2821
These are points of Iustice, to require satisfaction, to remit that for which satisfaction is made, to bestow that which is merited and purchased.
These Are points of justice, to require satisfaction, to remit that for which satisfaction is made, to bestow that which is merited and purchased.
d vbr n2 pp-f n1, pc-acp vvi n1, pc-acp vvi cst p-acp r-crq n1 vbz vvn, pc-acp vvi d r-crq vbz vvn cc vvn.
(38) treatise (DIV2)
775
Image 12
2822
But Faith acknowledgeth all these, and so commendeth Gods Iustice; for it hath respect to Gods Iustice, as well as to his mercy.
But Faith acknowledgeth all these, and so commends God's justice; for it hath respect to God's justice, as well as to his mercy.
p-acp n1 vvz d d, cc av vvz npg1 n1; p-acp pn31 vhz n1 p-acp ng1 n1, c-acp av c-acp p-acp po31 n1.
(38) treatise (DIV2)
775
Image 12
2823
Obiect. Sinners (repentant and beleeuing sinners) vse to appeale from the barre of Gods Iustice, to his mercy-seate:Object. Sinners (repentant and believing Sinners) use to appeal from the bar of God's justice, to his mercy-seat:
n1. n2 (j cc vvg n2) vvb pc-acp vvi p-acp dt n1 pp-f npg1 n1, p-acp po31 n1:
(38) treatise (DIV2)
776
Image 12
2824
what respect then hath Faith to Gods Iustice?
what respect then hath Faith to God's justice?
r-crq n1 av vhz n1 pc-acp npg1 n1?
(38) treatise (DIV2)
776
Image 12
2825
Answer. In regard of themselues, and their owne manifold pollutions and imperfections, euen in their best workes, they dare not stand to the tryall of Gods Iustice, Answer. In regard of themselves, and their own manifold pollutions and imperfections, even in their best works, they Dare not stand to the trial of God's justice,
n1. p-acp n1 pp-f px32, cc po32 d j n2 cc n2, av p-acp po32 js n2, pns32 vvb xx vvi p-acp dt n1 pp-f npg1 n1,
(38) treatise (DIV2)
777
Image 12
2826
but cry for mercy and pardon:
but cry for mercy and pardon:
cc-acp vvb p-acp n1 cc n1:
(38) treatise (DIV2)
777
Image 12
2827
but yet in confidence of the All-sufficient sacrifice of Christ Iesus, they may appeale to Gods Iustice:
but yet in confidence of the All-sufficient sacrifice of christ Iesus, they may appeal to God's justice:
cc-acp av p-acp n1 pp-f dt j n1 pp-f np1 np1, pns32 vmb vvi p-acp ng1 n1:
(38) treatise (DIV2)
777
Image 12
2828
for God is not vniust to require a debt that is paid.
for God is not unjust to require a debt that is paid.
c-acp np1 vbz xx j pc-acp vvi dt n1 cst vbz vvn.
(38) treatise (DIV2)
777
Image 12
2829
In these and other like respects, it is said of Abrah••, That he was strengthened in the Faith, and gaue glory to God.
In these and other like respects, it is said of Abrah••, That he was strengthened in the Faith, and gave glory to God.
p-acp d cc j-jn j n2, pn31 vbz vvn pp-f np1, cst pns31 vbds vvn p-acp dt n1, cc vvd n1 p-acp np1.
(38) treatise (DIV2)
778
Image 12
2830
So doth euery beleeuer in some measure: the stronger faith is, the more glory is giuen to God.
So does every believer in Some measure: the Stronger faith is, the more glory is given to God.
av vdz d n1 p-acp d n1: dt jc n1 vbz, dt av-dc n1 vbz vvn p-acp np1.
(38) treatise (DIV2)
778
Image 12
2831
But on the contrary, no sinne is more dishonourable to God then infidelity:
But on the contrary, no sin is more dishonourable to God then infidelity:
p-acp p-acp dt n-jn, dx n1 vbz av-dc j p-acp np1 cs n1:
(38) treatise (DIV2)
778
Image 12
2832
for that which is said of one particular, He that beleeueth not, maketh God a lyar, may be applyed to the rest, he maketh God vnwise, impotent, mercilesse, vniust, &c. §. 8. Of the good which Faith bringeth vnto man.
for that which is said of one particular, He that Believeth not, makes God a liar, may be applied to the rest, he makes God unwise, impotent, merciless, unjust, etc. §. 8. Of the good which Faith brings unto man.
c-acp d r-crq vbz vvn pp-f crd j, pns31 cst vvz xx, vvz np1 dt n1, vmb vbi vvd p-acp dt n1, pns31 vvz np1 j, j, j, j, av §. crd pp-f dt j r-crq n1 vvz p-acp n1.
(38) treatise (DIV2)
778
Image 12
2833
IN regard of mans good, Faith of all other graces is the most necessary, profitable, and comfortable.
IN regard of men good, Faith of all other graces is the most necessary, profitable, and comfortable.
p-acp n1 pp-f ng1 j, n1 pp-f d j-jn n2 vbz dt av-ds j, j, cc j.
(38) treatise (DIV2)
779
Image 12
2834
It is the first of all sauing graces wrought in the soule of a Christian, as the heart is the first member framed in the body.
It is the First of all Saving graces wrought in the soul of a Christian, as the heart is the First member framed in the body.
pn31 vbz dt ord pp-f d vvg n2 vvn p-acp dt n1 pp-f dt njp, c-acp dt n1 vbz dt ord n1 vvn p-acp dt n1.
(38) treatise (DIV2)
780
Image 12
2835
Yea, it is a mother-grace, which breedeth and bringeth forth other graces, as the heart being quickned, sendeth forth life into all the other parts.
Yea, it is a Mother grace, which breeds and brings forth other graces, as the heart being quickened, sends forth life into all the other parts.
uh, pn31 vbz dt n1, r-crq vvz cc vvz av j-jn n2, c-acp dt n1 vbg vvn, vvz av n1 p-acp d dt j-jn n2.
(38) treatise (DIV2)
780
Image 12
2836
That it is the first, is euident: That it is the First, is evident:
cst pn31 vbz dt ord, vbz j:
(38) treatise (DIV2)
781
Image 12
2837
for Christ is that fountaine in whom all fulnesse dwelleth, (Col. 1. 19.) of whose fulnesse al• receiue, ( Ioh. 1. 16.) without whom we can doe nothing, ( Ioh. 15. 5.) Now it is Faith whereby wee touch Christ:
for christ is that fountain in whom all fullness dwells, (Col. 1. 19.) of whose fullness al• receive, (John 1. 16.) without whom we can do nothing, (John 15. 5.) Now it is Faith whereby we touch christ:
c-acp np1 vbz d n1 p-acp ro-crq d n1 vvz, (np1 crd crd) pp-f r-crq n1 n1 vvi, (np1 crd crd) p-acp ro-crq pns12 vmb vdi pix, (np1 crd crd) av pn31 vbz n1 c-crq pns12 vvb np1:
(38) treatise (DIV2)
781
Image 12
2838
By Faith, Christ dwelleth in our hearts, ( Ephes. 3. 17.) The spirituall life which we liue, we liue by Faith in the Sonne of God, ( Gal. 2. 20.) therefore till by Faith we be ingraffed into Christ, no true, sauing grace can be in a man.By Faith, christ dwells in our hearts, (Ephesians 3. 17.) The spiritual life which we live, we live by Faith in the Son of God, (Gal. 2. 20.) Therefore till by Faith we be Ingrafted into christ, no true, Saving grace can be in a man.
p-acp n1, np1 vvz p-acp po12 n2, (np1 crd crd) dt j n1 r-crq pns12 vvb, pns12 vvb p-acp n1 p-acp dt n1 pp-f np1, (np1 crd crd) av c-acp p-acp n1 pns12 vbb vvn p-acp np1, dx j, vvg n1 vmb vbi p-acp dt n1.
(38) treatise (DIV2)
781
Image 12
2839
Without Faith, it is impossible to please God, ( Heb. 11. 1.)Without Faith, it is impossible to please God, (Hebrew 11. 1.)
p-acp n1, pn31 vbz j pc-acp vvi np1, (np1 crd crd)
(38) treatise (DIV2)
781
Image 12
2840
That also it is a mother grace is cleare, for from Faith springeth repentance, loue, new obedience, &c. Repentance is a change of the heart,
That also it is a mother grace is clear, for from Faith springs Repentance, love, new Obedience, etc. Repentance is a change of the heart,
cst av pn31 vbz dt n1 n1 vbz j, p-acp p-acp n1 vvz n1, n1, j n1, av n1 vbz dt n1 pp-f dt n1,
(38) treatise (DIV2)
782
Image 12
2841
as the notation of the Greeke word implyeth.
as the notation of the Greek word Implies.
c-acp dt n1 pp-f dt jp n1 vvz.
(38) treatise (DIV2)
782
Image 12
2842
Now what is it that changeth the heart of a sinner? Is it not the apprehension of Gods infinite loue and rich mercy? a perswasion that a mans sinnes are pardoned? The apprehension of Gods wrath,
Now what is it that changes the heart of a sinner? Is it not the apprehension of God's infinite love and rich mercy? a persuasion that a men Sins Are pardoned? The apprehension of God's wrath,
av q-crq vbz pn31 cst vvz dt n1 pp-f dt n1? vbz pn31 xx dt n1 pp-f npg1 j n1 cc j n1? dt n1 cst dt ng1 n2 vbr vvn? dt n1 pp-f npg1 n1,
(38) treatise (DIV2)
782
Image 12
2843
and feare of hell fire, may worke some sorrow for sinne committed;
and Fear of hell fire, may work Some sorrow for sin committed;
cc n1 pp-f n1 n1, vmb vvi d n1 p-acp n1 vvn;
(38) treatise (DIV2)
782
Image 12
2844
yea also it may restraine a man from committing many sinnes, at least for a time:
yea also it may restrain a man from committing many Sins, At least for a time:
uh av pn31 vmb vvi dt n1 p-acp vvg d n2, p-acp ds p-acp dt n1:
(38) treatise (DIV2)
782
Image 12
2845
but that which altereth the naturall disposition of the heart, which changeth and reformeth it, is Faith in the remission of sinne:
but that which altereth the natural disposition of the heart, which changes and reformeth it, is Faith in the remission of sin:
cc-acp cst r-crq vvz dt j n1 pp-f dt n1, r-crq vvz cc vvz pn31, vbz n1 p-acp dt n1 pp-f n1:
(38) treatise (DIV2)
782
Image 12
2846
By Faith God purifieth the hearts of men. True Christian loue also is a reflection of Gods loue to man: By Faith God Purifieth the hearts of men. True Christian love also is a reflection of God's love to man:
p-acp n1 np1 vvz dt n2 pp-f n2. j np1 n1 av vbz dt n1 pp-f npg1 n1 p-acp n1:
(38) treatise (DIV2)
782
Image 12
2847
till a man feele Gods loue to warme his heart, and to set it on fire, he can loue neither God nor man.
till a man feel God's love to warm his heart, and to Set it on fire, he can love neither God nor man.
c-acp dt n1 vvb npg1 n1 pc-acp vvi po31 n1, cc pc-acp vvi pn31 p-acp n1, pns31 vmb vvi dx n1 ccx n1.
(38) treatise (DIV2)
783
Image 12
2848
He that loueth his brother aright, must loue him in and for the Lord, and so must loue God before:
He that loves his brother aright, must love him in and for the Lord, and so must love God before:
pns31 cst vvz po31 n1 av, vmb vvi pno31 p-acp cc p-acp dt n1, cc av vmb vvi np1 a-acp:
(38) treatise (DIV2)
783
Image 12
2849
but it is not possible for any to loue God, except he beleeue that God loueth him.
but it is not possible for any to love God, except he believe that God loves him.
cc-acp pn31 vbz xx j p-acp d p-acp n1 np1, c-acp pns31 vvb cst np1 vvz pno31.
(38) treatise (DIV2)
783
Image 12
2850
Can a peece of yron giue heat and burne, except it be first heated by the fire? But our hearts are naturally more destitute of loue to God, then any yron of heat:
Can a piece of iron give heat and burn, except it be First heated by the fire? But our hearts Are naturally more destitute of love to God, then any iron of heat:
vmb dt n1 pp-f n1 vvb n1 cc vvi, c-acp pn31 vbb ord vvn p-acp dt n1? p-acp po12 n2 vbr av-j av-dc j pp-f n1 p-acp np1, cs d n1 pp-f n1:
(38) treatise (DIV2)
783
Image 12
2851
they must therefore be set on fire by Gods loue, and a sweet apprehension thereof, before they can loue God:
they must Therefore be Set on fire by God's love, and a sweet apprehension thereof, before they can love God:
pns32 vmb av vbi vvn p-acp n1 p-acp ng1 n1, cc dt j n1 av, c-acp pns32 vmb vvi np1:
(38) treatise (DIV2)
783
Image 12
2852
We loue God, because he loued vs first: We love God, Because he loved us First:
pns12 vvb np1, c-acp pns31 vvd pno12 ord:
(38) treatise (DIV2)
783
Image 12
2853
It is Faith which worketh by loue. Thus I might further shew how all other sanctifying graces spring from Faith. But what followeth from thence? surely this, that if any sanctifying and sauing grace be needfull,
It is Faith which works by love. Thus I might further show how all other sanctifying graces spring from Faith. But what follows from thence? surely this, that if any sanctifying and Saving grace be needful,
pn31 vbz n1 r-crq vvz p-acp n1. av pns11 vmd av-jc vvi c-crq d j-jn j-vvg n2 vvb p-acp n1. cc-acp q-crq vvz p-acp av? av-j d, cst cs d j-vvg cc vvg n1 vbb j,
(38) treatise (DIV2)
783
Image 12
2854
then is Faith especially, which is the Mother of all; without it, no grace at all, no life at all:
then is Faith especially, which is the Mother of all; without it, no grace At all, no life At all:
av vbz n1 av-j, r-crq vbz dt n1 pp-f d; p-acp pn31, dx n1 p-acp d, dx n1 p-acp d:
(38) treatise (DIV2)
783
Image 12
2855
for the iust shall liue by his Faith, ( Hab. 2. 4.) From faith commeth the spirituall life of a Christian in this world. ( Gal. 2. 20.) and eternall life in the world to come ( Ioh. 3. 16, &c.) Yea, no benefit from Christ without Faith: though Christ receiued the spirit without measure, and it pleased the Father that in him should all fulnesse dwel:
for the just shall live by his Faith, (Hab. 2. 4.) From faith comes the spiritual life of a Christian in this world. (Gal. 2. 20.) and Eternal life in the world to come (John 3. 16, etc.) Yea, no benefit from christ without Faith: though christ received the Spirit without measure, and it pleased the Father that in him should all fullness dwell:
c-acp dt j vmb vvi p-acp po31 n1, (np1 crd crd) p-acp n1 vvz dt j n1 pp-f dt njp p-acp d n1. (np1 crd crd) cc j n1 p-acp dt n1 pc-acp vvi (np1 crd crd, av) uh, dx n1 p-acp np1 p-acp n1: cs np1 vvd dt n1 p-acp n1, cc pn31 vvd dt n1 cst p-acp pno31 vmd av-d n1 vvi:
(38) treatise (DIV2)
783
Image 12
2856
yet to such as haue no faith, he is as a deepe well, out of which no water of life can be had.
yet to such as have no faith, he is as a deep well, out of which no water of life can be had.
av p-acp d c-acp vhb dx n1, pns31 vbz p-acp dt j-jn av, av pp-f r-crq dx n1 pp-f n1 vmb vbi vhn.
(38) treatise (DIV2)
783
Image 12
2857
But when a man hath faith, what is the profit and benefit thereof? Much euery way.
But when a man hath faith, what is the profit and benefit thereof? Much every Way.
cc-acp c-crq dt n1 vhz n1, r-crq vbz dt n1 cc n1 av? av-d d n1.
(38) treatise (DIV2)
784
Image 12
2858
By faith Christ dwelleth in our hearts, and so we are vnited to him. By Faith wee liue: By faith christ dwells in our hearts, and so we Are united to him. By Faith we live:
p-acp n1 np1 vvz p-acp po12 n2, cc av pns12 vbr vvn p-acp pno31. p-acp n1 pns12 vvb:
(38) treatise (DIV2)
784
Image 12
2859
by Faith we are reconciled, iustified, sanctified, saued. It were infinite to reckon vp all the benefits of Faith.
by Faith we Are reconciled, justified, sanctified, saved. It were infinite to reckon up all the benefits of Faith.
p-acp n1 pns12 vbr vvn, vvn, j-vvn, vvd. pn31 vbdr j pc-acp vvi a-acp d dt n2 pp-f n1.
(38) treatise (DIV2)
784
Image 12
2860
In regard of profit and benefit to ourselues, it far surpasseth all other graces.
In regard of profit and benefit to ourselves, it Far Surpasses all other graces.
p-acp n1 pp-f n1 cc n1 p-acp px12, pn31 av-j vvz d j-jn n2.
(38) treatise (DIV2)
784
Image 12
2861
By other graces, as loue, mercy, kindnesse, wisedome, and the like, we may be profitable to others:
By other graces, as love, mercy, kindness, Wisdom, and the like, we may be profitable to Others:
p-acp j-jn n2, c-acp n1, n1, n1, n1, cc dt j, pns12 vmb vbi j p-acp n2-jn:
(38) treatise (DIV2)
784
Image 12
2862
but Faith is it which draweth and bringeth in to our selues, bodies and soules, all the profit.
but Faith is it which draws and brings in to our selves, bodies and Souls, all the profit.
cc-acp n1 vbz pn31 r-crq vvz cc vvz p-acp p-acp po12 n2, n2 cc n2, d dt n1.
(38) treatise (DIV2)
784
Image 12
2863
It is also a grace of admirable comfort:
It is also a grace of admirable Comfort:
pn31 vbz av dt n1 pp-f j n1:
(38) treatise (DIV2)
785
Image 12
2864
this is it which bringeth peace of conscience, That peace of God which passeth all vnderstanding: this is it which brings peace of conscience, That peace of God which passes all understanding:
d vbz pn31 r-crq vvz n1 pp-f n1, cst n1 pp-f np1 r-crq vvz d n1:
(38) treatise (DIV2)
785
Image 12
2865
this vpholdeth in all troubles, and that many times aboue and against sence and reason. All comfort without Faith is in vaine:
this upholdeth in all Troubles, and that many times above and against sense and reason. All Comfort without Faith is in vain:
d vvz p-acp d n2, cc cst d n2 a-acp cc p-acp n1 cc n1. av-d n1 p-acp n1 vbz p-acp j:
(38) treatise (DIV2)
785
Image 12
2866
when all other comforts faile, then may faith vphold vs. Thus faith vpheld Iob, Dauid, Iehosaphat. When other graces,
when all other comforts fail, then may faith uphold us Thus faith upheld Job, David, Jehoshaphat. When other graces,
c-crq d j-jn n2 vvb, av vmb n1 vvi pno12 av n1 vvd np1, np1, np1. c-crq j-jn n2,
(38) treatise (DIV2)
785
Image 12
2867
and the testimony of our conscience faile, Faith may support vs:
and the testimony of our conscience fail, Faith may support us:
cc dt n1 pp-f po12 n1 vvi, n1 vmb vvi pno12:
(38) treatise (DIV2)
785
Image 12
2868
for the conscience hath respect to the man himselfe, to his disposition and carriage, which is subiect to many temptations, and many alterations:
for the conscience hath respect to the man himself, to his disposition and carriage, which is Subject to many temptations, and many alterations:
p-acp dt n1 vhz n1 p-acp dt n1 px31, p-acp po31 n1 cc n1, r-crq vbz j-jn p-acp d n2, cc d n2:
(38) treatise (DIV2)
785
Image 12
2869
but Faith hath respect to GOD and his promises, to Christ and his sacrifice, which are props,
but Faith hath respect to GOD and his promises, to christ and his sacrifice, which Are props,
cc-acp n1 vhz n1 p-acp np1 cc po31 n2, p-acp np1 cc po31 n1, r-crq vbr n2,
(38) treatise (DIV2)
785
Image 12
2870
or rather rockes that neuer faile.
or rather Rocks that never fail.
cc av-c n2 cst av-x vvi.
(38) treatise (DIV2)
785
Image 12
2871
In this respect is Faith fitly compared to a shield: for as a souldier who hath a good shield,
In this respect is Faith fitly compared to a shield: for as a soldier who hath a good shield,
p-acp d n1 vbz n1 av-j vvn p-acp dt n1: p-acp p-acp dt n1 r-crq vhz dt j n1,
(38) treatise (DIV2)
785
Image 12
2872
and is able well to vse it, will not vtterly be discouraged, but stand out in the battell,
and is able well to use it, will not utterly be discouraged, but stand out in the battle,
cc vbz j av pc-acp vvi pn31, vmb xx av-j vbi vvn, cc-acp vvb av p-acp dt n1,
(38) treatise (DIV2)
785
Image 12
2873
though his head-peece bee crackt, his brest-plate battered, his girdle loose, &c:
though his headpiece be cracked, his breastplate battered, his girdle lose, etc.:
cs po31 n1 vbi vvn, po31 n1 vvn, po31 n1 j, av:
(38) treatise (DIV2)
785
Image 12
2874
So when verity, righteousnesse, patience, and other like graces seeme to faile, he that hath sound faith will not vtterly be quailed and confounded.
So when verity, righteousness, patience, and other like graces seem to fail, he that hath found faith will not utterly be quailed and confounded.
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(38) treatise (DIV2)
785
Image 12
2875
Faith being so excellent a grace, as that whereby God is most honoured, so necessary, profitable,Faith being so excellent a grace, as that whereby God is most honoured, so necessary, profitable,
n1 vbg av j dt n1, c-acp cst c-crq np1 vbz av-ds vvn, av j, j,
(38) treatise (DIV2)
786
Image 12
2876
and comfortable a grace as hath beene shewed;
and comfortable a grace as hath been showed;
cc j dt n1 c-acp vhz vbn vvn;
(38) treatise (DIV2)
786
Image 12
2877
what point of Christian Religion is rather to be made knowne, is more to be pressed, oftner to be inculcated? about what can a Minister of Gods word better spend his time, study,
what point of Christian Religion is rather to be made known, is more to be pressed, oftener to be inculcated? about what can a Minister of God's word better spend his time, study,
r-crq n1 pp-f njp n1 vbz av-c pc-acp vbi vvn vvn, vbz av-dc pc-acp vbi vvn, av-c pc-acp vbi vvn? p-acp q-crq vmb dt n1 pp-f npg1 n1 av-jc vvi po31 n1, n1,
(38) treatise (DIV2)
786
Image 12
2878
and paines? For Faith is the most proper and principall obiect of the Gospell, which is therefore called, The Word of Faith, The preaching of Faith, yea, Faith it selfe.
and pains? For Faith is the most proper and principal Object of the Gospel, which is Therefore called, The Word of Faith, The preaching of Faith, yea, Faith it self.
cc n2? p-acp n1 vbz dt av-ds j cc j-jn vvi pp-f dt n1, r-crq vbz av vvn, dt n1 pp-f n1, dt vvg pp-f n1, uh, n1 pn31 n1.
(38) treatise (DIV2)
786
Image 12
2879
§. 9. Of the high account which wee ought to make of Faith.
§. 9. Of the high account which we ought to make of Faith.
§. crd pp-f dt j n1 r-crq pns12 vmd pc-acp vvi pp-f n1.
(38) treatise (DIV2)
786
Image 12
2880
AS Ministers are most to preach this Doctrine, so are people to learne it aboue all, to be very well instructed in it, that they may know what true faith is:
AS Ministers Are most to preach this Doctrine, so Are people to Learn it above all, to be very well instructed in it, that they may know what true faith is:
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(38) treatise (DIV2)
787
Image 12
2881
yea, to examine themselues whether they haue in them this grace or no: if not, to enquire how it may be gotten, how discerned and proued:
yea, to examine themselves whither they have in them this grace or no: if not, to inquire how it may be got, how discerned and proved:
uh, pc-acp vvi px32 c-crq pns32 vhb p-acp pno32 d n1 cc dx: cs xx, pc-acp vvi c-crq pn31 vmb vbi vvn, c-crq vvn cc vvn:
(38) treatise (DIV2)
787
Image 12
2882
if they haue it, to labour well to preserue, increase, and vse it: for Faith is a capitall grace.
if they have it, to labour well to preserve, increase, and use it: for Faith is a capital grace.
cs pns32 vhb pn31, pc-acp vvi av pc-acp vvi, n1, cc vvi pn31: c-acp n1 vbz dt j n1.
(38) treatise (DIV2)
787
Image 12
2883
We must therefore in this respect learne wisdome of the Serpent, who hath an especiall care of his head:
We must Therefore in this respect Learn Wisdom of the Serpent, who hath an especial care of his head:
pns12 vmb av p-acp d n1 vvi n1 pp-f dt n1, r-crq vhz dt j n1 pp-f po31 n1:
(38) treatise (DIV2)
787
Image 12
2884
if hee be assaulted and cannot flie, hee will couer his head with the rest of his body,
if he be assaulted and cannot fly, he will cover his head with the rest of his body,
cs pns31 vbb vvn cc vmbx vvi, pns31 vmb vvi po31 n1 p-acp dt n1 pp-f po31 n1,
(38) treatise (DIV2)
787
Image 12
2885
and suffer it to be strucken and wounded rather then his head.
and suffer it to be strucken and wounded rather then his head.
cc vvi pn31 pc-acp vbi vvn cc vvn av-c cs po31 n1.
(38) treatise (DIV2)
787
Image 12
2886
Wee ought to bee the more carefull of this Head Vertue, because Satan (who well knoweth the worth of it) seeketh most to assault it.
we ought to be the more careful of this Head Virtue, Because Satan (who well Knoweth the worth of it) seeks most to assault it.
pns12 vmd pc-acp vbi dt av-dc j pp-f d n1 n1, c-acp np1 (r-crq av vvz dt n1 pp-f pn31) vvz av-ds p-acp n1 pn31.
(38) treatise (DIV2)
787
Image 12
2887
Is it not good wisdome to looke to that most of all, which hee most of all si•teth? Of these points I shall more distinctly speake afterwards.
Is it not good Wisdom to look to that most of all, which he most of all si•teth? Of these points I shall more distinctly speak afterwards.
vbz pn31 xx j n1 pc-acp vvi p-acp d av-ds pp-f d, r-crq pns31 ds pp-f d vvz? pp-f d n2 pns11 vmb av-dc av-j vvi av.
(38) treatise (DIV2)
787
Image 12
2888
This I thought good to premise by way of preparation vnto the discourse following, taking occasion from the Apostles Preface, aboue all. §. 10. Of the Papists c•uill against Faith.
This I Thought good to premise by Way of preparation unto the discourse following, taking occasion from the Apostles Preface, above all. §. 10. Of the Papists c•uill against Faith.
d pns11 vvd j p-acp n1 p-acp n1 pp-f n1 p-acp dt n1 vvg, vvg n1 p-acp dt n2 n1, p-acp d. §. crd pp-f dt njp2 n1 p-acp n1.
(38) treatise (DIV2)
787
Image 12
2889
IF any popishly minded shall thinke, or say, that so much preaching and learning of Faith, is an hinderance to good workes,
IF any popishly minded shall think, or say, that so much preaching and learning of Faith, is an hindrance to good works,
cs d av-j vvn vmb vvi, cc vvi, cst av av-d vvg cc vvg pp-f n1, vbz dt n1 p-acp j n2,
(38) treatise (DIV2)
788
Image 12
2890
and maketh men carelesse of all piety and charity.
and makes men careless of all piety and charity.
cc vvz n2 j pp-f d n1 cc n1.
(38) treatise (DIV2)
788
Image 12
2891
I answer, that if any be so minded, they are blinded by the god of this world, that the light of the glorious Gospell should not shine vnto them.
I answer, that if any be so minded, they Are blinded by the god of this world, that the Light of the glorious Gospel should not shine unto them.
pns11 vvb, cst cs d vbb av vvn, pns32 vbr vvn p-acp dt n1 pp-f d n1, cst dt n1 pp-f dt j n1 vmd xx vvi p-acp pno32.
(38) treatise (DIV2)
789
Image 12
2892
The truth is, that no other doctrine can make men more conscionable in performing all duty to God and man, then the doctrine of faith.
The truth is, that no other Doctrine can make men more conscionable in performing all duty to God and man, then the Doctrine of faith.
dt n1 vbz, cst dx j-jn n1 vmb vvi n2 av-dc j p-acp vvg d n1 p-acp np1 cc n1, cs dt n1 pp-f n1.
(38) treatise (DIV2)
789
Image 12
2893
From Faith proceed all good workes: For it is faith in Gods loue which moueth a man to loue God againe,
From Faith proceed all good works: For it is faith in God's love which moves a man to love God again,
p-acp n1 vvi d j n2: c-acp pn31 vbz n1 p-acp npg1 n1 r-crq vvz dt n1 pc-acp vvi np1 av,
(38) treatise (DIV2)
789
Image 12
2894
and loue to God is it which moueth a man to loue his brother, which is made after Gods Image,
and love to God is it which moves a man to love his brother, which is made After God's Image,
cc vvi p-acp np1 vbz pn31 r-crq vvz dt n1 pc-acp vvi po31 n1, r-crq vbz vvn p-acp npg1 n1,
(38) treatise (DIV2)
789
Image 12
2895
and standeth in Gods roome and steed.
and Stands in God's room and steed.
cc vvz p-acp npg1 n1 cc n1.
(38) treatise (DIV2)
789
Image 12
2896
Now there can be no stronger motiue to stirre vp a man to any duty then loue: A louing childe will much more seeke to please his father, then a seruile bond-slaue:
Now there can be no Stronger motive to stir up a man to any duty then love: A loving child will much more seek to please his father, then a servile bondslave:
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(38) treatise (DIV2)
789
Image 12
2897
and a louing friend will doe much more kindnesse for a friend, then a stranger, though he be hired thereunto.
and a loving friend will do much more kindness for a friend, then a stranger, though he be hired thereunto.
cc dt j-vvg n1 vmb vdi d dc n1 p-acp dt n1, cs dt n1, cs pns31 vbb vvn av.
(38) treatise (DIV2)
789
Image 12
2898
He that indeed beleeueth that God so loued him, as he spared not his onely begotten Sonne,
He that indeed Believeth that God so loved him, as he spared not his only begotten Son,
pns31 cst av vvz cst np1 av vvd pno31, c-acp pns31 vvd xx po31 j vvn n1,
(38) treatise (DIV2)
789
Image 12
2899
but gaue him a price of redemption;
but gave him a price of redemption;
cc-acp vvd pno31 dt n1 pp-f n1;
(38) treatise (DIV2)
789
Image 12
2900
that in his Sonne God hath vouchsafed to bee reconciled to him, to giue him pardon of all his sinnes, freedome from hell and damnation,
that in his Son God hath vouchsafed to be reconciled to him, to give him pardon of all his Sins, freedom from hell and damnation,
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(38) treatise (DIV2)
789
Image 12
2901
and to bestow on him all things pertaining to life and happinesse ▪ hee that is thus perswaded of GODS loue to him, cannot but haue his hearten arged to doe what may be pleasing and acceptable to God:
and to bestow on him all things pertaining to life and happiness ▪ he that is thus persuaded of GOD'S love to him, cannot but have his hearten arged to do what may be pleasing and acceptable to God:
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(38) treatise (DIV2)
789
Image 12
2902
no hope of reward, no feare of reuenge can so prouoke a man to all good workes, as loue which Faith worketh.
no hope of reward, no Fear of revenge can so provoke a man to all good works, as love which Faith works.
dx n1 pp-f n1, dx n1 pp-f n1 vmb av vvi dt n1 p-acp d j n2, c-acp n1 r-crq n1 vvz.
(38) treatise (DIV2)
789
Image 12
2903
Besides, whatsoeuer is performed without Faith and loue, is no whit acceptable to God:
Beside, whatsoever is performed without Faith and love, is no whit acceptable to God:
p-acp, r-crq vbz vvn p-acp n1 cc n1, vbz dx n1 j p-acp np1:
(38) treatise (DIV2)
789
Image 12
2904
God accepteth a cup of cold water giuen in Faith and loue, infinitly much more then thousands of rammes,
God Accepteth a cup of cold water given in Faith and love, infinitely much more then thousands of rams,
np1 vvz dt n1 pp-f j-jn n1 vvn p-acp n1 cc n1, av-j d dc cs crd pp-f ng1,
(38) treatise (DIV2)
789
Image 12
2905
or ten thousand Riuers of Oyle giuen in way of presumptuous merit, or else of slauish feare.
or ten thousand rivers of Oil given in Way of presumptuous merit, or Else of slavish Fear.
cc crd crd n2 pp-f n1 vvn p-acp n1 pp-f j n1, cc av pp-f j n1.
(38) treatise (DIV2)
789
Image 12
2906
The obiection therefore of our aduersaries against the Doctrine of Faith, is a meere cauill and slander.
The objection Therefore of our Adversaries against the Doctrine of Faith, is a mere cavil and slander.
dt n1 av pp-f po12 n2 p-acp dt n1 pp-f n1, vbz dt j n1 cc n1.
(38) treatise (DIV2)
790
Image 12
2907
They who take liberty thereby, either to commit any euill, or to omit any good, turne the grace of our God into wanton•esse, ( Iude 4.) and peruert it to their owne destruction.
They who take liberty thereby, either to commit any evil, or to omit any good, turn the grace of our God into wanton•esse, (Iude 4.) and pervert it to their own destruction.
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(38) treatise (DIV2)
790
Image 12
2908
(2. Pet, 3. 16.) §. 11. Of Faith in generall. THus much concerning the Transition. The Exhortation followeth:
(2. Pet, 3. 16.) §. 11. Of Faith in general. THus much Concerning the Transition. The Exhortation follows:
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(38) treatise (DIV2)
790
Image 12
2909
wherein we are first to consider the thing simply set downe, and to shew what faith is.
wherein we Are First to Consider the thing simply Set down, and to show what faith is.
c-crq pns12 vbr ord pc-acp vvi dt n1 av-j vvn a-acp, cc pc-acp vvi r-crq n1 vbz.
(38) treatise (DIV2)
791
Image 12
2910
Faith in generall is a beleeuing of a thing to be true.Faith in general is a believing of a thing to be true.
n1 p-acp n1 vbz dt vvg pp-f dt n1 pc-acp vbi j.
(38) treatise (DIV2)
792
Image 12
2911
Our English word Faith seemeth to be taken from the Lattin fides, which according to the notation thereof is as much as fi•t dictum, be it so as is spoken. Our English word Faith seems to be taken from the Latin fides, which according to the notation thereof is as much as fi•t dictum, be it so as is spoken.
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(38) treatise (DIV2)
792
Image 12
2912
The notation of the Greeke word implyeth as much: The notation of the Greek word Implies as much:
dt n1 pp-f dt jp n1 vvz a-acp av-d:
(38) treatise (DIV2)
792
Image 12
2913
so also of the • Hebrew, in which language one and the same word signifieth Truth & Faith, from whence is deriued that common Hebrew word which is vsually vttered at the end of our prayers, Amen; which signifieth an assent of the mind to that which is spoken, as to truth.
so also of the • Hebrew, in which language one and the same word signifies Truth & Faith, from whence is derived that Common Hebrew word which is usually uttered At the end of our Prayers, Amen; which signifies an assent of the mind to that which is spoken, as to truth.
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(38) treatise (DIV2)
792
Image 12
2914
§. 12. Of the kindes of Faith. THis assent may be either to the word of the Cre•••, or of the creature.
§. 12. Of the Kinds of Faith. THis assent may be either to the word of the Cre•••, or of the creature.
§. crd pp-f dt n2 pp-f n1. d n1 vmb vbi av-d p-acp dt n1 pp-f dt np1, cc pp-f dt n1.
(38) treatise (DIV2)
792
Image 12
2915
The faith of which now we speake, hath reference to the Creator and his word, and may in generall be defined a beleefe of the truth of God.
The faith of which now we speak, hath Referente to the Creator and his word, and may in general be defined a belief of the truth of God.
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(38) treatise (DIV2)
793
Image 12
2916
Faith thus taken, is either common to al, or proper to the elect. That common faith is extraordinary, or ordinary.Faith thus taken, is either Common to all, or proper to the elect. That Common faith is extraordinary, or ordinary.
n1 av vvn, vbz d j p-acp d, cc j p-acp dt n-vvn. cst j n1 vbz j, cc j.
(38) treatise (DIV2)
793
Image 12
2917
Extraordinary Faith, is a beleefe that some extraordinary and miraculous thing shall fall out. Extraordinary Faith, is a belief that Some extraordinary and miraculous thing shall fallen out.
j n1, vbz dt n1 cst d j cc j n1 vmb vvi av.
(38) treatise (DIV2)
794
Image 12
2918
This is grounded either vpon some especiall promise, or extraordinary reuelation made to the party in whom it is:
This is grounded either upon Some especial promise, or extraordinary Revelation made to the party in whom it is:
d vbz vvn av-d p-acp d j n1, cc j n1 vvn p-acp dt n1 p-acp ro-crq pn31 vbz:
(38) treatise (DIV2)
794
Image 12
2919
and it is giuen but at some speciall times, to some speciall persons, on some speciall occasions:
and it is given but At Some special times, to Some special Persons, on Some special occasions:
cc pn31 vbz vvn p-acp p-acp d j n2, p-acp d j n2, p-acp d j n2:
(38) treatise (DIV2)
794
Image 12
2920
by it things to come may be foretold, or other great workes done: by it things to come may be foretold, or other great works done:
p-acp pn31 n2 pc-acp vvi vmb vbi vvn, cc j-jn j n2 vdn:
(38) treatise (DIV2)
794
Image 12
2921
It is a gift of the Spirit, but one of those which are giuen, rather for the good of others,
It is a gift of the Spirit, but one of those which Are given, rather for the good of Others,
pn31 vbz dt n1 pp-f dt n1, cc-acp crd pp-f d r-crq vbr vvn, av-c p-acp dt j pp-f n2-jn,
(38) treatise (DIV2)
794
Image 12
2922
then of that party which hath it;
then of that party which hath it;
av pp-f d n1 r-crq vhz pn31;
(38) treatise (DIV2)
794
Image 12
2923
so as it may bee in a wicked reprobate, as in those who shall pleade it at Christs Iudgement Seate, but in vaine. so as it may be in a wicked Reprobate, as in those who shall plead it At Christ Judgement Seat, but in vain.
av c-acp pn31 vmb vbi p-acp dt j n-jn, a-acp p-acp d r-crq vmb vvi pn31 p-acp npg1 n1 n1, cc-acp p-acp j.
(38) treatise (DIV2)
794
Image 12
2924
This is that which commonly is called a Miraculo•• Faith.
This is that which commonly is called a Miraculo•• Faith.
d vbz d r-crq av-j vbz vvn dt np1 n1.
(38) treatise (DIV2)
794
Image 12
2925
Ordinary Faith, is either that which resteth onely in the minde of a man, or else draweth the will also. Ordinary Faith, is either that which rests only in the mind of a man, or Else draws the will also.
j n1, vbz d d r-crq vvz av-j p-acp dt n1 pp-f dt n1, cc av vvz dt n1 av.
(38) treatise (DIV2)
795
Image 12
2926
The former of these is that Faith whereby an assent is giuen to the truth of Gods word.
The former of these is that Faith whereby an assent is given to the truth of God's word.
dt j pp-f d vbz d n1 c-crq dt n1 vbz vvn p-acp dt n1 pp-f npg1 n1.
(38) treatise (DIV2)
795
Image 12
2927
This is commonly called as historicall Faith: because thereby credence is yeelded to the History of Gods word, that is, all things which are written in Gods word, are beleeued to be true.
This is commonly called as historical Faith: Because thereby credence is yielded to the History of God's word, that is, all things which Are written in God's word, Are believed to be true.
d vbz av-j vvn p-acp j n1: c-acp av n1 vbz vvn p-acp dt n1 pp-f npg1 n1, cst vbz, d n2 r-crq vbr vvn p-acp ng1 n1, vbr vvn pc-acp vbi j.
(38) treatise (DIV2)
795
Image 12
2928
This may one doe which is not any whit the better affected 〈 ◊ 〉 Gods word, either to loue God,
This may one doe which is not any whit the better affected 〈 ◊ 〉 God's word, either to love God,
d vmb crd n1 r-crq vbz xx d n1 dt av-jc vvn 〈 sy 〉 ng1 n1, av-d pc-acp vvi np1,
(38) treatise (DIV2)
795
Image 12
2929
or feare him, or trust in him the more for this faith. For thus the very Di•el• are said to beleeue.
or Fear him, or trust in him the more for this faith. For thus the very Di•el• Are said to believe.
cc vvb pno31, cc vvi p-acp pno31 dt av-dc p-acp d n1. p-acp av dt j np1 vbr vvn p-acp vvb.
(38) treatise (DIV2)
795
Image 12
2930
The latter kind of ordinary faith common to all sorts, as well reprobate as elect, is that faith whereby such an assent of the mind is giuen to the Gospell,
The latter kind of ordinary faith Common to all sorts, as well Reprobate as elect, is that faith whereby such an assent of the mind is given to the Gospel,
dt d n1 pp-f j n1 j p-acp d n2, c-acp av j-jn c-acp vvi, vbz d n1 c-crq d dt n1 pp-f dt n1 vbz vvn p-acp dt n1,
(38) treatise (DIV2)
796
Image 12
2931
and to the gracious promises thereof, as the heart is affected with them, and reioyceth in them for a season.
and to the gracious promises thereof, as the heart is affected with them, and rejoices in them for a season.
cc p-acp dt j n2 av, c-acp dt n1 vbz vvn p-acp pno32, cc vvz p-acp pno32 p-acp dt n1.
(38) treatise (DIV2)
796
Image 12
2932
This was in Simon Magus, who in regard thereof yeelded to be baptized: and in those Iewes who were willing for a season to reioyce in Iohns light. This was in Simon Magus, who in regard thereof yielded to be baptised: and in those Iewes who were willing for a season to rejoice in Iohns Light.
d vbds p-acp np1 np1, r-crq p-acp n1 av vvd pc-acp vbi vvn: cc p-acp d np2 r-crq vbdr j p-acp dt n1 pc-acp vvi p-acp npg1 j.
(38) treatise (DIV2)
796
Image 12
2933
This is commonly called a temporary Faith, because it lasteth not for euer, but cleane fadeth away,
This is commonly called a temporary Faith, Because it lasteth not for ever, but clean fades away,
d vbz av-j vvn dt j n1, c-acp pn31 vvz xx p-acp av, cc-acp av-j vvz av,
(38) treatise (DIV2)
796
Image 12
2934
and that for the most part while a man liueth here in this World, especially if hee be brought to any triall.
and that for the most part while a man lives Here in this World, especially if he be brought to any trial.
cc cst p-acp dt av-ds n1 cs dt n1 vvz av p-acp d n1, av-j cs pns31 vbb vvn p-acp d n1.
(38) treatise (DIV2)
796
Image 12
2935
Christ fitly compareth this faith to corne sowen in stony ground. christ fitly compareth this faith to corn sown in stony ground.
np1 av-j vvz d n1 p-acp n1 vvn p-acp j n1.
(38) treatise (DIV2)
796
Image 12
2936
I deny not but that it may continue so long as a man liueth, but then with his life it endeth without any fruite,
I deny not but that it may continue so long as a man lives, but then with his life it Endeth without any fruit,
pns11 vvb xx cc-acp cst pn31 vmb vvi av av-j c-acp dt n1 vvz, cc-acp av p-acp po31 n1 pn31 vvz p-acp d n1,
(38) treatise (DIV2)
796
Image 12
2937
as smoake that cleane vanisheth away to nothing:
as smoke that clean Vanishes away to nothing:
c-acp n1 cst av-j vvz av p-acp pix:
(38) treatise (DIV2)
796
Image 12
2938
in which respect The hope of a wicked man is said to perish when he dieth.
in which respect The hope of a wicked man is said to perish when he Dieth.
p-acp r-crq n1 dt n1 pp-f dt j n1 vbz vvn pc-acp vvi c-crq pns31 vvz.
(38) treatise (DIV2)
796
Image 12
2939
This faith is also called an hypocriticall faith, not because hee that hath it doth onely make an outward flourish in shew, purposely to deceiue men;
This faith is also called an hypocritical faith, not Because he that hath it does only make an outward flourish in show, purposely to deceive men;
d n1 vbz av vvn dt j n1, xx c-acp pns31 cst vhz pn31 vdz av-j vvi dt j n1 p-acp n1, av pc-acp vvi n2;
(38) treatise (DIV2)
796
Image 12
2940
for then could not the heart be affected, nor the man reioyce therein:
for then could not the heart be affected, nor the man rejoice therein:
c-acp av vmd xx dt n1 vbb vvn, ccx dt n1 vvb av:
(38) treatise (DIV2)
796
Image 12
2941
but because it is not sound, but appeareth both to the party himselfe, and also to others, to be better and sounder then indeed it is:
but Because it is not found, but appears both to the party himself, and also to Others, to be better and sounder then indeed it is:
cc-acp c-acp pn31 vbz xx j, cc-acp vvz d p-acp dt n1 px31, cc av p-acp n2-jn, pc-acp vbi jc cc jc cs av pn31 vbz:
(38) treatise (DIV2)
796
Image 12
2942
for there is a double hypocrisie, one whereby men purposely seeke to deceiue others, as the Pharises:
for there is a double hypocrisy, one whereby men purposely seek to deceive Others, as the Pharisees:
c-acp pc-acp vbz dt j-jn n1, crd c-crq n2 av vvi pc-acp vvi n2-jn, c-acp dt np1:
(38) treatise (DIV2)
796
Image 12
2943
another whereby they deceiue themselues, as Paul. That former ariseth from vaine-glory, couetousnesse, and such by respects:
Another whereby they deceive themselves, as Paul. That former arises from vainglory, covetousness, and such by respects:
j-jn c-crq pns32 vvb px32, c-acp np1. cst j vvz p-acp n1, n1, cc d p-acp n2:
(38) treatise (DIV2)
796
Image 12
2944
this latter from ignorance, simplicity, slothfulnesse, carelesnesse, security, and the like, which keepe men from trying that grace which appeareth to bee in •hem,
this latter from ignorance, simplicity, slothfulness, carelessness, security, and the like, which keep men from trying that grace which appears to be in •hem,
d d p-acp n1, n1, n1, n1, n1, cc dt j, r-crq vvb n2 p-acp vvg d n1 r-crq vvz pc-acp vbi p-acp n1,
(38) treatise (DIV2)
796
Image 12
2945
whether it be sound or no.
whither it be found or no.
cs pn31 vbb j cc uh-dx.
(38) treatise (DIV2)
796
Image 12
2946
This faith is called hypocriticall, in opposition to an attribute proper to true •auing faith, namely vnfained. §. 13. Of the titles giuen to true Faith.
This faith is called hypocritical, in opposition to an attribute proper to true •auing faith, namely unfeigned. §. 13. Of the titles given to true Faith.
d n1 vbz vvn j, p-acp n1 p-acp dt n1 j p-acp j j-vvg n1, av j. §. crd pp-f dt n2 vvn p-acp j n1.
(38) treatise (DIV2)
796
Image 12
2947
THe faith which is here meant by the Apostle, is a farre more precious Faith then any of these:
THe faith which is Here meant by the Apostle, is a Far more precious Faith then any of these:
dt n1 r-crq vbz av vvn p-acp dt n1, vbz dt av-j av-dc j n1 av d pp-f d:
(38) treatise (DIV2)
797
Image 12
2948
it is proper to the Elect, and by a propriety called, The faith of Gods Elect:
it is proper to the Elect, and by a propriety called, The faith of God's Elect:
pn31 vbz j p-acp dt n1, cc p-acp dt n1 vvn, dt n1 pp-f npg1 n1:
(38) treatise (DIV2)
797
Image 12
2949
for none but the Elect haue it, and all the Elect haue it at one time or another:
for none but the Elect have it, and all the Elect have it At one time or Another:
p-acp pix cc-acp dt n1 vhb pn31, cc d dt n1 vhb pn31 p-acp crd n1 cc j-jn:
(38) treatise (DIV2)
797
Image 12
2950
when once they haue it, they neuer vtterly or totally lose it, but it continueth with them till it hath brought them to the purchased inheritance,
when once they have it, they never utterly or totally loose it, but it Continueth with them till it hath brought them to the purchased inheritance,
c-crq c-acp pns32 vhb pn31, pns32 av av-j cc av-j vvi pn31, cc-acp pn31 vvz p-acp pno32 p-acp pn31 vhz vvn pno32 p-acp dt j-vvn n1,
(38) treatise (DIV2)
797
Image 12
2951
euen to the possession & fruition of that which they beleeued, at which time they shall haue no more need of it.
even to the possession & fruition of that which they believed, At which time they shall have no more need of it.
av p-acp dt n1 cc n1 pp-f d r-crq pns32 vvd, p-acp r-crq n1 pns32 vmb vhi dx dc n1 pp-f pn31.
(38) treatise (DIV2)
797
Image 12
2952
It is therefore called sauing Faith, because it bringeth vs vnto saluation;
It is Therefore called Saving Faith, Because it brings us unto salvation;
pn31 vbz av vvn vvg n1, p-acp pn31 vvz pno12 p-acp n1;
(38) treatise (DIV2)
797
Image 12
2953
and iustifying Faith, because it is that meanes or instrument which Gods Spirit worketh in vs, whereby we apply vnto our selues Christ Iesus, in and by whom wee are iustified:
and justifying Faith, Because it is that means or Instrument which God's Spirit works in us, whereby we apply unto our selves christ Iesus, in and by whom we Are justified:
cc vvg n1, c-acp pn31 vbz cst vvz cc n1 r-crq ng1 n1 vvz p-acp pno12, c-crq pns12 vvb p-acp po12 n2 np1 np1, p-acp cc p-acp ro-crq pns12 vbr vvn:
(38) treatise (DIV2)
797
Image 12
2954
and sanctifying Faith, because by it God purifieth our hearts. §. 14. Of the definition of iustifying Faith.
and sanctifying Faith, Because by it God Purifieth our hearts. §. 14. Of the definition of justifying Faith.
cc vvg n1, c-acp p-acp pn31 np1 vvz po12 n2. §. crd pp-f dt n1 pp-f vvg n1.
(38) treatise (DIV2)
797
Image 12
2955
THis true, sound, vnfained, iustifying, sanctifying, sauing Faith, whereof wee now speake;
THis true, found, unfeigned, justifying, sanctifying, Saving Faith, whereof we now speak;
d j, n1, j, vvg, j-vvg, vvg n1, c-crq pns12 av vvi;
(38) treatise (DIV2)
798
Image 12
2956
I say, this Faith is a beliefe of the Gospel, whereby Christ and all his benefits offered therein, are receiued.
I say, this Faith is a belief of the Gospel, whereby christ and all his benefits offered therein, Are received.
pns11 vvb, d n1 vbz dt n1 pp-f dt n1, c-crq np1 cc d po31 n2 vvd av, vbr vvn.
(38) treatise (DIV2)
798
Image 12
2957
In this definition note the two vsuall parts of a definition, 1. The common matter of it, ( A beliefe of the Gospell ) 2. The particular forme,
In this definition note the two usual parts of a definition, 1. The Common matter of it, (A belief of the Gospel) 2. The particular Form,
p-acp d n1 vvb dt crd j n2 pp-f dt n1, crd dt j n1 pp-f pn31, (dt n1 pp-f dt n1) crd dt j n1,
(38) treatise (DIV2)
799
Image 12
2958
or difference ( whereby Christ, &c.) The former sheweth wherein true iustifying faith agreeth with other kinds of faith:
or difference (whereby christ, etc.) The former shows wherein true justifying faith agreeth with other Kinds of faith:
cc n1 (q-crq np1, av) dt j vvz c-crq j vvg n1 vvz p-acp j-jn n2 pp-f n1:
(38) treatise (DIV2)
799
Image 12
2959
the latter wherein it differeth from them. 1 It is a beleefe ) this it hath common with all kindes of faith;
the latter wherein it differeth from them. 1 It is a belief) this it hath Common with all Kinds of faith;
dt d c-crq pn31 vvz p-acp pno32. vvd pn31 vbz dt n1) d pn31 vhz j p-acp d n2 pp-f n1;
(38) treatise (DIV2)
799
Image 12
2960
where there is no beleefe, no credence, no assent giuen, there is no faith at all. where there is no belief, no credence, no assent given, there is no faith At all.
c-crq pc-acp vbz dx n1, dx n1, dx n1 vvn, pc-acp vbz dx n1 p-acp d.
(38) treatise (DIV2)
800
Image 12
2961
2 Of the Gospell ) though the whole word of God bee the generall obiect of iustifying Faith, yet the Gospell is the speciall obiect thereof:
2 Of the Gospel) though the Whole word of God be the general Object of justifying Faith, yet the Gospel is the special Object thereof:
crd pp-f dt n1) cs dt j-jn n1 pp-f np1 vbb dt j n1 pp-f vvg n1, av dt n1 vbz dt j n1 av:
(38) treatise (DIV2)
801
Image 12
2962
by it is the heart of a beleeuer especially moued, and affected;
by it is the heart of a believer especially moved, and affected;
p-acp pn31 vbz dt n1 pp-f dt n1 av-j vvn, cc vvn;
(38) treatise (DIV2)
801
Image 12
2963
and this is it which iustifying faith hath common with that kinde of faith that commeth nearest vnto it,
and this is it which justifying faith hath Common with that kind of faith that comes nearest unto it,
cc d vbz pn31 r-crq vvg n1 vhz j p-acp d n1 pp-f n1 cst vvz js p-acp pn31,
(38) treatise (DIV2)
801
Image 12
2964
and is hardly distinguished from it, namely a temporary faith. What the Gospell is wee haue shewed before.
and is hardly distinguished from it, namely a temporary faith. What the Gospel is we have showed before.
cc vbz av vvn p-acp pn31, av dt j n1. q-crq dt n1 vbz pns12 vhb vvn a-acp.
(38) treatise (DIV2)
801
Image 12
2965
The summe of it is plainely and fully laide downe by Christ himselfe, in these words, God so loued the World, that hee gaue his onely begotten Sonne, that whosoeuer beleeueth in him, should not perish, but haue euerlasting life.
The sum of it is plainly and Fully laid down by christ himself, in these words, God so loved the World, that he gave his only begotten Son, that whosoever Believeth in him, should not perish, but have everlasting life.
dt n1 pp-f pn31 vbz av-j cc av-j vvn a-acp p-acp np1 px31, p-acp d n2, np1 av vvd dt n1, cst pns31 vvd po31 j vvn n1, cst r-crq vvz p-acp pno31, vmd xx vvi, cc-acp vhb j n1.
(38) treatise (DIV2)
801
Image 12
2966
3 Whereby Christ and all his benefits offered therein.) Christ Iesus is the subiect matter, and very substance of the Gospel,
3 Whereby christ and all his benefits offered therein.) christ Iesus is the Subject matter, and very substance of the Gospel,
crd c-crq np1 cc d po31 n2 vvd av.) np1 np1 vbz dt j-jn n1, cc j n1 pp-f dt n1,
(38) treatise (DIV2)
802
Image 12
2967
and so the proper and peculiar obiect of iustifying faith.
and so the proper and peculiar Object of justifying faith.
cc av dt j cc j n1 pp-f vvg n1.
(38) treatise (DIV2)
802
Image 12
2968
Christ I say, not barely and nakedly considered in himselfe (for then were he no Sauiour) but accompanied with all those benefits, which as our Mediator and Redeemer he wrought and purchased for vs. The Apostle setteth downe foure of those benefits, Wisdome, Righteousnesse, Sanctification, Redemption:
christ I say, not barely and nakedly considered in himself (for then were he not Saviour) but accompanied with all those benefits, which as our Mediator and Redeemer he wrought and purchased for us The Apostle sets down foure of those benefits, Wisdom, Righteousness, Sanctification, Redemption:
np1 pns11 vvb, xx av-j cc av-j vvn p-acp px31 (c-acp av vbdr pns31 xx n1) cc-acp vvn p-acp d d n2, r-crq c-acp po12 n1 cc n1 pns31 vvd cc vvn p-acp pno12 dt n1 vvz a-acp crd pp-f d n2, n1, n1, n1, n1:
(38) treatise (DIV2)
802
Image 12
2969
vnder which the other may bee comprised. These are said to bee offered in the Gospell.
under which the other may be comprised. These Are said to be offered in the Gospel.
p-acp r-crq dt n-jn vmb vbi vvn. d vbr vvn pc-acp vbi vvn p-acp dt n1.
(38) treatise (DIV2)
802
Image 12
2970
1 Because of the necessary relation betwixt receiuing and offering: for receiuing presupposeth an offering. 2 To shew the ground of our receiuing, which is Gods free offer.
1 Because of the necessary Relation betwixt receiving and offering: for receiving presupposeth an offering. 2 To show the ground of our receiving, which is God's free offer.
vvn p-acp pp-f dt j n1 p-acp vvg cc vvg: c-acp vvg vvz dt n1. crd pc-acp vvi dt n1 pp-f po12 n-vvg, r-crq vbz ng1 j n1.
(38) treatise (DIV2)
803
Image 12
2971
3 To shew that all they who receiue not Christ, plainly reiect him: and so are iustly condemned for reiecting him.
3 To show that all they who receive not christ, plainly reject him: and so Are justly condemned for rejecting him.
crd pc-acp vvi cst d pns32 r-crq vvb xx np1, av-j vvi pno31: cc av vbr av-j vvn p-acp vvg pno31.
(38) treatise (DIV2)
805
Image 12
2972
4 Are receiued ) In the act of receiuing, the nature of iustifying faith especially consisteth,
4 are received) In the act of receiving, the nature of justifying faith especially Consisteth,
crd vbr vvn) p-acp dt n1 pp-f vvg, dt n1 pp-f vvg n1 av-j vvz,
(38) treatise (DIV2)
806
Image 12
2973
for thereby is Christ made a mans owne: in this the best temporary faith that may be, commeth short of iustifying faith:
for thereby is christ made a men own: in this the best temporary faith that may be, comes short of justifying faith:
c-acp av vbz np1 vvn dt ng1 d: p-acp d dt js j n1 cst vmb vbi, vvz j pp-f vvg n1:
(38) treatise (DIV2)
806
Image 12
2974
for all that ioy which temporary beleeuers conceiue, ariseth not from any true possession of Christ,
for all that joy which temporary believers conceive, arises not from any true possession of christ,
c-acp d cst n1 r-crq j n2 vvi, vvz xx p-acp d j n1 pp-f np1,
(38) treatise (DIV2)
806
Image 12
2975
but onely from some apprehension of those great and excellent things, which in the Gospell are promised.
but only from Some apprehension of those great and excellent things, which in the Gospel Are promised.
cc-acp av-j p-acp d n1 pp-f d j cc j n2, r-crq p-acp dt n1 vbr vvn.
(38) treatise (DIV2)
806
Image 12
2976
Iustifying faith is as it it were the hand of the soule, a spirituall instrument framed in our hearts by the Spirit of God, whereby we lay hold on Christ,
Justifying faith is as it it were the hand of the soul, a spiritual Instrument framed in our hearts by the Spirit of God, whereby we lay hold on christ,
vvg n1 vbz c-acp pn31 pn31 vbdr dt n1 pp-f dt n1, dt j n1 vvn p-acp po12 n2 p-acp dt n1 pp-f np1, c-crq pns12 vvb vvb p-acp np1,
(38) treatise (DIV2)
806
Image 12
2977
and apply or take vnto our selues, and receiue those things which God in the Gospel offereth vnto vs. This word of receiuing, fitly answereth that metaphor of eating and drinking, so oft vsed in the Scripture to set forth the nature of Faith.
and apply or take unto our selves, and receive those things which God in the Gospel Offereth unto us This word of receiving, fitly Answers that metaphor of eating and drinking, so oft used in the Scripture to Set forth the nature of Faith.
cc vvi cc vvi p-acp po12 n2, cc vvi d n2 r-crq np1 p-acp dt n1 vvz p-acp pno12 d n1 pp-f vvg, av-j vvz d n1 pp-f vvg cc vvg, av av vvn p-acp dt n1 pc-acp vvi av dt n1 pp-f n1.
(38) treatise (DIV2)
806
Image 12
2978
Ye know that all the benefit we receiue by food, cometh from our eating & drinking it:
You know that all the benefit we receive by food, comes from our eating & drinking it:
pn22 vvb cst d dt n1 pns12 vvb p-acp n1, vvz p-acp po12 j-vvg cc vvg pn31:
(38) treatise (DIV2)
806
Image 12
2979
though there be set before a man great plenty of dainty and wholesom cheare, yet if it be not eaten, where is the benefit of it? so in vaine is Christ with all his benefits offered, if he be not receiued.
though there be Set before a man great plenty of dainty and wholesome cheer, yet if it be not eaten, where is the benefit of it? so in vain is christ with all his benefits offered, if he be not received.
cs pc-acp vbi vvn p-acp dt n1 j n1 pp-f j cc j n1, av cs pn31 vbb xx vvn, q-crq vbz dt n1 pp-f pn31? av p-acp j vbz np1 p-acp d po31 n2 vvd, cs pns31 vbb xx vvn.
(38) treatise (DIV2)
806
Image 12
2980
Fitly also doth it answer another excellent metaphor, (namely of marriage) which is oft vsed in the holy Scripture, to set forth that neere vnion which is betwixt Christ and the faithfull.
Fitly also does it answer Another excellent metaphor, (namely of marriage) which is oft used in the holy Scripture, to Set forth that near Union which is betwixt christ and the faithful.
av-j av vdz pn31 vvi j-jn j n1, (av pp-f n1) r-crq vbz av vvn p-acp dt j n1, pc-acp vvi av d j n1 r-crq vbz p-acp np1 cc dt j.
(38) treatise (DIV2)
807
Image 12
2981
God maketh offer of his Sonne in marriage to mankinde: Christ came downe from heauen to be a suter, and to bee espoused:
God makes offer of his Son in marriage to mankind: christ Come down from heaven to be a suitor, and to be espoused:
np1 vvz n1 pp-f po31 n1 p-acp n1 p-acp n1: np1 vvd a-acp p-acp n1 pc-acp vbi dt n1, cc pc-acp vbi vvn:
(38) treatise (DIV2)
807
Image 12
2982
Ministers his friends, intreat vs in Christs steed, to accept him;
Ministers his Friends, entreat us in Christ steed, to accept him;
vvz po31 n2, vvb pno12 p-acp npg1 n1, pc-acp vvi pno31;
(38) treatise (DIV2)
807
Image 12
2983
when in our hearts we accept this offer, and receiue this Sonne of God to be our husband,
when in our hearts we accept this offer, and receive this Son of God to be our husband,
c-crq p-acp po12 n2 pns12 vvb d n1, cc vvb d n1 pp-f np1 pc-acp vbi po12 n1,
(38) treatise (DIV2)
807
Image 12
2984
then in truth and indeed wee beleeue, and not before. Thus haue I opened this definition of Faith in the seuerall parts thereof:
then in truth and indeed we believe, and not before. Thus have I opened this definition of Faith in the several parts thereof:
av p-acp n1 cc av pns12 vvb, cc xx a-acp. av vhb pns11 vvn d n1 pp-f n1 p-acp dt j n2 av:
(38) treatise (DIV2)
807
Image 12
2985
out of it two especiall points are to be noted.
out of it two especial points Are to be noted.
av pp-f pn31 crd j n2 vbr pc-acp vbi vvn.
(38) treatise (DIV2)
808
Image 12
2986
1 That euery faithfull soule, euery true beleeuer giueth a full assent in his mind to the truth of the Gospel, that God so loued the world, that he gaue his onely begotten Sonne, that whosoeuer beleeueth in him, should not perish, but haue euerlasting life:
1 That every faithful soul, every true believer gives a full assent in his mind to the truth of the Gospel, that God so loved the world, that he gave his only begotten Son, that whosoever Believeth in him, should not perish, but have everlasting life:
vvd cst d j n1, d j n1 vvz dt j n1 p-acp po31 n1 p-acp dt n1 pp-f dt n1, cst np1 av vvd dt n1, cst pns31 vvd po31 j vvn n1, cst r-crq vvz p-acp pno31, vmd xx vvi, cc-acp vhb j n1:
(38) treatise (DIV2)
809
Image 12
2987
so as heere is excluded, a wauering opinion (for beliefe is a strong perswasion;) and also a presumptuous conceit, (for the Gospel is the Word of Truth, which cannot deceiue.)
so as Here is excluded, a wavering opinion (for belief is a strong persuasion;) and also a presumptuous conceit, (for the Gospel is the Word of Truth, which cannot deceive.)
av c-acp av vbz vvn, dt j-vvg n1 (p-acp n1 vbz dt j n1;) cc av dt j n1, (c-acp dt n1 vbz dt n1 pp-f n1, r-crq vmbx vvi.)
(38) treatise (DIV2)
809
Image 12
2988
2 That with the assent of the mind, there goeth a consent of the will:
2 That with the assent of the mind, there Goes a consent of the will:
crd d p-acp dt n1 pp-f dt n1, pc-acp vvz dt n1 pp-f dt n1:
(38) treatise (DIV2)
810
Image 12
2989
soas what the beleeuer conceiueth in his vnderstanding to be true, he embraceth in his will to be good,
soas what the believer conceiveth in his understanding to be true, he Embraceth in his will to be good,
fw-la q-crq dt n1 vvz p-acp po31 n1 pc-acp vbi j, pns31 vvz p-acp po31 n1 pc-acp vbi j,
(38) treatise (DIV2)
810
Image 12
2990
and so in his heart ioyfully receiueth that fa••r which God freely offereth vnto him, namely, Christ IeIesus, and in, & with him all things needfull to saluation.
and so in his heart joyfully receiveth that fa••r which God freely Offereth unto him, namely, christ IeIesus, and in, & with him all things needful to salvation.
cc av p-acp po31 n1 av-j vvz d n1 r-crq np1 av-j vvz p-acp pno31, av, np1 np1, cc p-acp, cc p-acp pno31 d n2 j p-acp n1.
(38) treatise (DIV2)
810
Image 12
2991
Thus by Gods offer of his Sonne in the Gospel, and our receiuing of him by Faith, we come to be espoused to Christ, as a Bride to her Bridegroome:
Thus by God's offer of his Son in the Gospel, and our receiving of him by Faith, we come to be espoused to christ, as a Bride to her Bridegroom:
av p-acp ng1 n1 pp-f po31 n1 p-acp dt n1, cc po12 n-vvg pp-f pno31 p-acp n1, pns12 vvb pc-acp vbi vvn p-acp np1, p-acp dt n1 p-acp po31 n1:
(38) treatise (DIV2)
811
Image 12
2992
to be in graffed into him, as sciences into a stocke:
to be in graffed into him, as sciences into a stock:
pc-acp vbi p-acp vvn p-acp pno31, p-acp n2 p-acp dt n1:
(38) treatise (DIV2)
811
Image 12
2993
to be of one body with him, he the head, we the members, and so he and we to make one Christ. By the Faith here spoken of, Christ dwelleth in our hearts, he is ours, and we are his. to be of one body with him, he the head, we the members, and so he and we to make one christ. By the Faith Here spoken of, christ dwells in our hearts, he is ours, and we Are his.
pc-acp vbi pp-f crd n1 p-acp pno31, pns31 dt n1, pns12 dt n2, cc av pns31 cc pns12 p-acp vvi crd np1. p-acp dt n1 av vvn pp-f, np1 vvz p-acp po12 n2, pns31 vbz png12, cc pns12 vbr png31.
(38) treatise (DIV2)
811
Image 12
2994
This, and nothing but this is it wherewith we shalbe able to quench all the fiery darts of the wicked.
This, and nothing but this is it wherewith we shall able to quench all the fiery darts of the wicked.
np1, cc pix p-acp d vbz pn31 c-crq pns12 vmb|vbi j pc-acp vvi d dt j n2 pp-f dt j.
(38) treatise (DIV2)
811
Image 12
2995
§. 15. Of the resemblance betwixt Faith and a Shield. NOw further marke how fitly this Faith is compared to a Shield.
§. 15. Of the resemblance betwixt Faith and a Shield. NOw further mark how fitly this Faith is compared to a Shield.
§. crd pp-f dt n1 p-acp n1 cc dt n1. av av-jc n1 c-crq av-j d n1 vbz vvn p-acp dt n1.
(38) treatise (DIV2)
811
Image 12
2996
A Shield is a generall fence for the whole body, especially for the principall parts, the head and heart.A Shield is a general fence for the Whole body, especially for the principal parts, the head and heart.
dt n1 vbz dt j n1 p-acp dt j-jn n1, av-j p-acp dt j-jn n2, dt n1 cc n1.
(38) treatise (DIV2)
813
Image 12
2997
There are sundry kindes of shields, bucklers, and targets vsed in warre:
There Are sundry Kinds of shields, bucklers, and targets used in war:
pc-acp vbr j n2 pp-f n2, n2, cc n2 vvn p-acp n1:
(38) treatise (DIV2)
813
Image 12
2998
some round and small, some square, some like an halfe moone, some after one fashion, some after another,
Some round and small, Some square, Some like an half moon, Some After one fashion, Some After Another,
d j cc j, d n-jn, d av-j dt j-jn n1, d p-acp crd n1, d p-acp n-jn,
(38) treatise (DIV2)
813
Image 12
2999
and accordingly they haue diuers names. The Greeke word which heere the Apostle vseth, is taken from a doore or gate:
and accordingly they have diverse names. The Greek word which Here the Apostle uses, is taken from a door or gate:
cc av-vvg pns32 vhb j n2. dt jp n1 r-crq av dt n1 vvz, vbz vvn p-acp dt n1 cc n1:
(38) treatise (DIV2)
813
Image 12
3000
so as it signifieth, a long, broad, large shield, wherewith the whole body was couered.
so as it signifies, a long, broad, large shield, wherewith the Whole body was covered.
av c-acp pn31 vvz, dt j, j, j n1, c-crq dt j-jn n1 vbds vvn.
(38) treatise (DIV2)
813
Image 12
3001
The vse of it is both to auoide handy blowes, strokes, foines, pushes and the like, made with Sword, Halberd, Sp•are, and such like weapons;
The use of it is both to avoid handy blows, Strokes, foines, pushes and the like, made with Sword, Halberd, Sp•are, and such like weapons;
dt n1 pp-f pn31 vbz av-d pc-acp vvi j n2, vvz, n2, vvz cc dt j, vvn p-acp n1, n1, vvb, cc d j n2;
(38) treatise (DIV2)
813
Image 12
3002
and also to keepe off Darts, Arrowes, Bullets, Stones, and such annoyances as were shot, and flung afarre off:
and also to keep off Darts, Arrows, Bullets, Stones, and such annoyances as were shot, and flung afar off:
cc av pc-acp vvi a-acp n2, n2, n2, n2, cc d n2 a-acp vbdr vvn, cc vvd av a-acp:
(38) treatise (DIV2)
813
Image 12
3003
so as it is a common defence against all sorts of weapons, all kinds of assaults.
so as it is a Common defence against all sorts of weapons, all Kinds of assaults.
av c-acp pn31 vbz dt j n1 p-acp d n2 pp-f n2, d n2 pp-f n2.
(38) treatise (DIV2)
813
Image 12
3004
Of this vse is Faith, able to defend the whole man from al sorts of temptations cast against him by any of his spirituall enemies, the flesh, world, or diuell.
Of this use is Faith, able to defend the Whole man from all sorts of temptations cast against him by any of his spiritual enemies, the Flesh, world, or Devil.
pp-f d n1 vbz n1, j pc-acp vvi dt j-jn n1 p-acp d n2 pp-f n2 vvn p-acp pno31 p-acp d pp-f po31 j n2, dt n1, n1, cc n1.
(38) treatise (DIV2)
814
Image 12
3005
By Faith the beleeuer holdeth out Christ himselfe, and the power and efficacy of his obedience and suffering, against all spirituall assaults:
By Faith the believer holds out christ himself, and the power and efficacy of his Obedience and suffering, against all spiritual assaults:
p-acp n1 dt n1 vvz av np1 px31, cc dt n1 cc n1 pp-f po31 n1 cc n1, p-acp d j n2:
(38) treatise (DIV2)
814
Image 12
3006
if this defend him not from all, what can? This will keepe vs safe from temptations, taken from the corruption of our nature, imperfection of our obedience, innumerable number,
if this defend him not from all, what can? This will keep us safe from temptations, taken from the corruption of our nature, imperfection of our Obedience, innumerable number,
cs d vvb pno31 xx p-acp d, r-crq vmb? d vmb vvi pno12 j p-acp n2, vvn p-acp dt n1 pp-f po12 n1, n1 pp-f po12 n1, j n1,
(38) treatise (DIV2)
814
Image 12
3007
and infinite weight of our sinnes, from prosperity, aduersity, or the like, if at least it be well vsed.
and infinite weight of our Sins, from Prosperity, adversity, or the like, if At least it be well used.
cc j n1 pp-f po12 n2, p-acp n1, n1, cc dt j, cs p-acp ds pn31 vbi av vvn.
(38) treatise (DIV2)
814
Image 12
3008
Of the well vsing of it, we shall afterwards heare. §. 16. Of the meaning of the word Take.
Of the well using of it, we shall afterwards hear. §. 16. Of the meaning of the word Take.
pp-f dt av vvg pp-f pn31, pns12 vmb av vvi. §. crd pp-f dt n1 pp-f dt n1 vvb.
(38) treatise (DIV2)
814
Image 12
3009
THe next point to be handled, is the Action whereunto we are exhorted in this word Take, which is the very same that he vsed before, verse 13. it is heere vsed in as large a sence, both to take vp,
THe next point to be handled, is the Actium whereunto we Are exhorted in this word Take, which is the very same that he used before, verse 13. it is Here used in as large a sense, both to take up,
dt ord n1 pc-acp vbi vvn, vbz dt n1 c-crq pns12 vbr vvn p-acp d n1 vvb, r-crq vbz dt av d cst pns31 vvd a-acp, n1 crd pn31 vbz av vvn p-acp c-acp j dt n1, av-d pc-acp vvi a-acp,
(38) treatise (DIV2)
815
Image 12
3010
or to take vnto one, and also to take againe and recouer a thing.
or to take unto one, and also to take again and recover a thing.
cc pc-acp vvi p-acp crd, cc av pc-acp vvi av cc vvi dt n1.
(38) treatise (DIV2)
815
Image 12
3011
Souldiers let not their Shield lie on the ground, but take it vp in their hands, hold it our against their enemies, mouing it vp and downe euery way where the enemy strikes at them;
Soldiers let not their Shield lie on the ground, but take it up in their hands, hold it our against their enemies, moving it up and down every Way where the enemy strikes At them;
ng1 vvi xx po32 n1 vvi p-acp dt n1, cc-acp vvb pn31 a-acp p-acp po32 n2, vvb pn31 po12 p-acp po32 n2, vvg pn31 a-acp cc a-acp d n1 c-crq dt n1 vvz p-acp pno32;
(38) treatise (DIV2)
815
Image 12
3012
if the enemy continue to fight, or renew the fight, they still hold it out againe and againe:
if the enemy continue to fight, or renew the fight, they still hold it out again and again:
cs dt n1 vvb pc-acp vvi, cc vvi dt n1, pns32 av vvb pn31 av av cc av:
(38) treatise (DIV2)
815
Image 12
3013
yea, if by their owne weakenesse, or thorow the violence of any blow, they let it fall,
yea, if by their own weakness, or thorough the violence of any blow, they let it fallen,
uh, cs p-acp po32 d n1, cc p-acp dt n1 pp-f d n1, pns32 vvb pn31 vvi,
(38) treatise (DIV2)
815
Image 12
3014
or slip, they presently seeke to recouer it, and take it vp againe.
or slip, they presently seek to recover it, and take it up again.
cc vvi, pns32 av-j vvb pc-acp vvi pn31, cc vvb pn31 a-acp av.
(38) treatise (DIV2)
815
Image 12
3015
Thus must we take vp and hold forth this spirituall Shield of Faith against all the temptations of Satan:
Thus must we take up and hold forth this spiritual Shield of Faith against all the temptations of Satan:
av vmb pns12 vvi a-acp cc vvi av d j n1 pp-f n1 p-acp d dt n2 pp-f np1:
(38) treatise (DIV2)
816
Image 12
3016
and if thorow our owne infirmity, or our enemies fiercenesse we suffer it to faile and fall away,
and if thorough our own infirmity, or our enemies fierceness we suffer it to fail and fallen away,
cc cs p-acp po12 d n1, cc po12 ng1 n1 pns12 vvb pn31 pc-acp vvi cc vvi av,
(38) treatise (DIV2)
816
Image 12
3017
then recouer it againe, and continue to defend our selues with it, so long as wee shall haue enemies to assault vs. This point of taking the Shield of Faith, respecteth diuerse sorts of people:
then recover it again, and continue to defend our selves with it, so long as we shall have enemies to assault us This point of taking the Shield of Faith, respecteth diverse sorts of people:
av vvb pn31 av, cc vvb pc-acp vvi po12 n2 p-acp pn31, av av-j c-acp pns12 vmb vhi n2 pc-acp vvi pno12 d n1 pp-f vvg dt n1 pp-f n1, vvz j n2 pp-f n1:
(38) treatise (DIV2)
816
Image 12
3018
1 Them who haue it not; they must labour to get it. 2 Them who doubt whether they haue it, or no: they must proue it.
1 Them who have it not; they must labour to get it. 2 Them who doubt whither they have it, or no: they must prove it.
vvd pno32 r-crq vhb pn31 xx; pns32 vmb vvi p-acp vvb pn31. crd pno32 r-crq n1 cs pns32 vhb pn31, cc dx: pns32 vmb vvi pn31.
(38) treatise (DIV2)
818
Image 12
3019
3 Them who feare they may lose it; they must seeke to preserue it. 4 Them who are established therein; they must well vse it.
3 Them who Fear they may loose it; they must seek to preserve it. 4 Them who Are established therein; they must well use it.
crd pno32 r-crq n1 pns32 vmb vvi pn31; pns32 vmb vvi p-acp vvb pn31. crd pno32 r-crq vbr vvn av; pns32 vmb av vvi pn31.
(38) treatise (DIV2)
820
Image 12
3020
I wil therefore in order shew how faith may bee 1 Gotten. 2 Proued. 3 Preserued. 4 Well vsed.
I will Therefore in order show how faith may be 1 Got. 2 Proved. 3 Preserved. 4 Well used.
pns11 vmb av p-acp n1 vvi c-crq n1 vmb vbi vvn vvn. crd vvn. crd vvn. crd av vvn.
(38) treatise (DIV2)
822
Image 12
3021
§. 17. Of the Author of Faith. FOr the first, note first the Author of Faith.
§. 17. Of the Author of Faith. FOr the First, note First the Author of Faith.
§. crd pp-f dt n1 pp-f n1. p-acp dt ord, vvb ord dt n1 pp-f n1.
(38) treatise (DIV2)
822
Image 12
3022
Secondly, the meanes whereby it is wrought.
Secondly, the means whereby it is wrought.
ord, dt n2 c-crq pn31 vbz vvn.
(38) treatise (DIV2)
823
Image 12
3023
1 The Author of Faith is, euen he from whom euery good giuing, and euery perfect gift commeth.
1 The Author of Faith is, even he from whom every good giving, and every perfect gift comes.
vvd dt n1 pp-f n1 vbz, av pns31 p-acp ro-crq d j vvg, cc d j n1 vvz.
(38) treatise (DIV2)
824
Image 12
3024
Faith is the gift of God. Faith is the gift of God.
n1 vbz dt n1 pp-f np1.
(38) treatise (DIV2)
824
Image 12
3025
This is the worke of God that yee beleeue &c. Now because this is one of those workes of God, which are said to be without towards the creature, it is in Scripture attributed to all the three persons, and to euery of them. This is the work of God that ye believe etc. Now Because this is one of those works of God, which Are said to be without towards the creature, it is in Scripture attributed to all the three Persons, and to every of them.
d vbz dt n1 pp-f np1 cst pn22 vvb av av p-acp d vbz pi pp-f d n2 pp-f np1, r-crq vbr vvn pc-acp vbi p-acp p-acp dt n1, pn31 vbz p-acp n1 vvn p-acp d dt crd n2, cc p-acp d pp-f pno32.
(38) treatise (DIV2)
824
Image 12
3026
To the first, where Christ saith, No man con••me vnto me (i) beleeue) except the Father draw him.
To the First, where christ Says, No man con••me unto me (i) believe) except the Father draw him.
p-acp dt ord, c-crq np1 vvz, dx n1 vvd p-acp pno11 (uh) vvb) p-acp dt n1 vvb pno31.
(38) treatise (DIV2)
824
Image 12
3027
To the second, where the Apostle calleth Iesus the Author and finisher of our Faith.
To the second, where the Apostle calls Iesus the Author and finisher of our Faith.
p-acp dt ord, c-crq dt n1 vvz np1 dt n1 cc n1 pp-f po12 n1.
(38) treatise (DIV2)
824
Image 12
3028
To the third, where the Apostle ▪ reckoneth Faith among the fruits of the Spirit. §. 18. Of the motiue and end why God worketh Faith.
To the third, where the Apostle ▪ Reckoneth Faith among the fruits of the Spirit. §. 18. Of the motive and end why God works Faith.
p-acp dt ord, c-crq dt n1 ▪ vvz n1 p-acp dt n2 pp-f dt n1. §. crd pp-f dt n1 cc n1 c-crq np1 vvz n1.
(38) treatise (DIV2)
824
Image 12
3029
IN declaring why God worketh Faith, obserue, 1 What moueth him thereto. 2 What hee aimeth at therein.
IN declaring why God works Faith, observe, 1 What moves him thereto. 2 What he aimeth At therein.
p-acp vvg c-crq np1 vvz n1, vvb, crd r-crq vvz pno31 av. crd q-crq pns31 vvz p-acp av.
(38) treatise (DIV2)
825
Image 12
3030
Nothing out of God can moue God to worke this precious gift in man:
Nothing out of God can move God to work this precious gift in man:
np1 av pp-f np1 vmb vvi np1 pc-acp vvi d j n1 p-acp n1:
(38) treatise (DIV2)
826
Image 12
3031
It is his meere good will that moueth him, as Christ expresly declareth in his thanksgiuing to God, saying, It is so, O Father, It is his mere good will that moves him, as christ expressly Declareth in his thanksgiving to God, saying, It is so, Oh Father,
pn31 vbz po31 j j n1 cst vvz pno31, c-acp np1 av-j vvz p-acp po31 n1 p-acp np1, vvg, pn31 vbz av, uh n1,
(38) treatise (DIV2)
826
Image 12
3032
because thy good pleasure is such. Because thy good pleasure is such.
c-acp po21 j n1 vbz d.
(38) treatise (DIV2)
826
Image 12
3033
The end which God aimeth at in working this grace is principally in respect of himselfe, the setting forth of his owne glory, as we shewed before:
The end which God aimeth At in working this grace is principally in respect of himself, the setting forth of his own glory, as we showed before:
dt n1 r-crq np1 vvz p-acp p-acp vvg d n1 vbz av-j p-acp n1 pp-f px31, dt n-vvg av pp-f po31 d n1, c-acp pns12 vvd a-acp:
(38) treatise (DIV2)
827
Image 12
3034
but secondarily the saluation of mankind. Therefore Saint Peter termeth saluation the end of our Faith.
but secondarily the salvation of mankind. Therefore Saint Peter termeth salvation the end of our Faith.
cc-acp av-j dt n1 pp-f n1. av n1 np1 vvz n1 dt n1 pp-f po12 n1.
(38) treatise (DIV2)
827
Image 12
3035
These points I thought good thus briefly to note, 1 To commend vnto you this precious gift of Faith.
These points I Thought good thus briefly to note, 1 To commend unto you this precious gift of Faith.
d n2 pns11 vvd j av av-j pc-acp vvi, vvd pc-acp vvi p-acp pn22 d j n1 pp-f n1.
(38) treatise (DIV2)
828
Image 12
3036
For how much the more excellent the Author of any thing is, and the end which he aimeth at therein,
For how much the more excellent the Author of any thing is, and the end which he aimeth At therein,
p-acp c-crq av-d dt av-dc j dt n1 pp-f d n1 vbz, cc dt n1 r-crq pns31 vvz p-acp av,
(38) treatise (DIV2)
829
Image 12
3037
so much more excellent is the thing it selfe. 2 To take away all matter of boasting from them who haue this gift:
so much more excellent is the thing it self. 2 To take away all matter of boasting from them who have this gift:
av av-d av-dc j vbz dt n1 pn31 n1. crd pc-acp vvi av d n1 pp-f vvg p-acp pno32 r-crq vhb d n1:
(38) treatise (DIV2)
829
Image 12
3038
though it be a most precious grace, yet it affordeth no matter of glorying to vs in our selues,
though it be a most precious grace, yet it affords no matter of glorying to us in our selves,
cs pn31 vbb dt av-ds j n1, av pn31 vvz dx n1 pp-f vvg p-acp pno12 p-acp po12 n2,
(38) treatise (DIV2)
830
Image 12
3039
because we haue it not of our selues. 3 To stirre vs vp to giue all the praise and glory thereof to God:
Because we have it not of our selves. 3 To stir us up to give all the praise and glory thereof to God:
c-acp pns12 vhb pn31 xx pp-f po12 n2. crd pc-acp vvi pno12 a-acp pc-acp vvi d dt n1 cc n1 av p-acp np1:
(38) treatise (DIV2)
830
Image 12
3040
vpon this very ground doth the Apostle giue glory to God, because of him, and through him,
upon this very ground does the Apostle give glory to God, Because of him, and through him,
p-acp d j n1 vdz dt n1 vvb n1 p-acp np1, c-acp pp-f pno31, cc p-acp pno31,
(38) treatise (DIV2)
831
Image 12
3041
and for him are all things. and for him Are all things.
cc p-acp pno31 vbr d n2.
(38) treatise (DIV2)
831
Image 12
3042
4 To shew that it is not in mans power to haue it when he will;
4 To show that it is not in men power to have it when he will;
crd pc-acp vvi cst pn31 vbz xx p-acp ng1 n1 pc-acp vhi pn31 c-crq pns31 vmb;
(38) treatise (DIV2)
832
Image 12
3043
that so ye may be the more carefull in vsing the meanes which God affoordeth and appointeth for the attaining thereto.
that so you may be the more careful in using the means which God affordeth and appoints for the attaining thereto.
cst av pn22 vmb vbi dt av-dc j p-acp vvg dt n2 r-crq np1 vvz cc vvz p-acp dt vvg av.
(38) treatise (DIV2)
832
Image 12
3044
Is it not a point of egregious folly to be carelesse in vsing, or negligently to put off those meanes of obtaining any excellent thing, which he who onely can worke and bestow that thing, hath appointed for the obtaining thereof? §. 19. Of the meanes of working Faith.
Is it not a point of egregious folly to be careless in using, or negligently to put off those means of obtaining any excellent thing, which he who only can work and bestow that thing, hath appointed for the obtaining thereof? §. 19. Of the means of working Faith.
vbz pn31 xx dt n1 pp-f j n1 pc-acp vbi j p-acp vvg, cc av-j pc-acp vvi a-acp d n2 pp-f vvg d j n1, r-crq pns31 r-crq av-j vmb vvi cc vvi d n1, vhz vvn p-acp dt n-vvg av? §. crd pp-f dt n2 pp-f j-vvg n1.
(38) treatise (DIV2)
832
Image 12
3045
IN laying downe the meanes which our wise God hath appointed to worke Faith, I will shew, 1 What God himselfe doth. 2 What he requireth man to doe.
IN laying down the means which our wise God hath appointed to work Faith, I will show, 1 What God himself does. 2 What he requires man to do.
p-acp vvg a-acp dt n2 r-crq po12 j np1 vhz vvn pc-acp vvi n1, pns11 vmb vvi, crd r-crq np1 px31 vdz. crd q-crq pns31 vvz n1 pc-acp vdi.
(38) treatise (DIV2)
833
Image 12
3046
In considering what meanes God vseth, let vs all note what order he obserueth in making the means effectuall. The meanes are, Outward. Inward.
In considering what means God uses, let us all note what order he observeth in making the means effectual. The means Are, Outward. Inward.
p-acp vvg r-crq vvz np1 vvz, vvb pno12 d n1 r-crq n1 pns31 vvz p-acp vvg dt n2 j. dt n2 vbr, j. j.
(38) treatise (DIV2)
835
Image 12
3047
The outward meanes are either such as both worke and strengthen Faith, as the word of God:
The outward means Are either such as both work and strengthen Faith, as the word of God:
dt j n2 vbr d d c-acp d n1 cc vvi n1, p-acp dt n1 pp-f np1:
(38) treatise (DIV2)
837
Image 12
3048
or onely strengthen it, as the Sacraments. Hereof I shall speake heereafter.
or only strengthen it, as the Sacraments. Hereof I shall speak hereafter.
cc av-j vvi pn31, c-acp dt n2. av pns11 vmb vvi av.
(38) treatise (DIV2)
837
Image 12
3049
Concerning the Word, the Apostle saith, r How shall they beleeue in him of whom they haue not heard? and therevpon thus concludeth, Faith commeth by hearing, and hearing by the word of God, ( Rom. 10. 14, 17.) Of Gods word there be two parts, the Law, and the Gospel. Both these haue an especiall worke for the working of Faith.
Concerning the Word, the Apostle Says, r How shall they believe in him of whom they have not herd? and thereupon thus Concludeth, Faith comes by hearing, and hearing by the word of God, (Rom. 10. 14, 17.) Of God's word there be two parts, the Law, and the Gospel. Both these have an especial work for the working of Faith.
vvg dt n1, dt n1 vvz, zz q-crq vmb pns32 vvi p-acp pno31 pp-f ro-crq pns32 vhb xx vvn? cc av av vvz, n1 vvz p-acp vvg, cc vvg p-acp dt n1 pp-f np1, (np1 crd crd, crd) pp-f npg1 n1 pc-acp vbi crd n2, dt n1, cc dt n1. d d vhb dt j n1 p-acp dt n-vvg pp-f n1.
(38) treatise (DIV2)
838
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The law to prepare a mans heart for Faith, in which respect it is called our schoole-master to bring vs to Christ, that wee may be iustified by Faith. The law to prepare a men heart for Faith, in which respect it is called our Schoolmaster to bring us to christ, that we may be justified by Faith.
dt n1 pc-acp vvi dt ng1 n1 p-acp n1, p-acp r-crq n1 pn31 vbz vvn po12 n1 pc-acp vvi pno12 p-acp np1, cst pns12 vmb vbi vvn p-acp n1.
(38) treatise (DIV2)
838
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The Gospell to worke further vpon the heart so prepared, and to accomplish this worke of Faith:
The Gospel to work further upon the heart so prepared, and to accomplish this work of Faith:
dt n1 pc-acp vvi av-jc p-acp dt n1 av vvn, cc pc-acp vvi d n1 pp-f n1:
(38) treatise (DIV2)
838
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whereupon he termeth the Gospel by a propriety, The Gospel of Faith: and saith of the Ephesians, that they beleeued after that they heard the Gospel.
whereupon he termeth the Gospel by a propriety, The Gospel of Faith: and Says of the Ephesians, that they believed After that they herd the Gospel.
c-crq pns31 vvz dt n1 p-acp dt n1, dt n1 pp-f n1: cc vvz pp-f dt njp2, cst pns32 vvd p-acp cst pns32 vvd dt n1.
(38) treatise (DIV2)
838
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Quest. Whether is the Word preached onely, or the Word read also a meanes of working Faith?Quest. Whither is the Word preached only, or the Word read also a means of working Faith?
n1. cs vbz dt n1 vvd av-j, cc dt n1 vvb av dt n2 pp-f j-vvg n1?
(38) treatise (DIV2)
839
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Answ. It may not be denyed but that the holy Scriptures themselues, and good Commentaries on them, Answer It may not be denied but that the holy Scriptures themselves, and good Commentaries on them,
np1 pn31 vmb xx vbi vvn p-acp d dt j n2 px32, cc j n2 p-acp pno32,
(38) treatise (DIV2)
840
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3055
and printed Sermons, or other bookes, laying forth the true doctrine of the Scripture, being read and vnderstood, may be the blessing of God worke Faith:
and printed Sermons, or other books, laying forth the true Doctrine of the Scripture, being read and understood, may be the blessing of God work Faith:
cc j-vvn n2, cc j-jn n2, vvg av dt j n1 pp-f dt n1, vbg vvn cc vvn, vmb vbi dt n1 pp-f np1 vvi n1:
(38) treatise (DIV2)
840
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but the especiall ordinary meanes, and most powerfull vsual meanes, is the word preached:
but the especial ordinary means, and most powerful usual means, is the word preached:
cc-acp dt j j n2, cc av-ds j j n2, vbz dt n1 vvd:
(38) treatise (DIV2)
840
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3057
this is it which the Scripture layeth downe How shall they bele•ue in him, of whom they haue not heard? how shall they heare without a Preacher? It pleased God by preaching to saue, &c. Yee receiued the Spirit by the hearing of Faith.
this is it which the Scripture Layeth down How shall they bele•ue in him, of whom they have not herd? how shall they hear without a Preacher? It pleased God by preaching to save, etc. Ye received the Spirit by the hearing of Faith.
d vbz pn31 r-crq dt n1 vvz a-acp c-crq vmb pns32 vvi p-acp pno31, pp-f ro-crq pns32 vhb xx vvn? q-crq vmb pns32 vvi p-acp dt n1? pn31 vvd np1 p-acp vvg pc-acp vvi, av pn22 vvd dt n1 p-acp dt n-vvg pp-f n1.
(38) treatise (DIV2)
840
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3058
Thus we see that preaching is Gods ordinance, wherevnto especially without question he wil giue his blessing.
Thus we see that preaching is God's Ordinance, whereunto especially without question he will give his blessing.
av pns12 vvb cst vvg vbz ng1 n1, c-crq av-j p-acp n1 pns31 vmb vvi po31 n1.
(38) treatise (DIV2)
841
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3059
Besides, it is an especiall meanes to make people to embrace the promises of the Gospel,
Beside, it is an especial means to make people to embrace the promises of the Gospel,
p-acp, pn31 vbz dt j n2 pc-acp vvi n1 pc-acp vvi dt n2 pp-f dt n1,
(38) treatise (DIV2)
841
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3060
when Gods Ministers to whom is committed the word of reconciliation, and who stand in Christs steed,
when God's Ministers to whom is committed the word of reconciliation, and who stand in Christ steed,
c-crq npg1 n2 p-acp ro-crq vbz vvn dt n1 pp-f n1, cc q-crq vvb p-acp npg1 n1,
(38) treatise (DIV2)
841
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as though God did beseech vs, shall pray vs to be reconciled to God, and make offer and tender vnto vs of all the promises of God.
as though God did beseech us, shall pray us to be reconciled to God, and make offer and tender unto us of all the promises of God.
c-acp cs np1 vdd vvi pno12, vmb vvi pno12 pc-acp vbi vvn p-acp np1, cc vvi n1 cc vvi p-acp pno12 pp-f d dt n2 pp-f np1.
(38) treatise (DIV2)
841
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3062
The inward meanes (or rather cause) is the sanctifying Spirit of God, who softneth, quickneth, openeth our hearts,
The inward means (or rather cause) is the sanctifying Spirit of God, who softeneth, Quickeneth, Openeth our hearts,
dt j n2 (cc av-c n1) vbz dt j-vvg n1 pp-f np1, r-crq vvz, vvz, vvz po12 n2,
(38) treatise (DIV2)
842
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and maketh them as good ground, so as the good seed of Gods word being cast into them, taketh deepe rooting,
and makes them as good ground, so as the good seed of God's word being cast into them, Takes deep rooting,
cc vv2 pno32 p-acp j n1, av c-acp dt j n1 pp-f npg1 n1 vbg vvn p-acp pno32, vvz j-jn n-vvg,
(38) treatise (DIV2)
842
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& bringeth forth the blessed fruit of Faith.
& brings forth the blessed fruit of Faith.
cc vvz av dt j-vvn n1 pp-f n1.
(38) treatise (DIV2)
842
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3065
The Apostle saith, that his preaching was in demonstration of the spirit, that their Faith might be in the power of God.
The Apostle Says, that his preaching was in demonstration of the Spirit, that their Faith might be in the power of God.
dt np1 vvz, cst po31 vvg vbds p-acp n1 pp-f dt n1, cst po32 n1 vmd vbi p-acp dt n1 pp-f np1.
(38) treatise (DIV2)
842
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3066
It is noted that the Lord (namely by his Spirit) opened the heart of Lydia, that she attended vnto the things which Paule spake.
It is noted that the Lord (namely by his Spirit) opened the heart of Lydia, that she attended unto the things which Paul spoke.
pn31 vbz vvn cst dt n1 (av p-acp po31 n1) vvd dt n1 pp-f np1, cst pns31 vvd p-acp dt n2 r-crq np1 vvd.
(38) treatise (DIV2)
842
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3067
In respect hereof the Apostle termeth the preaching of the Gospel, a ministration of the spirit:
In respect hereof the Apostle termeth the preaching of the Gospel, a ministration of the Spirit:
p-acp n1 av dt n1 vvz dt vvg pp-f dt n1, dt n1 pp-f dt n1:
(38) treatise (DIV2)
842
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3068
yea, he vseth this phrase, the spirit of Faith, because Faith is wrought inwardly by the Spirit.
yea, he uses this phrase, the Spirit of Faith, Because Faith is wrought inwardly by the Spirit.
uh, pns31 vvz d n1, dt n1 pp-f n1, p-acp n1 vbz vvn av-j p-acp dt n1.
(38) treatise (DIV2)
842
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3069
§. 20. Of the Lawes worke towards Faith.
§. 20. Of the Laws work towards Faith.
§. crd pp-f dt n2 vvb p-acp n1.
(38) treatise (DIV2)
842
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3070
THe order which God vseth is this, First, hee worketh on the vnderstanding, and then on the will.
THe order which God uses is this, First, he works on the understanding, and then on the will.
dt n1 r-crq np1 vvz vbz d, ord, pns31 vvz p-acp dt n1, cc av p-acp dt n1.
(38) treatise (DIV2)
843
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3071
The vnderstanding he inlighteneth by his Word, as in all fundamentall necessary points of Christian Religion, so in two especially:
The understanding he Enlighteneth by his Word, as in all fundamental necessary points of Christian Religion, so in two especially:
dt n1 pns31 vvz p-acp po31 n1, c-acp p-acp d j j n2 pp-f njp n1, av p-acp crd av-j:
(38) treatise (DIV2)
844
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3072
First, in the misery of a naturall man, Secondly, in the remedy thereof. That the Law discouereth. This the Gospell reuealeth.
First, in the misery of a natural man, Secondly, in the remedy thereof. That the Law Discovereth. This the Gospel Revealeth.
ord, p-acp dt n1 pp-f dt j n1, ord, p-acp dt n1 av. cst dt n1 vvz. d dt n1 vvz.
(38) treatise (DIV2)
844
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3073
Touching mans misery, Gods Spirit by the Law informeth a mans iudgement both of his wretchednesse thorow sinne,
Touching men misery, God's Spirit by the Law Informeth a men judgement both of his wretchedness thorough sin,
vvg vvz n1, ng1 n1 p-acp dt n1 vvz dt ng1 n1 av-d pp-f po31 n1 p-acp n1,
(38) treatise (DIV2)
845
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and of his cursednesse thorow the punishment of sinne.
and of his cursedness thorough the punishment of sin.
cc pp-f po31 n1 p-acp dt n1 pp-f n1.
(38) treatise (DIV2)
845
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3075
The Law discouereth such an infinite multitude of sinnes, as otherwise man could not possibly find out. The Law Discovereth such an infinite multitude of Sins, as otherwise man could not possibly find out.
dt n1 vvz d dt j n1 pp-f n2, c-acp av n1 vmd xx av-j vvi av.
(38) treatise (DIV2)
845
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3076
It discouereth not onely notorious sinnes of commission, but many other transgressions which naturall men count no sinnes;
It Discovereth not only notorious Sins of commission, but many other transgressions which natural men count no Sins;
pn31 vvz xx av-j j n2 pp-f n1, cc-acp d j-jn n2 r-crq j n2 vvb dx n2;
(38) treatise (DIV2)
845
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3077
many sinnes of omission, many sinnes of thought and heart, yea, the very seed of all sinne, the contagion and corruption of our nature. Saint Paule expresly saith;
many Sins of omission, many Sins of Thought and heart, yea, the very seed of all sin, the contagion and corruption of our nature. Saint Paul expressly Says;
d n2 pp-f n1, d n2 pp-f n1 cc n1, uh, dt j n1 pp-f d n1, dt n1 cc n1 pp-f po12 n1. n1 np1 av-j vvz;
(38) treatise (DIV2)
845
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3078
I knew not sinne but by the Law: for I had not knowne lust, except the Law had said, thou shalt not lust. I knew not sin but by the Law: for I had not known lust, except the Law had said, thou shalt not lust.
pns11 vvd xx n1 cc-acp p-acp dt n1: c-acp pns11 vhd xx vvn n1, c-acp dt n1 vhd vvn, pns21 vm2 xx n1.
(38) treatise (DIV2)
845
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3079
The Law also maketh knowne the hainousnesse, and greeuousnesse of sinne, how it is out of measure,
The Law also makes known the heinousness, and greeuousnesse of sin, how it is out of measure,
dt n1 av vvz vvn dt n1, cc n1 pp-f n1, c-crq pn31 vbz av pp-f n1,
(38) treatise (DIV2)
845
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yea, infinitely sinfull, because it is committed against an infinite Maiesty, and that also against his expresse will reuealed in the Law;
yea, infinitely sinful, Because it is committed against an infinite Majesty, and that also against his express will revealed in the Law;
uh, av-j j, c-acp pn31 vbz vvn p-acp dt j n1, cc cst av p-acp po31 j n1 vvn p-acp dt n1;
(38) treatise (DIV2)
845
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3081
so as sinne being directly contrary to the pure, holy, and blessed will of God, cannot but make vs more odious and abhominable before God then any venimous Toade, Adder,
so as sin being directly contrary to the pure, holy, and blessed will of God, cannot but make us more odious and abominable before God then any venomous Toad, Adder,
av c-acp n1 vbg av-j j-jn p-acp dt j, j, cc j-vvn n1 pp-f np1, vmbx p-acp vvi pno12 dc j cc j p-acp np1 av d j n1, n1,
(38) treatise (DIV2)
845
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or any other poysonous creature is in our sight.
or any other poisonous creature is in our sighed.
cc d j-jn j n1 vbz p-acp po12 n1.
(38) treatise (DIV2)
845
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3083
Further the Law manifesteth the punishment of sin, which is Gods infinite wrath for the least breach of any one branch of the commandements:
Further the Law manifesteth the punishment of since, which is God's infinite wrath for the least breach of any one branch of the Commandments:
jc cs n1 vvz dt n1 pp-f n1, r-crq vbz ng1 j n1 p-acp dt ds n1 pp-f d crd n1 pp-f dt n2:
(38) treatise (DIV2)
846
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for it saith, Cursed be he that confirmeth not all the words of the Law.
for it Says, Cursed be he that confirmeth not all the words of the Law.
c-acp pn31 vvz, vvn vbb pns31 cst vvz xx d dt n2 pp-f dt n1.
(38) treatise (DIV2)
846
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3085
Now the fruits of Gods wrath are all plagues and iudgements in this world, both outward in our estates, and on our bodies;
Now the fruits of God's wrath Are all plagues and Judgments in this world, both outward in our estates, and on our bodies;
av dt n2 pp-f npg1 n1 vbr d n2 cc n2 p-acp d n1, d j p-acp po12 n2, cc p-acp po12 n2;
(38) treatise (DIV2)
846
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and inward in our conscience and soule; in the and death, which is exceeding terrible to a naturall man:
and inward in our conscience and soul; in thee and death, which is exceeding terrible to a natural man:
cc j p-acp po12 n1 cc n1; p-acp pno32 cc n1, r-crq vbz av-vvg j p-acp dt j n1:
(38) treatise (DIV2)
846
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3087
and after all, the torment of hell fire, which is intollerable and euerlasting:
and After all, the torment of hell fire, which is intolerable and everlasting:
cc p-acp d, dt n1 pp-f n1 n1, r-crq vbz j cc j:
(38) treatise (DIV2)
846
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neither doth it reueale vnto vs any remedy of helpe, but rather sheweth that we are vtterly vnable to helpe our selues,
neither does it reveal unto us any remedy of help, but rather shows that we Are utterly unable to help our selves,
av-dx vdz pn31 vvi p-acp pno12 d n1 pp-f n1, cc-acp av-c vvz d pns12 vbr av-j j-u pc-acp vvi po12 n2,
(38) treatise (DIV2)
846
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and that no creature in heauen or earth, is able to afford vs helpe or succour;
and that no creature in heaven or earth, is able to afford us help or succour;
cc cst dx n1 p-acp n1 cc n1, vbz j pc-acp vvi pno12 vvi cc n1;
(38) treatise (DIV2)
846
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but vile wofull wretches as we are, so shall we continually remaine.
but vile woeful wretches as we Are, so shall we continually remain.
cc-acp j j n2 c-acp pns12 vbr, av vmb pns12 av-j vvi.
(38) treatise (DIV2)
846
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3091
Thus the Law sheweth vs to be such creatures, as it had been better for vs neuer to haue beene borne,
Thus the Law shows us to be such creatures, as it had been better for us never to have been born,
av dt n1 vvz pno12 pc-acp vbi d n2, c-acp pn31 vhd vbn jc p-acp pno12 av pc-acp vhi vbn vvn,
(38) treatise (DIV2)
847
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3092
or if borne, then to haue bene any other then such as we are, wretched cursed men.
or if born, then to have be any other then such as we Are, wretched cursed men.
cc cs vvn, cs pc-acp vhi vbn d n-jn cs d c-acp pns12 vbr, j j-vvn n2.
(38) treatise (DIV2)
847
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3093
§. 21. Of the Gospels worke in Faith.
§. 21. Of the Gospels work in Faith.
§. crd pp-f dt ng1 n1 p-acp n1.
(38) treatise (DIV2)
847
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BVt yet by the preaching of the Gospel, the Spirit further enlighteneth our vnderstanding in a remedie which God in the riches of his mercy hath afforded vnto vs, and in the benefit thereof.
But yet by the preaching of the Gospel, the Spirit further Enlighteneth our understanding in a remedy which God in the riches of his mercy hath afforded unto us, and in the benefit thereof.
cc-acp av p-acp dt vvg pp-f dt n1, dt n1 av-jc vvz po12 n1 p-acp dt n1 r-crq np1 p-acp dt n2 pp-f po31 n1 vhz vvn p-acp pno12, cc p-acp dt n1 av.
(38) treatise (DIV2)
848
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3095
For the Gospel reuealeth Christ Iesus, who being the true eternall Sonne of God, euen euery God,
For the Gospel Revealeth christ Iesus, who being the true Eternal Son of God, even every God,
p-acp dt n1 vvz np1 np1, r-crq vbg dt j j n1 pp-f np1, av d np1,
(38) treatise (DIV2)
848
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and so able to beare the infinite wrath of his Father, and procure his fauour, tooke vpon him, into the vnity of his person mans nature, wherein he subiected himselfe to the Law and both fulfilled the righteousnesse,
and so able to bear the infinite wrath of his Father, and procure his favour, took upon him, into the unity of his person men nature, wherein he subjected himself to the Law and both fulfilled the righteousness,
cc av j pc-acp vvi dt j n1 pp-f po31 n1, cc vvi po31 n1, vvd p-acp pno31, p-acp dt n1 pp-f po31 n1 ng1 n1, c-crq pns31 vvd px31 p-acp dt n1 cc d vvn dt n1,
(38) treatise (DIV2)
848
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and also vnderwent the curse thereof. This is the remedy.
and also underwent the curse thereof. This is the remedy.
cc av vvd dt n1 av. d vbz dt n1.
(38) treatise (DIV2)
848
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3098
The benefit hereof is, that God is reconciled to the world, his wrath being pacified, his fauour procured:
The benefit hereof is, that God is reconciled to the world, his wrath being pacified, his favour procured:
dt n1 av vbz, cst np1 vbz vvn p-acp dt n1, po31 n1 vbg vvn, po31 n1 vvd:
(38) treatise (DIV2)
849
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that remission of sinnes, and deliuerance from the punishment thereof, both in this world and in the world to come, are obtained:
that remission of Sins, and deliverance from the punishment thereof, both in this world and in the world to come, Are obtained:
cst n1 pp-f n2, cc n1 p-acp dt n1 av, av-d p-acp d n1 cc p-acp dt n1 pc-acp vvi, vbr vvn:
(38) treatise (DIV2)
849
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that all needfull blessings for this temporall life, all needfull graces for a spirituall life, and eternal life and happinesse in the world to come, are purchased.
that all needful blessings for this temporal life, all needful graces for a spiritual life, and Eternal life and happiness in the world to come, Are purchased.
cst d j n2 p-acp d j n1, d j n2 p-acp dt j n1, cc j n1 cc n1 p-acp dt n1 pc-acp vvi, vbr vvn.
(38) treatise (DIV2)
849
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Without knowledge of these points concerning the forenamed misery, and remedy, it is impossible for any man to haue Faith:
Without knowledge of these points Concerning the forenamed misery, and remedy, it is impossible for any man to have Faith:
p-acp n1 pp-f d n2 vvg dt j-vvn n1, cc n1, pn31 vbz j p-acp d n1 pc-acp vhi n1:
(38) treatise (DIV2)
850
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and yet may men haue, and many haue this knowledge who neuer attaine vnto Faith: so as this is not sufficient:
and yet may men have, and many have this knowledge who never attain unto Faith: so as this is not sufficient:
cc av vmb n2 vhb, cc d vhb d n1 r-crq av-x vvi p-acp n1: av c-acp d vbz xx j:
(38) treatise (DIV2)
850
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3103
Wherefore the Spirit proceedeth further to worke vpon the will of man. §. 22. Of Griefe going before faith.
Wherefore the Spirit Proceedeth further to work upon the will of man. §. 22. Of Grief going before faith.
c-crq dt n1 vvz jc pc-acp vvi p-acp dt n1 pp-f n1. §. crd pp-f n1 vvg p-acp n1.
(38) treatise (DIV2)
850
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3104
TWo especiall workes are wrought vpon the will: one in regard of mans misery, the other in regard of the remedy,
TWo especial works Are wrought upon the will: one in regard of men misery, the other in regard of the remedy,
crd j n2 vbr vvn p-acp dt n1: crd n1 n1 pp-f ng1 n1, dt j-jn p-acp n1 pp-f dt n1,
(38) treatise (DIV2)
851
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3105
The first is to be pricked in heart, grieued in soule, wounded in conscience, and brought, in regard of any hope in our selues,
The First is to be pricked in heart, grieved in soul, wounded in conscience, and brought, in regard of any hope in our selves,
dt ord vbz pc-acp vbi vvn p-acp n1, vvd p-acp n1, vvn p-acp n1, cc vvd, p-acp n1 pp-f d n1 p-acp po12 n2,
(38) treatise (DIV2)
852
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3106
or any other creature, euen to dispaire: yea, and to tremble againe within and without, in soule and body for our sinnes,
or any other creature, even to despair: yea, and to tremble again within and without, in soul and body for our Sins,
cc d j-jn n1, av-j pc-acp vvi: uh, cc pc-acp vvi av p-acp cc a-acp, p-acp n1 cc n1 p-acp po12 n2,
(38) treatise (DIV2)
852
Image 12
3107
and the punishment due to them.
and the punishment due to them.
cc dt n1 j-jn p-acp pno32.
(38) treatise (DIV2)
852
Image 12
3108
Thus were the Iewes pricked in their hearts, and the Iaylor so terrified with Gods iudgements that hee trembled againe,
Thus were the Iewes pricked in their hearts, and the Jailer so terrified with God's Judgments that he trembled again,
av vbdr dt np2 vvn p-acp po32 n2, cc dt n1 av vvn p-acp npg1 n2 cst pns31 vvd av,
(38) treatise (DIV2)
852
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3109
and thereby their hearts were prepared vnto Faith.
and thereby their hearts were prepared unto Faith.
cc av po32 n2 vbdr vvn p-acp n1.
(38) treatise (DIV2)
852
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3110
For the measure of griefe it is not alike in all, in some it is greater, in some smaller:
For the measure of grief it is not alike in all, in Some it is greater, in Some smaller:
p-acp dt n1 pp-f n1 pn31 vbz xx av-j p-acp d, p-acp d pn31 vbz jc, p-acp d jc:
(38) treatise (DIV2)
853
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3111
yet in all there must be, as a sight of sin, and of the misery thereof,
yet in all there must be, as a sighed of since, and of the misery thereof,
av p-acp d a-acp vmb vbi, c-acp dt n1 pp-f n1, cc pp-f dt n1 av,
(38) treatise (DIV2)
853
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so a particular sence of that wretchednesse wherein we lie by reason of it, an vtter despaire in our selues, true griefe of soule,
so a particular sense of that wretchedness wherein we lie by reason of it, an utter despair in our selves, true grief of soul,
av dt j n1 pp-f d n1 c-crq pns12 vvb p-acp n1 pp-f pn31, dt j n1 p-acp po12 n2, j n1 pp-f n1,
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and compunction of heart for it. §. 23. Of Desire going before Faith.
and compunction of heart for it. §. 23. Of Desire going before Faith.
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THe second worke is to desire aboue all things in the World, one drop of the infinite mercy of God,
THe second work is to desire above all things in the World, one drop of the infinite mercy of God,
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and to be willing to giue all that a man hath for Christ, accounting him more worth then all things beside in heauen and earth,
and to be willing to give all that a man hath for christ, accounting him more worth then all things beside in heaven and earth,
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as the Merchant in the Gospell esteemed the pearle which he found.
as the Merchant in the Gospel esteemed the pearl which he found.
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This earnest desire is in Scripture set forth by hungering, thirsting, panting, longing, &c. All which imply a very vehement and vnsatiable desire;
This earnest desire is in Scripture Set forth by hungering, thirsting, panting, longing, etc. All which imply a very vehement and unsatiable desire;
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so as they which haue this desire wrought in them, will giue no rest to their soules, till they haue some sweet feeling of Gods loue to them in Christ,
so as they which have this desire wrought in them, will give no rest to their Souls, till they have Some sweet feeling of God's love to them in christ,
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and some assurance that Christ is theirs:
and Some assurance that christ is theirs:
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whereupon God who hath offered to satisfie the hungry and thirsty, and to satisfie the desire of such as pant and long after him, by his Spirit worketh in such as are so prepared, such an inward assent of minde,
whereupon God who hath offered to satisfy the hungry and thirsty, and to satisfy the desire of such as pant and long After him, by his Spirit works in such as Are so prepared, such an inward assent of mind,
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and credence vnto the promises of the Gospell, that particularly they apply them vnto themselues,
and credence unto the promises of the Gospel, that particularly they apply them unto themselves,
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and gladly accept the free offer of God, and so receiue Christ with all his benefits.
and gladly accept the free offer of God, and so receive christ with all his benefits.
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This is that onely ordinary meanes, and the order thereof, which God for his part hath set downe to worke faith in man.
This is that only ordinary means, and the order thereof, which God for his part hath Set down to work faith in man.
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§. 24. Of mans endeauour to get Faith. THe meanes required on mans part, are next to be declared.
§. 24. Of men endeavour to get Faith. THe means required on men part, Are next to be declared.
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Here I will shew what man must doe that he may beleeue: and what motiues there be to stirre him vp to beleeue.
Here I will show what man must do that he may believe: and what motives there be to stir him up to believe.
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Two things are to be done of man:
Two things Are to be done of man:
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one that to his vttermost power he vse and well imploy that ability, whatsoeuer it be, that he hath by nature or speciall gift.
one that to his uttermost power he use and well employ that ability, whatsoever it be, that he hath by nature or special gift.
pi cst p-acp po31 j n1 pns31 vvb cc av vvi d n1, r-crq pn31 vbi, cst pns31 vhz p-acp n1 cc j n1.
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Because God in wisedome hath appointed the preaching of his word, to be the meanes of working Faith, man must diligently vse that meanes,
Because God in Wisdom hath appointed the preaching of his word, to be the means of working Faith, man must diligently use that means,
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and constantly attend thereupon, not giuing ouer till hee find the blessed worke of Faith wrought in him.
and constantly attend thereupon, not giving over till he find the blessed work of Faith wrought in him.
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A naturall man may goe to Church, and with his outward eare hearken to the Word, and wait vpon it.
A natural man may go to Church, and with his outward ear harken to the Word, and wait upon it.
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And because prayer is a meanes to moue God to giue his Spirit, and thereby to open mans heart to receiue the Word into it,
And Because prayer is a means to move God to give his Spirit, and thereby to open men heart to receive the Word into it,
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and to make his word powerfull and effectuall, he must also as well as he can, pray to God for his Spirit,
and to make his word powerful and effectual, he must also as well as he can, pray to God for his Spirit,
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and for his blessing on his Word. For a naturall man may pray, though not in Faith;
and for his blessing on his Word. For a natural man may pray, though not in Faith;
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and God doth oft heare the desire of such, as he heareth the yong Rauens when they cry for want of their meat.
and God does oft hear the desire of such, as he hears the young Ravens when they cry for want of their meat.
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The other, that we resist not any motion of Gods Spirit, like the rebellious Iewes,
The other, that we resist not any motion of God's Spirit, like the rebellious Iewes,
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nor putte off from vs the promises of the Gospel, as if they belonged not vnto vs,
nor put off from us the promises of the Gospel, as if they belonged not unto us,
ccx vvd a-acp p-acp pno12 dt n2 pp-f dt n1, c-acp cs pns32 vvd xx p-acp pno12,
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and thinke our selues vnworthy of eternall life. §. 25. Of Gods offering Christ.
and think our selves unworthy of Eternal life. §. 25. Of God's offering christ.
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FOr motiues to make a man bold to apply vnto himselfe the promises of the Gospel, there are none at all in himselfe;
FOr motives to make a man bold to apply unto himself the promises of the Gospel, there Are none At all in himself;
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he must cleane goe out of himselfe, and duely weigh these three points, 1 The author of the promises of the Gospel. 2 The cause of the promises of the Gospel. 3 The extent of the promises of the Gospel. For the first:
he must clean go out of himself, and duly weigh these three points, 1 The author of the promises of the Gospel. 2 The cause of the promises of the Gospel. 3 The extent of the promises of the Gospel. For the First:
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It is God that made the promises: It is God that made the promises:
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he it is that maketh offer of Christ Iesus, and in him of all things belonging to life and happinesse.
he it is that makes offer of christ Iesus, and in him of all things belonging to life and happiness.
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GOD so loued the World that he gaue his onely begotten Sonne, &c. With what face may the creature refuse to receiue that which his Creator offereth? Now that we may not doubt, GOD so loved the World that he gave his only begotten Son, etc. With what face may the creature refuse to receive that which his Creator Offereth? Now that we may not doubt,
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but be assured that he will make his word good, we are especially to consider two properties of God. 1. His Power, 2. His Truth.
but be assured that he will make his word good, we Are especially to Consider two properties of God. 1. His Power, 2. His Truth.
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The one sheweth, that hee is able to doe what he hath promised. The other, that he will not faile to doe it.
The one shows, that he is able to do what he hath promised. The other, that he will not fail to do it.
dt crd vvz, cst pns31 vbz j pc-acp vdi r-crq pns31 vhz vvn. dt n-jn, cst pns31 vmb xx vvi pc-acp vdi pn31.
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§. 26. Of Gods Power to make his offer good. NO question can iustly bee made of Gods almighty Power: for the Scripture expresly saith;
§. 26. Of God's Power to make his offer good. NO question can justly be made of God's almighty Power: for the Scripture expressly Says;
§. crd pp-f npg1 n1 pc-acp vvi po31 n1 j. dx n1 vmb av-j vbi vvn pp-f npg1 j-jn n1: p-acp dt n1 av-j vvz;
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With God shall nothing be impossible. (Luk. 1. 37.) All things are possible to him. With God shall nothing be impossible. (Luk. 1. 37.) All things Are possible to him.
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(Mar. 10. 27.) Which is to be noted against our deadnesse, dulnesse, and vntowardnesse to beleeue, in regard whereof wee may thinke that a man naturally dead, may as easily eate and drinke as we beleeue:
(Mar. 10. 27.) Which is to be noted against our deadness, dulness, and untowardness to believe, in regard whereof we may think that a man naturally dead, may as Easily eat and drink as we believe:
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but when we consider the Power of Gods might, how hee is able of stones to raise vp children vnto Abraham;
but when we Consider the Power of God's might, how he is able of stones to raise up children unto Abraham;
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wee may well thinke that hee is able to take away our stony heart, and giue vs an heart of flesh.
we may well think that he is able to take away our stony heart, and give us an heart of Flesh.
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Abraham looked to Gods power, and thereby was moued to beleeue that God would performe his promise,Abraham looked to God's power, and thereby was moved to believe that God would perform his promise,
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though I saacke in whom the promise was made, were to be sacrificed;
though I saacke in whom the promise was made, were to be sacrificed;
cs pns11 av p-acp ro-crq dt n1 vbds vvn, vbdr pc-acp vbi vvn;
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He did not doubt of the promise, being fully assured that he which had promised, was also able to doe it. He did not doubt of the promise, being Fully assured that he which had promised, was also able to do it.
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This motiue taken from Gods almighty Power, is in Scripture oft vsed to stirre vp men & woemen to beleeue the promises of God.
This motive taken from God's almighty Power, is in Scripture oft used to stir up men & women to believe the promises of God.
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It was vsed to Sarah, to the Virgin Mary, to Ieremiah, & to the Disciples of Christ.
It was used to Sarah, to the Virgae Marry, to Jeremiah, & to the Disciples of christ.
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And it is the rather to be thought of, because we are very prone by nature to make doubt thereof:
And it is the rather to be Thought of, Because we Are very prove by nature to make doubt thereof:
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for albeit in our iudgements wee are well perswaded of Gods Omnipotency, and with our mouthes can professe as much;
for albeit in our Judgments we Are well persuaded of God's Omnipotency, and with our mouths can profess as much;
c-acp cs p-acp po12 n2 pns12 vbr av vvn pp-f npg1 n1, cc p-acp po12 n2 vmb vvi a-acp av-d;
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yet when we are in great straits, brought to a pinch, and see no ordinary meanes for the effecting the thing which wee desire,
yet when we Are in great straits, brought to a pinch, and see no ordinary means for the effecting the thing which we desire,
av c-crq pns12 vbr p-acp j n2, vvn p-acp dt n1, cc vvb dx j n2 p-acp dt vvg dt n1 r-crq pns12 vvb,
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then we thinke that God himselfe is not able to doe it:
then we think that God himself is not able to do it:
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like the incredulous Prince; and not he onely, but the vnbeleeuing Israelites also, though they had beene long nurtured vnder Gods speciall gouernement,
like the incredulous Prince; and not he only, but the unbelieving Israelites also, though they had been long nurtured under God's special government,
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and seene many of his maruellous workes; yea, Moses himselfe was subiect hereunto. §. 27. Of Gods truth in making good his offer.
and seen many of his marvelous works; yea, Moses himself was Subject hereunto. §. 27. Of God's truth in making good his offer.
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NO more question can be made of Gods truth, then of his power:
NO more question can be made of God's truth, then of his power:
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for he is the Lord God of truth, with him is no variablenesse, nor shadow of turning: for he is the Lord God of truth, with him is no variableness, nor shadow of turning:
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Hee cannot lie, it is impossible that he should: for faithfull is hee which promiseth; He cannot lie, it is impossible that he should: for faithful is he which promises;
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the Gospell in which his promises are made, 〈 ◊ 〉 the word of truth: his Sonne who declareth them, 〈 ◊ 〉 faithfull and true witnesse:
the Gospel in which his promises Are made, 〈 ◊ 〉 the word of truth: his Son who Declareth them, 〈 ◊ 〉 faithful and true witness:
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His Spirit which sealeth them vp, a Spirit of Truth.
His Spirit which Sealeth them up, a Spirit of Truth.
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This truth of God is to be meditated of, in regard of the greatnesse of Gods promises:
This truth of God is to be meditated of, in regard of the greatness of God's promises:
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for when man heareth of Christ, and all his benefits offered in the Gospell, hee will be ready to thinke and say;
for when man hears of christ, and all his benefits offered in the Gospel, he will be ready to think and say;
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Oh here are sweete and excellent promises, but they are too good to be true, I feare they are too great to be performed.
O Here Are sweet and excellent promises, but they Are too good to be true, I Fear they Are too great to be performed.
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But if that man remember how faithful and true God is that made them, it will make him thinke againe, and say;
But if that man Remember how faithful and true God is that made them, it will make him think again, and say;
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though they were much greater, yet God who is able, assuredly wil not faile to performe what he hath promised.
though they were much greater, yet God who is able, assuredly will not fail to perform what he hath promised.
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§. 28. Of Gods free offer.
§. 28. Of God's free offer.
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• FOr the cause whereby God is moued to offer Christ and all his benefits, it was his owne goodnesse, and nothing else.
• FOr the cause whereby God is moved to offer christ and all his benefits, it was his own Goodness, and nothing Else.
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Now there are two things which doe highly commend Gods goodnesse. First, the freenesse of his grace.
Now there Are two things which do highly commend God's Goodness. First, the freeness of his grace.
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Secondly, the riches of his mercy.
Secondly, the riches of his mercy.
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Gods grace is euery way so free, that the goodnesse which he sheweth to his creature is altogether of himselfe & from himselfe.
God's grace is every Way so free, that the Goodness which he shows to his creature is altogether of himself & from himself.
npg1 n1 vbz d n1 av j, cst dt n1 r-crq pns31 vvz p-acp po31 n1 vbz av pp-f px31 cc p-acp px31.
(38) treatise (DIV2)
869
Image 12
3176
God so loued the world, that he gaue, &c. When we were enemies, we were reconciled to God. God so loved the world, that he gave, etc. When we were enemies, we were reconciled to God.
np1 av vvd dt n1, cst pns31 vvd, av c-crq pns12 vbdr n2, pns12 vbdr vvn p-acp np1.
(38) treatise (DIV2)
869
Image 12
3177
When there was none to mediate for vs, God offered grace, and gaue his Sonne to be a Mediator. When there was none to mediate for us, God offered grace, and gave his Son to be a Mediator.
c-crq a-acp vbds pix pc-acp vvi p-acp pno12, np1 vvd n1, cc vvd po31 n1 pc-acp vbi dt n1.
(38) treatise (DIV2)
869
Image 12
3178
This is to be noted against mans vnworthinesse, for he is ready to looke downe vpon himselfe, and say;
This is to be noted against men unworthiness, for he is ready to look down upon himself, and say;
d vbz pc-acp vbi vvn p-acp ng1 n1, c-acp pns31 vbz j pc-acp vvi a-acp p-acp px31, cc vvi;
(38) treatise (DIV2)
870
Image 12
3179
Ah, I am too too vnworthy to partake of Christ:
Ah, I am too too unworthy to partake of christ:
uh, pns11 vbm av av j pc-acp vvi pp-f np1:
(38) treatise (DIV2)
870
Image 12
3180
what can there be in me to moue God to beftow his Sonne on me? and thus keepe himselfe from beleeuing.
what can there be in me to move God to beftow his Son on me? and thus keep himself from believing.
r-crq vmb a-acp vbi p-acp pno11 pc-acp vvi np1 pc-acp vvi po31 n1 p-acp pno11? cc av vvi px31 p-acp vvg.
(38) treatise (DIV2)
870
Image 12
3181
But if we consider that God respecteth his owne goodnesse, and not ours in giuing vs his Sonne;
But if we Consider that God respecteth his own Goodness, and not ours in giving us his Son;
p-acp cs pns12 vvb cst np1 vvz po31 d n1, cc xx png12 p-acp vvg pno12 po31 n1;
(38) treatise (DIV2)
870
Image 12
3182
and that his grace is euery way free, that conceit of our vnworthinesse, can be no iust impediment to Faith.
and that his grace is every Way free, that conceit of our unworthiness, can be no just impediment to Faith.
cc cst po31 n1 vbz d n1 j, cst n1 pp-f po12 n1, vmb vbi dx j n1 p-acp n1.
(38) treatise (DIV2)
870
Image 12
3183
§. 29. Of the Riches of Gods Mercy. AS for the Riches of Gods Mercy, they are vnutterable, vnconceiuable:
§. 29. Of the Riches of God's Mercy. AS for the Riches of God's Mercy, they Are unutterable, unconceivable:
§. crd pp-f dt n2 pp-f npg1 n1. p-acp p-acp dt n2 pp-f npg1 n1, pns32 vbr j, j:
(38) treatise (DIV2)
870
Image 12
3184
I may well crie out, and say; Oh the deepenesse of them!
I may well cry out, and say; O the deepness of them!
pns11 vmb av vvi av, cc vvi; uh dt n1 pp-f pno32!
(38) treatise (DIV2)
871
Image 12
3185
how vnsearchable are they, and past finding out? According to Gods greatnesse, so is his mercie, it is infinite, and reacheth aboue the Heauens: so as God may well be said to be rich in mercy, and abundant in goodnesse. how unsearchable Are they, and passed finding out? According to God's greatness, so is his mercy, it is infinite, and reaches above the Heavens: so as God may well be said to be rich in mercy, and abundant in Goodness.
q-crq j vbr pns32, cc p-acp vvg av? vvg p-acp npg1 n1, av vbz po31 n1, pn31 vbz j, cc vvz p-acp dt n2: av p-acp np1 vmb av vbi vvn pc-acp vbi j p-acp n1, cc j p-acp n1.
(38) treatise (DIV2)
871
Image 12
3186
This is to be noted against the multitude, and haynousnesse of our sinnes;
This is to be noted against the multitude, and heinousness of our Sins;
d vbz pc-acp vbi vvn p-acp dt n1, cc n1 pp-f po12 n2;
(38) treatise (DIV2)
872
Image 12
3187
which because they are innumerable and infinite, keepe many men from beleeuing the pardon of them.
which Because they Are innumerable and infinite, keep many men from believing the pardon of them.
r-crq c-acp pns32 vbr j cc j, vvb d n2 p-acp vvg dt n1 pp-f pno32.
(38) treatise (DIV2)
872
Image 12
3188
But the consideration of the infinitenesse of Gods mercy, which is as an Ocean, sufficient to swallow them all vp,
But the consideration of the infiniteness of God's mercy, which is as an Ocean, sufficient to swallow them all up,
p-acp dt n1 pp-f dt n1 pp-f npg1 n1, r-crq vbz p-acp dt n1, j pc-acp vvi pno32 d a-acp,
(38) treatise (DIV2)
872
Image 12
3189
though they were more, and greater then they are, will vphold vs against that temptation: for no sinne can be greater then Gods mercy:
though they were more, and greater then they Are, will uphold us against that temptation: for no sin can be greater then God's mercy:
cs pns32 vbdr av-dc, cc jc cs pns32 vbr, vmb vvi pno12 p-acp d n1: c-acp dx n1 vmb vbi jc cs npg1 n1:
(38) treatise (DIV2)
872
Image 12
3190
The sinne against the Holy Ghost, is not therefore vnpardonable, because it is greater then Gods mercy; The sin against the Holy Ghost, is not Therefore unpardonable, Because it is greater then God's mercy;
dt n1 p-acp dt j n1, vbz xx av j, c-acp pn31 vbz jc cs npg1 n1;
(38) treatise (DIV2)
872
Image 12
3191
Greater then can be pardoned, as Cain desperately thought of his sinne; but because the heart of him who committeth it, is vncapable of mercie: Greater then can be pardoned, as Cain desperately Thought of his sin; but Because the heart of him who Committeth it, is uncapable of mercy:
jc cs vmb vbi vvn, p-acp np1 av-j vvd pp-f po31 n1; cc-acp c-acp dt n1 pp-f pno31 r-crq vvz pn31, vbz j pp-f n1:
(38) treatise (DIV2)
872
Image 12
3192
as if a ventlesse vessell be cast into the Sea, it cannot take in one drop of water, not because there is not water enough in the Sea to fill it,
as if a ventlesse vessel be cast into the Sea, it cannot take in one drop of water, not Because there is not water enough in the Sea to fill it,
c-acp cs dt j n1 vbi vvn p-acp dt n1, pn31 vmbx vvi p-acp crd n1 pp-f n1, xx c-acp pc-acp vbz xx n1 av-d p-acp dt n1 pc-acp vvi pn31,
(38) treatise (DIV2)
872
Image 12
3193
but because it hath neuer a vent to receiue water. §. 29. Of the extent of Gods offer of Christ.
but Because it hath never a vent to receive water. §. 29. Of the extent of God's offer of christ.
cc-acp c-acp pn31 vhz av-x dt n1 pc-acp vvi n1. §. crd pp-f dt n1 pp-f npg1 n1 pp-f np1.
(38) treatise (DIV2)
872
Image 12
3194
3 FOr the extent of the offer of Christ, it is so large, so generall, as no person can haue any iust cause to thinke himselfe exempted.
3 FOr the extent of the offer of christ, it is so large, so general, as no person can have any just cause to think himself exempted.
crd p-acp dt n1 pp-f dt n1 pp-f np1, pn31 vbz av j, av j, c-acp dx n1 vmb vhi d j n1 pc-acp vvi px31 vvn.
(38) treatise (DIV2)
873
Image 12
3195
The Angell that brought this glad tidings from Heauen, said;
The Angel that brought this glad tidings from Heaven, said;
dt n1 cst vvd d j n2 p-acp n1, vvd;
(38) treatise (DIV2)
873
Image 12
3196
That it was for all people. The man that was sent from God for a witnesse, bare witnesse of the light, that all men thorow him might beleeue.
That it was for all people. The man that was sent from God for a witness, bore witness of the Light, that all men thorough him might believe.
cst pn31 vbds p-acp d n1. dt n1 cst vbds vvn p-acp np1 p-acp dt n1, j n1 pp-f dt n1, cst d n2 p-acp pno31 vmd vvi.
(38) treatise (DIV2)
873
Image 12
3197
When Christ sent his Apostles forth to preach the Gospell, he bid them Goe, and teach all Nations:
When christ sent his Apostles forth to preach the Gospel, he bid them Go, and teach all nations:
c-crq np1 vvd po31 n2 av pc-acp vvi dt n1, pns31 vvd pno32 vvb, cc vvi d n2:
(38) treatise (DIV2)
873
Image 12
3198
And to shew that no particular man in any Nation was excepted, but euery mothers child included, Saint Marke setting down the same commission, expresseth euery creature; meaning euery reasonable creature.
And to show that no particular man in any nation was excepted, but every mother's child included, Saint Mark setting down the same commission, Expresses every creature; meaning every reasonable creature.
cc pc-acp vvi cst dx j n1 p-acp d n1 vbds vvn, cc-acp d ng1 n1 vvd, n1 vvb vvg a-acp dt d n1, vvz d n1; vvg d j n1.
(38) treatise (DIV2)
873
Image 12
3199
I will not here stand to discusse this question, whether the sound of the Gospel hath been heard in euery corner of the world, or no:
I will not Here stand to discuss this question, whither the found of the Gospel hath been herd in every corner of the world, or no:
pns11 vmb xx av vvi pc-acp vvi d n1, cs dt n1 pp-f dt n1 vhz vbn vvn p-acp d n1 pp-f dt n1, cc dx:
(38) treatise (DIV2)
874
Image 12
3200
it is sufficient for our present purpose to know, that whersoeuer the sound therof cōeth, there by the ministery of it, tender and offer is made to euery soule, of Christ and all his benefits,
it is sufficient for our present purpose to know, that wheresoever the found thereof comes, there by the Ministry of it, tender and offer is made to every soul, of christ and all his benefits,
pn31 vbz j p-acp po12 j n1 pc-acp vvi, cst c-crq dt n1 av vvz, a-acp p-acp dt n1 pp-f pn31, j cc n1 vbz vvn p-acp d n1, pp-f np1 cc d po31 n2,
(38) treatise (DIV2)
874
Image 12
3201
euen as when the brasen serpent was lift vp, a remedy was afforded to all that looked vpon it.
even as when the brazen serpent was lift up, a remedy was afforded to all that looked upon it.
av c-acp c-crq dt j n1 vbds vvn a-acp, dt n1 vbds vvn p-acp d cst vvd p-acp pn31.
(38) treatise (DIV2)
874
Image 12
3202
Christ resembleth this brasen serpent to himselfe, and maketh this very application thereof. God herein dealeth with the world, as a King (against whom his whole kingdome, christ resembles this brazen serpent to himself, and makes this very application thereof. God herein deals with the world, as a King (against whom his Whole Kingdom,
np1 vvz d j n1 p-acp px31, cc vv2 d j n1 av. np1 av vvz p-acp dt n1, c-acp dt n1 (p-acp ro-crq po31 j-jn n1,
(38) treatise (DIV2)
874
Image 12
3203
euen all his subiects haue risen vp, and rebelled) who causeth a generall pardon to be proclaimed to all,
even all his Subjects have risen up, and rebelled) who Causes a general pardon to be proclaimed to all,
av d po31 n2-jn vhb vvn a-acp, cc vvd) r-crq vvz dt j n1 pc-acp vbi vvn p-acp d,
(38) treatise (DIV2)
874
Image 12
3204
and euery one that will lay downe their weapons, and accept pardon.
and every one that will lay down their weapons, and accept pardon.
cc d pi cst vmb vvi a-acp po32 n2, cc vvi n1.
(38) treatise (DIV2)
874
Image 12
3205
This vniuersall offer of Christ, is an especiall meanes to draw a poore sinner to receiue Christ:
This universal offer of christ, is an especial means to draw a poor sinner to receive christ:
d j n1 pp-f np1, vbz dt j n2 pc-acp vvi dt j n1 pc-acp vvi np1:
(38) treatise (DIV2)
875
Image 12
3206
and it is to bee noted against the last barre, wherewith men vse to keepe their hearts close shut from entertaining Christ:
and it is to be noted against the last bar, wherewith men use to keep their hearts close shut from entertaining christ:
cc pn31 vbz pc-acp vbi vvn p-acp dt ord n1, c-crq n2 vvb pc-acp vvi po32 n2 av-j vvn p-acp vvg np1:
(38) treatise (DIV2)
875
Image 12
3207
for when they be brought to acknowledge that God is able to performe all his promises;
for when they be brought to acknowledge that God is able to perform all his promises;
c-acp c-crq pns32 vbb vvn pc-acp vvi cst np1 vbz j pc-acp vvi d po31 n2;
(38) treatise (DIV2)
875
Image 12
3208
that he is faithfull, and will performe them:
that he is faithful, and will perform them:
cst pns31 vbz j, cc vmb vvi pno32:
(38) treatise (DIV2)
875
Image 12
3209
that it is not mans vnworthinesse that keepeth him from shewing fauour vnto man, but that his owne goodnesse moueth him thereunto,
that it is not men unworthiness that Keepeth him from showing favour unto man, but that his own Goodness moves him thereunto,
cst pn31 vbz xx ng1 n1 cst vvz pno31 p-acp vvg n1 p-acp n1, cc-acp cst po31 d n1 vvz pno31 av,
(38) treatise (DIV2)
875
Image 12
3210
yea that the number and weight of many sinnes cannot damme vp, and keepe backe the euer-flowing streames of his mercy, they will obiect and say,
yea that the number and weight of many Sins cannot dam up, and keep back the ever-flowing streams of his mercy, they will Object and say,
uh cst dt n1 cc n1 pp-f d n2 vmbx n1 a-acp, cc vvi av dt j n2 pp-f po31 n1, pns32 vmb vvi cc vvi,
(38) treatise (DIV2)
875
Image 12
3211
Wee know not whether we are any of those persons to whom the promises of the Gospel are intended, and for whom Christ indeed dyed. But for answere hereunto,
we know not whither we Are any of those Persons to whom the promises of the Gospel Are intended, and for whom christ indeed died. But for answer hereunto,
pns12 vvb xx cs pns12 vbr d pp-f d n2 p-acp ro-crq dt n2 pp-f dt n1 vbr vvn, cc p-acp ro-crq np1 av vvd. p-acp p-acp n1 av,
(38) treatise (DIV2)
876
Image 12
3212
1 I exhort such to learne of God by hearing him, and vsing his meanes how to know §. 30. That the offer of Christ, is asufficient ground to receiue Christ.
1 I exhort such to Learn of God by hearing him, and using his means how to know §. 30. That the offer of christ, is asufficient ground to receive christ.
vvn pns11 vvb d pc-acp vvi pp-f np1 p-acp vvg pno31, cc vvg po31 n2 c-crq pc-acp vvi §. crd cst dt n1 pp-f np1, vbz j n1 pc-acp vvi np1.
(38) treatise (DIV2)
877
Image 12
3213
2 OF such I would demand what further ground they would haue to receiue Christ,
2 OF such I would demand what further ground they would have to receive christ,
crd pp-f d pns11 vmd vvi r-crq jc n1 pns32 vmd vhi pc-acp vvi np1,
(38) treatise (DIV2)
878
Image 12
3214
then this, that God offereth Christ vnto them? wouldest thou (whosoeuer thou art that disputest against God,
then this, that God Offereth christ unto them? Wouldst thou (whosoever thou art that Disputes against God,
cs d, cst np1 vvz np1 p-acp pno32? vmd2 pns21 (c-crq pns21 vb2r cst vv2 p-acp np1,
(38) treatise (DIV2)
878
Image 12
3215
and against thine owne soule) wouldest thou climbe vp into Heauen, and enter into Gods secret closet, where his records are, to set whether thy name be written in the booke of life or not and then if it be, beleeue? what a preposterous conc•• is this, directly thwarting the vnsearchable wisedome of God? God hath reserued his eternall counsell, concerning the election of men, as a secret vnto himselfe;
and against thine own soul) Wouldst thou climb up into Heaven, and enter into God's secret closet, where his records Are, to Set whither thy name be written in the book of life or not and then if it be, believe? what a preposterous conc•• is this, directly thwarting the unsearchable Wisdom of God? God hath reserved his Eternal counsel, Concerning the election of men, as a secret unto himself;
cc p-acp po21 d n1) vmd2 pns21 vvi a-acp p-acp n1, cc vvi p-acp ng1 j-jn n1, c-crq po31 n2 vbr, pc-acp vvi cs po21 n1 vbi vvn p-acp dt n1 pp-f n1 cc xx cc cs cs pn31 vbb, vvb? q-crq dt j n1 vbz d, av-j vvg dt j n1 pp-f np1? np1 vhz vvn po31 j n1, vvg dt n1 pp-f n2, c-acp dt j-jn p-acp px31;
(38) treatise (DIV2)
878
Image 12
3216
yet hath he ordained and reuealed meanes vnto the sons of men, by the right vsing whereof, they may come to make their election sure:
yet hath he ordained and revealed means unto the Sons of men, by the right using whereof, they may come to make their election sure:
av vhz pns31 vvn cc vvd n2 p-acp dt n2 pp-f n2, p-acp dt n-jn vvg c-crq, pns32 vmb vvi p-acp vvb po32 n1 j:
(38) treatise (DIV2)
878
Image 12
3217
God hath also said, that Secret things belong vnto himselfe, reuealed things to vs. Now marke the preposterous course of these men;
God hath also said, that Secret things belong unto himself, revealed things to us Now mark the preposterous course of these men;
np1 vhz av vvn, cst j-jn n2 vvb p-acp px31, vvd n2 p-acp pno12 av vvi dt j n1 pp-f d n2;
(38) treatise (DIV2)
878
Image 12
3218
curious they are, and ouer-curious in that which is secret, but ouer-carelesse in that which is reuealed.
curious they Are, and overcurious in that which is secret, but ouer-carelesse in that which is revealed.
j pns32 vbr, cc j p-acp d r-crq vbz j-jn, cc-acp j p-acp d r-crq vbz vvn.
(38) treatise (DIV2)
878
Image 12
3219
If this be not to oppose mās shallow braine to the bottomles depth of Gods wisdome, I know not what is.
If this be not to oppose men shallow brain to the bottomless depth of God's Wisdom, I know not what is.
cs d vbb xx pc-acp vvi ng1 j n1 p-acp dt j n1 pp-f npg1 n1, pns11 vvb xx r-crq vbz.
(38) treatise (DIV2)
878
Image 12
3220
Had it not been notorious folly for any of the Israelites to haue lien burning with the 〈 ◊ 〉 of the fiery serpents till they had dyed, refusing to looke on the brazen serpent,
Had it not been notorious folly for any of the Israelites to have lain burning with the 〈 ◊ 〉 of the fiery Serpents till they had died, refusing to look on the brazen serpent,
vhd pn31 xx vbn j n1 p-acp d pp-f dt np2 pc-acp vhi vvn vvg p-acp dt 〈 sy 〉 pp-f dt j n2 c-acp pns32 vhd vvn, vvg pc-acp vvi p-acp dt j n1,
(38) treatise (DIV2)
878
Image 12
3221
and said, when I know that the serpent was lifted vp for mee, I will looke vpon it? Did not the very lifting vp of the serpent shew that it 〈 ◊ 〉 Gods will they should looke on it,
and said, when I know that the serpent was lifted up for me, I will look upon it? Did not the very lifting up of the serpent show that it 〈 ◊ 〉 God's will they should look on it,
cc vvd, c-crq pns11 vvb cst dt n1 vbds vvn a-acp p-acp pno11, pns11 vmb vvi p-acp pn31? vdd xx dt j vvg a-acp pp-f dt n1 vvb cst pn31 〈 sy 〉 ng1 vmb pns32 vmd vvi p-acp pn31,
(38) treatise (DIV2)
878
Image 12
3222
and looking be cured so God causing Christ to be lift vp by preaching of the Gospel before thee, sheweth that he would thou should deft beleeue, and beleeuing haue life euerlasting.
and looking be cured so God causing christ to be lift up by preaching of the Gospel before thee, shows that he would thou should deft believe, and believing have life everlasting.
cc n-vvg vbi vvn av np1 vvg np1 pc-acp vbi vvn a-acp p-acp vvg pp-f dt n1 p-acp pno21, vvz cst pns31 vmd pns21 vmd j vvi, cc vvg vhi n1 j.
(38) treatise (DIV2)
878
Image 12
3223
§. 31. That a mans vnworthinesse ought not to keepe him from beleeuing.
§. 31. That a men unworthiness ought not to keep him from believing.
§. crd cst dt ng1 n1 vmd xx pc-acp vvi pno31 p-acp vvg.
(38) treatise (DIV2)
878
Image 12
3224
SAy not therefore, I can see nothing in my selfe why Christ should belong to me.
SAy not Therefore, I can see nothing in my self why christ should belong to me.
vvb xx av, pns11 vmb vvi pix p-acp po11 n1 c-crq np1 vmd vvi p-acp pno11.
(38) treatise (DIV2)
879
Image 12
3225
I told thee before, that thou must cleane goe out of thy selfe, and looke vpon God. I told thee before, that thou must clean go out of thy self, and look upon God.
pns11 vvd pno21 a-acp, cst pns21 vmb av-j vvi av pp-f po21 n1, cc vvi p-acp np1.
(38) treatise (DIV2)
880
Image 12
3226
But for thy further satisfaction herein, let me demand two things of thee. But for thy further satisfaction herein, let me demand two things of thee.
cc-acp p-acp po21 jc n1 av, vvb pno11 vvi crd n2 pp-f pno21.
(38) treatise (DIV2)
881
Image 12
3227
First, whether any man before he beleeued, saw any thing in himselfe why Christ should rather belong to him then to any other.
First, whither any man before he believed, saw any thing in himself why christ should rather belong to him then to any other.
ord, cs d n1 c-acp pns31 vvd, vvd d n1 p-acp px31 c-crq np1 vmd av-c vvi p-acp pno31 av p-acp d n-jn.
(38) treatise (DIV2)
882
Image 12
3228
The Scripture saith, There is no difference, for all haue sinned, and are depriued of the glory of God. The Scripture Says, There is no difference, for all have sinned, and Are deprived of the glory of God.
dt n1 vvz, pc-acp vbz dx n1, p-acp d vhb vvn, cc vbr vvn pp-f dt n1 pp-f np1.
(38) treatise (DIV2)
882
Image 12
3229
What then? Wouldest thou be singular, and haue a ground of Faith proper and peculiar to thy selfe? Is not this a spice of vaine-glory? wouldst thou not haue something to boast in?
What then? Wouldst thou be singular, and have a ground of Faith proper and peculiar to thy self? Is not this a spice of vainglory? Wouldst thou not have something to boast in?
q-crq av? vmd2 pns21 vbi j, cc vhb dt n1 pp-f n1 j cc j p-acp po21 n1? vbz xx d dt n1 pp-f n1? vmd2 pns21 xx vhi pi pc-acp vvi p-acp?
(38) treatise (DIV2)
882
Image 12
3230
Secondly, whether thou seest any thing in thy selfe why thou shouldest not beleeue? The offer of Christ is vniuersall to all.
Secondly, whither thou See any thing in thy self why thou Shouldst not believe? The offer of christ is universal to all.
ord, cs pns21 vv2 d n1 p-acp po21 n1 c-crq pns21 vmd2 xx vvi? dt n1 pp-f np1 vbz j p-acp d.
(38) treatise (DIV2)
883
Image 12
3231
Who separateth thee? Obiect not thine vnworthinesse: for who is worthy? nor the multitude and grieuousnesse of thy sinnes:
Who separateth thee? Object not thine unworthiness: for who is worthy? nor the multitude and grievousness of thy Sins:
q-crq vvz pno21? n1 xx po21 n1: p-acp r-crq vbz j? ccx dt n1 cc n1 pp-f po21 n2:
(38) treatise (DIV2)
883
Image 12
3232
for he that hath fewest and least, hath burden enough to presse him downe to the lowest pit of hell,
for he that hath fewest and least, hath burden enough to press him down to the lowest pit of hell,
c-acp pns31 cst vhz ds cc ds, vhz n1 av-d pc-acp vvi pno31 a-acp p-acp dt js n1 pp-f n1,
(38) treatise (DIV2)
883
Image 12
3233
if God be not mercifull vnto him.
if God be not merciful unto him.
cs np1 vbb xx j p-acp pno31.
(38) treatise (DIV2)
883
Image 12
3234
But tell me, is the number and weight of thy sinnes an heauy burden vnto thee? doe they grieue and vexe thy soule? art thou pressed downe with them? Loe here is a motiue to make thee beleeue.
But tell me, is the number and weight of thy Sins an heavy burden unto thee? do they grieve and vex thy soul? art thou pressed down with them? Loe Here is a motive to make thee believe.
cc-acp vvb pno11, vbz dt n1 cc n1 pp-f po21 n2 dt j n1 p-acp pno21? vdb pns32 vvi cc vvi po21 n1? vb2r pns21 vvn a-acp p-acp pno32? np1 av vbz dt n1 pc-acp vvi pno21 vvi.
(38) treatise (DIV2)
883
Image 12
3235
This is an euidence that thou art one of those to whom Christ is giuen:
This is an evidence that thou art one of those to whom christ is given:
d vbz dt n1 cst pns21 vb2r crd pp-f d p-acp ro-crq np1 vbz vvn:
(38) treatise (DIV2)
883
Image 12
3236
for Christ after peculiar manner inuiteth such to come vnto him, saying, Come vnto me all ye that are laden and weary, and I will ease you.
for christ After peculiar manner Inviteth such to come unto him, saying, Come unto me all you that Are laden and weary, and I will ease you.
c-acp np1 p-acp j n1 vvz d pc-acp vvi p-acp pno31, vvg, vvb p-acp pno11 d pn22 cst vbr vvn cc j, cc pns11 vmb vvi pn22.
(38) treatise (DIV2)
883
Image 12
3237
For he came to call sinners and thereupon the Apostle with a vehement asseueration auerreth this point, This is a faithfull saying,
For he Come to call Sinners and thereupon the Apostle with a vehement asseveration averreth this point, This is a faithful saying,
p-acp pns31 vvd pc-acp vvi n2 cc av dt n1 p-acp dt j n1 vvz d n1, d vbz dt j n-vvg,
(38) treatise (DIV2)
883
Image 12
3238
and worthy of all acceptation, that Christ Iesus came into the world to saue sinners. §. 32. Of long waiting.and worthy of all acceptation, that christ Iesus Come into the world to save Sinners. §. 32. Of long waiting.
cc j pp-f d n1, cst np1 np1 vvd p-acp dt n1 pc-acp vvi n2. §. crd pp-f j n-vvg.
(38) treatise (DIV2)
883
Image 12
3239
Obiect. BVt many with heauy hearts haue long waited vpon the meanes, and diligently attended to the Word,Object. But many with heavy hearts have long waited upon the means, and diligently attended to the Word,
n1. cc-acp d p-acp j n2 vhb av-j vvn p-acp dt n2, cc av-j vvn p-acp dt n1,
(38) treatise (DIV2)
884
Image 12
3240
and yet find no faith wrought in them. Answ. We may not prescribe any time to God:
and yet find no faith wrought in them. Answer We may not prescribe any time to God:
cc av vvb dx n1 vvn p-acp pno32. np1 pns12 vmb xx vvi d n1 p-acp np1:
(38) treatise (DIV2)
884
Image 12
3241
as he worketh on whom he will, so hee worketh when hee will: Though he tarry, waite:
as he works on whom he will, so he works when he will: Though he tarry, wait:
c-acp pns31 vvz p-acp ro-crq pns31 vmb, av pns31 vvz c-crq pns31 vmb: cs pns31 vvb, n1:
(38) treatise (DIV2)
885
Image 12
3242
for yet a very little while, and he that shall come, will come, and will not tarry. for yet a very little while, and he that shall come, will come, and will not tarry.
p-acp av dt j j n1, cc pns31 cst vmb vvi, vmb vvi, cc vmb xx vvi.
(38) treatise (DIV2)
885
Image 12
3243
God neuer failed any that continued to waite on him, At length he satisfied their longing.
God never failed any that continued to wait on him, At length he satisfied their longing.
np1 av-x vvd d cst vvd pc-acp vvi p-acp pno31, p-acp n1 pns31 vvd po32 n1.
(38) treatise (DIV2)
885
Image 12
3244
Remember the history of that poore diseased man that lay so long at the poole of Bethesda: at length his desire was effected, hee was cured.
remember the history of that poor diseased man that lay so long At the pool of Bethesda: At length his desire was effected, he was cured.
np1 dt n1 pp-f cst j j-vvn n1 cst vvd av av-j p-acp dt n1 pp-f np1: p-acp n1 po31 n1 vbds vvn, pns31 vbds vvn.
(38) treatise (DIV2)
885
Image 12
3245
Let me therefore (in the name of Christ Iesus) prouoke euery one before whom Christ is lift vp in the Ministery of the Word,
Let me Therefore (in the name of christ Iesus) provoke every one before whom christ is lift up in the Ministry of the Word,
vvb pno11 av (p-acp dt n1 pp-f np1 np1) vvb d pi p-acp ro-crq np1 vbz vvn a-acp p-acp dt n1 pp-f dt n1,
(38) treatise (DIV2)
886
Image 12
3246
and administration of the Sacraments, to looke vpon him, and to perswade themselues that he belongeth vnto them,
and administration of the Sacraments, to look upon him, and to persuade themselves that he belongeth unto them,
cc n1 pp-f dt n2, pc-acp vvi p-acp pno31, cc pc-acp vvi px32 cst pns31 vvz p-acp pno32,
(38) treatise (DIV2)
886
Image 12
3247
and so receiue him into their hearts, and beleeue.
and so receive him into their hearts, and believe.
cc av vvi pno31 p-acp po32 n2, cc vvi.
(38) treatise (DIV2)
886
Image 12
3248
Neither let them say, that if Christ should not belong to them, they sinne in beleeuing:
Neither let them say, that if christ should not belong to them, they sin in believing:
av-dx vvd pno32 vvi, cst cs np1 vmd xx vvi p-acp pno32, pns32 vvb p-acp vvg:
(38) treatise (DIV2)
887
Image 12
3249
for boldly I say againe if any vpon the forenamed grounds beleeue, they finne not:
for boldly I say again if any upon the forenamed grounds believe, they fin not:
p-acp av-j pns11 vvb av cs d p-acp dt j-vvn n2 vvb, pns32 n1 xx:
(38) treatise (DIV2)
887
Image 12
3250
no man can sinne in beleeuing (in presuming, hee may sinne, but there is a great difference betwixt Faith and presumption,
no man can sin in believing (in presuming, he may sin, but there is a great difference betwixt Faith and presumption,
dx n1 vmb vvi p-acp vvg (p-acp vvg, pns31 vmb n1, cc-acp pc-acp vbz dt j n1 p-acp n1 cc n1,
(38) treatise (DIV2)
887
Image 12
3251
as we shall hereafter shew) He that beleeueth shall not bee condemned, Hee hath the witnesse•• himselfe:
as we shall hereafter show) He that Believeth shall not be condemned, He hath the witnesse•• himself:
c-acp pns12 vmb av vvi) pns31 cst vvz vmb xx vbi vvn, pns31 vhz dt n1 px31:
(38) treatise (DIV2)
887
Image 12
3252
So that in beleeuing he sinneth not.
So that in believing he Sinneth not.
av cst p-acp vvg pns31 vvz xx.
(38) treatise (DIV2)
887
Image 12
3253
But whosoeuer beleeueth not, refuseth and reiecteth Christ, 〈 ◊ 〉 they who were inuited to the mariage of the Kings for and did not come.
But whosoever Believeth not, Refuseth and rejects christ, 〈 ◊ 〉 they who were invited to the marriage of the Kings for and did not come.
p-acp r-crq vvz xx, vvz cc vvz np1, 〈 sy 〉 pns32 r-crq vbdr vvn p-acp dt n1 pp-f dt n2 p-acp cc vdd xx vvi.
(38) treatise (DIV2)
887
Image 12
3254
§. 33. Of mans sinne in not beleeuing. Obiect. FAith is not in mans power. How then can a man sinne in not beleeuing?
§. 33. Of men sin in not believing. Object. FAith is not in men power. How then can a man sin in not believing?
§. crd pp-f ng1 n1 p-acp xx vvg. n1. n1 vbz xx p-acp ng1 n1. uh-crq av vmb dt n1 n1 p-acp xx vvg?
(38) treatise (DIV2)
887
Image 12
3255
Answ. 1 God gaue ability to man (when he created him after his owne image) to lay hold on any promise that at any time God should make vnto him: Answer 1 God gave ability to man (when he created him After his own image) to lay hold on any promise that At any time God should make unto him:
np1 vvn np1 vvd n1 p-acp n1 (c-crq pns31 vvd pno31 p-acp po31 d n1) pc-acp vvi n1 p-acp d n1 cst p-acp d n1 np1 vmd vvi p-acp pno31:
(38) treatise (DIV2)
889
Image 12
3256
so as God gaue him power to beleeue. But man thorow his owne default disabled himselfe.
so as God gave him power to believe. But man thorough his own default disabled himself.
av c-acp np1 vvd pno31 n1 pc-acp vvi. p-acp n1 p-acp po31 d n1 vvd px31.
(38) treatise (DIV2)
889
Image 12
3257
May not God iustly exact what he gaue? 2 No vnbeleeuer doth what lieth in him to beleeue:
May not God justly exact what he gave? 2 No unbeliever does what lies in him to believe:
vmb xx np1 av-j vvi r-crq pns31 vvd? crd uh-dx n1 vdz r-crq vvz p-acp pno31 pc-acp vvi:
(38) treatise (DIV2)
889
Image 12
3258
but faileth in some thing that he might doe.
but Faileth in Some thing that he might do.
cc-acp vvz p-acp d n1 cst pns31 vmd vdi.
(38) treatise (DIV2)
890
Image 12
3259
To omit those among whom the sound of the Gospell came not, (because now we haue not to doe with them:) Some persecute or scoffe at the Ministery of the Gospel:
To omit those among whom the found of the Gospel Come not, (Because now we have not to do with them:) some persecute or scoff At the Ministry of the Gospel:
p-acp vvi d p-acp ro-crq dt n1 pp-f dt n1 vvd xx, (c-acp av pns12 vhb xx pc-acp vdi p-acp pno32:) d vvi cc n1 p-acp dt n1 pp-f dt n1:
(38) treatise (DIV2)
890
Image 12
3260
some speake against the meanes it selfe, counting it foolishnesse: some are carelesse in comming to it, pretending many vaine excuses: Some speak against the means it self, counting it foolishness: Some Are careless in coming to it, pretending many vain excuses:
d vvb p-acp dt n2 pn31 n1, vvg pn31 n1: d vbr j p-acp vvg p-acp pn31, vvg d j n2:
(38) treatise (DIV2)
890
Image 12
3261
some come for company, or other by-respects: some attend not though they come: some soone let slippe what they heare: Some come for company, or other by-respects: Some attend not though they come: Some soon let slip what they hear:
d vvb p-acp n1, cc j-jn n2: d vvb xx cs pns32 vvb: d n1 vvb vvi r-crq pns32 vvb:
(38) treatise (DIV2)
890
Image 12
3262
some let the things of this world choake that which they heare: Some let the things of this world choke that which they hear:
d vvb dt n2 pp-f d n1 vvi d r-crq pns32 vvb:
(38) treatise (DIV2)
890
Image 12
3263
in something or other all they which beleeue not come short of that which they might haue done,
in something or other all they which believe not come short of that which they might have done,
p-acp pi cc n-jn d pns32 r-crq vvb xx vvi j pp-f d r-crq pns32 vmd vhi vdn,
(38) treatise (DIV2)
890
Image 12
3264
for attaining vnto this precious gift of Faith. And that is it for which another day they shall be condemned.
for attaining unto this precious gift of Faith. And that is it for which Another day they shall be condemned.
c-acp vvg p-acp d j n1 pp-f n1. cc cst vbz pn31 p-acp r-crq j-jn n1 pns32 vmb vbi vvn.
(38) treatise (DIV2)
890
Image 12
3265
3 Vnbeleefe is in a mans power: who distrust and gaine-say the promises of the Gospel, doe it of their free will:
3 Unbelief is in a men power: who distrust and gainsay the promises of the Gospel, do it of their free will:
crd n1 vbz p-acp dt ng1 n1: r-crq n1 cc vvi dt n2 pp-f dt n1, vdb pn31 pp-f po32 j n1:
(38) treatise (DIV2)
891
Image 12
3266
they wittingly and wilfully refuse and reiect the gracious offer of Christ Iesus. Marke what Christ saith of Ierusalem, How oft would I haue gathered thy children together,
they wittingly and wilfully refuse and reject the gracious offer of christ Iesus. Mark what christ Says of Ierusalem, How oft would I have gathered thy children together,
pns32 av-j cc av-j vvi cc vvi dt j n1 pp-f np1 np1. n1 q-crq np1 vvz pp-f np1, c-crq av vmd pns11 vhi vvn po21 n2 av,
(38) treatise (DIV2)
891
Image 12
3267
and ye would not? §. 34. Of the heinousnesse of Incredulity. THus we see that no vnbeleeuers can haue iust excuse for themselues:and you would not? §. 34. Of the heinousness of Incredulity. THus we see that no unbelievers can have just excuse for themselves:
cc pn22 vmd xx? §. crd pp-f dt n1 pp-f n1. av pns12 vvb cst dx n2 vmb vhi j n1 p-acp px32:
(38) treatise (DIV2)
891
Image 12
3268
their Incredulity is truly and properly a sinne; yea, it is a most grieuous sinne: heinous against God, and dangerous vnto man. their Incredulity is truly and properly a sin; yea, it is a most grievous sin: heinous against God, and dangerous unto man.
po32 n1 vbz av-j cc av-j dt n1; uh, pn31 vbz dt av-ds j n1: j p-acp np1, cc j p-acp n1.
(38) treatise (DIV2)
892
Image 12
3269
As Faith of all graces doth most honour God, so this of all vices doth most dishonour him.
As Faith of all graces does most honour God, so this of all vices does most dishonour him.
p-acp n1 pp-f d n2 vdz ds vvi np1, av d pp-f d n2 vdz ds vvi pno31.
(38) treatise (DIV2)
893
Image 12
3270
It impeacheth the forenamed properties of God, namely his power, as if God were not able to make good his promise:
It impeacheth the forenamed properties of God, namely his power, as if God were not able to make good his promise:
pn31 vvz dt j-vvn n2 pp-f np1, av po31 n1, c-acp cs np1 vbdr xx j pc-acp vvi j po31 n1:
(38) treatise (DIV2)
893
Image 12
3271
his truth, as if God were vnfaithfull, yea, a plaine lyer, as the Apostle speaketh: his truth, as if God were unfaithful, yea, a plain liar, as the Apostle speaks:
po31 n1, c-acp cs np1 vbdr j, uh, dt j n1, p-acp dt n1 vvz:
(38) treatise (DIV2)
893
Image 12
3272
his mercy, as if it were dryed vp with the heat of mens sinnes, and his presence in euery place, his mercy, as if it were dried up with the heat of men's Sins, and his presence in every place,
po31 n1, c-acp cs pn31 vbdr vvn a-acp p-acp dt n1 pp-f ng2 n2, cc po31 n1 p-acp d n1,
(38) treatise (DIV2)
893
Image 12
3273
as if he were not euer by vs. It maketh a man flie from God as Adam did,
as if he were not ever by us It makes a man fly from God as Adam did,
c-acp cs pns31 vbdr xx av p-acp pno12 pn31 vvz dt n1 vvi p-acp np1 p-acp np1 vdd,
(38) treatise (DIV2)
893
Image 12
3274
and contemne his gracious offer of pardon, as desperate rebels and debtors: it maketh Christ to haue dyed in vaine:
and contemn his gracious offer of pardon, as desperate rebels and debtors: it makes christ to have died in vain:
cc vvi po31 j n1 pp-f n1, c-acp j n2 cc n2: pn31 vvz np1 pc-acp vhi vvn p-acp j:
(38) treatise (DIV2)
893
Image 12
3275
yea it is accompanied with a kind of obstinacy, as in Thomas who said, I will not beleeue it.
yea it is accompanied with a kind of obstinacy, as in Thomas who said, I will not believe it.
uh pn31 vbz vvn p-acp dt n1 pp-f n1, c-acp p-acp np1 r-crq vvd, pns11 vmb xx vvi pn31.
(38) treatise (DIV2)
893
Image 12
3276
In regard of men, no sinne so deadly and dangerous;
In regard of men, no sin so deadly and dangerous;
p-acp n1 pp-f n2, dx n1 av j cc j;
(38) treatise (DIV2)
894
Image 12
3277
it stoppeth the current of Gods mercy, it barreth vp heauen gates against men, and openeth the mouth of hell for them, and maketh them Satans vassals.
it stoppeth the current of God's mercy, it barreth up heaven gates against men, and Openeth the Mouth of hell for them, and makes them Satan vassals.
pn31 vvz dt n1 pp-f npg1 n1, pn31 vvz a-acp n1 n2 p-acp n2, cc vvz dt n1 pp-f n1 p-acp pno32, cc vv2 pno32 npg1 n2.
(38) treatise (DIV2)
894
Image 12
3278
Whereas Faith bringeth an absolution for all sinnes, this layeth all our sinnes open to the wrath of God.
Whereas Faith brings an absolution for all Sins, this Layeth all our Sins open to the wrath of God.
cs n1 vvz dt n1 p-acp d n2, d vvz d po12 n2 vvi p-acp dt n1 pp-f np1.
(38) treatise (DIV2)
894
Image 12
3279
The truth is, He that beleeueth not is condemned already: and why? because he beleeueth not in the Sonne of God.
The truth is, He that Believeth not is condemned already: and why? Because he Believeth not in the Son of God.
dt n1 vbz, pns31 cst vvz xx vbz vvn av: cc q-crq? c-acp pns31 vvz xx p-acp dt n1 pp-f np1.
(38) treatise (DIV2)
894
Image 12
3280
God hath made offer of his Sonne, but he will not receiue him.
God hath made offer of his Son, but he will not receive him.
np1 vhz vvn n1 pp-f po31 n1, cc-acp pns31 vmb xx vvi pno31.
(38) treatise (DIV2)
894
Image 12
3281
Is not this to reiect Christ, and to iudge ones selfe vnworthy of eternall life? Wherefore to conclude this point, seeing there is so good ground to beleeue,
Is not this to reject christ, and to judge ones self unworthy of Eternal life? Wherefore to conclude this point, seeing there is so good ground to believe,
vbz xx d pc-acp vvi np1, cc pc-acp vvi pig n1 j pp-f j n1? c-crq pc-acp vvi d n1, vvg a-acp vbz av j n1 pc-acp vvi,
(38) treatise (DIV2)
894
Image 12
3282
& that not to beleeue is so heynous a sinne, let none dare to distrust, or to put off from him the promises of the Gospel:
& that not to believe is so heinous a sin, let none Dare to distrust, or to put off from him the promises of the Gospel:
cc cst xx pc-acp vvi vbz av j dt n1, vvb pix vvi pc-acp vvi, cc pc-acp vvi a-acp p-acp pno31 dt n2 pp-f dt n1:
(38) treatise (DIV2)
894
Image 12
3283
we may haue a godly ieaiealousie ouer our selues, and vse a conscionable care in trying the truth of our Faith, (as after I will shew;) but to reiect the offer which God maketh of Christ, wee may not dare:
we may have a godly ieaiealousie over our selves, and use a conscionable care in trying the truth of our Faith, (as After I will show;) but to reject the offer which God makes of christ, we may not Dare:
pns12 vmb vhi dt j n1 p-acp po12 n2, cc vvi dt j n1 p-acp vvg dt n1 pp-f po12 n1, (c-acp c-acp pns11 vmb vvi;) cc-acp pc-acp vvi dt n1 r-crq np1 vvz pp-f np1, pns12 vmb xx vvi:
(38) treatise (DIV2)
894
Image 12
3284
if we feele not Faith wrought in vs, wee must waite till we feele it. §. 35. Of prouing Faith.
if we feel not Faith wrought in us, we must wait till we feel it. §. 35. Of proving Faith.
cs pns12 vvb xx n1 vvn p-acp pno12, pns12 vmb vvi c-acp pns12 vvb pn31. §. crd pp-f vvg n1.
(38) treatise (DIV2)
894
Image 12
3285
THus we see how Faith may be gotten: the next point is to shew how it may be prooued.
THus we see how Faith may be got: the next point is to show how it may be proved.
av pns12 vvb c-crq n1 vmb vbi vvn: dt ord n1 vbz pc-acp vvi c-crq pn31 vmb vbi vvn.
(38) treatise (DIV2)
895
Image 12
3286
Wee haue heard how pretious a thing Faith is:
we have herd how precious a thing Faith is:
pns12 vhb vvn c-crq j dt n1 n1 vbz:
(38) treatise (DIV2)
895
Image 12
3287
it doth therefore greatly behoue vs throughly to try our Faith, whether it be sound or no.
it does Therefore greatly behoove us thoroughly to try our Faith, whither it be found or no.
pn31 vdz av av-j vvi pno12 av-j pc-acp vvi po12 n1, cs pn31 vbb j cc uh-dx.
(38) treatise (DIV2)
895
Image 12
3288
If a man goe to buy a gold chaine, hee will not be deceiued with a faire glittering shew, If a man go to buy a gold chain, he will not be deceived with a fair glittering show,
cs dt n1 vvb pc-acp vvi dt n1 n1, pns31 vmb xx vbi vvn p-acp dt j j-vvg n1,
(38) treatise (DIV2)
895
Image 12
3289
but hee will haue it toucht with the touchstone againe and againe: but Faith is much more precious then gold that perisheth.
but he will have it touched with the touchstone again and again: but Faith is much more precious then gold that Perishes.
cc-acp pns31 vmb vhi pn31 vvn p-acp dt n1 av cc av: cc-acp n1 vbz d dc j cs n1 cst vvz.
(38) treatise (DIV2)
895
Image 12
3290
§. 36. Whether Faith may be knowne or no.
§. 36. Whither Faith may be known or no.
§. crd cs n1 vmb vbi vvn cc uh-dx.
(38) treatise (DIV2)
895
Image 12
3291
BEfore I shew how Faith may bee proued, it will bee needful by way of preparation and preuention, to declare whether a Christian can know if he haue sound true Faith or no:
BEfore I show how Faith may be proved, it will be needful by Way of preparation and prevention, to declare whither a Christian can know if he have found true Faith or no:
p-acp pns11 vvb q-crq n1 vmb vbi vvn, pn31 vmb vbi j p-acp n1 pp-f n1 cc n1, pc-acp vvi cs dt njp vmb vvi cs pns31 vhb n1 j n1 cc dx:
(38) treatise (DIV2)
896
Image 12
3292
for, many conceit that it is sufficient to haue a good hope (as they speake,) imagining that no man can say certainly he hath a true Faith.
for, many conceit that it is sufficient to have a good hope (as they speak,) imagining that no man can say Certainly he hath a true Faith.
c-acp, d n1 cst pn31 vbz j pc-acp vhi dt j n1 (c-acp pns32 vvb,) vvg cst dx n1 vmb vvi av-j pns31 vhz dt j n1.
(38) treatise (DIV2)
896
Image 12
3293
If this were so, in vaine it were to seeke how it may be proued, who will labour to proue that which cannot be found out? But against that conceit I auouch, that The true beleeuer may know that he hath a true and found Faith.
If this were so, in vain it were to seek how it may be proved, who will labour to prove that which cannot be found out? But against that conceit I avouch, that The true believer may know that he hath a true and found Faith.
cs d vbdr av, p-acp j pn31 vbdr pc-acp vvi c-crq pn31 vmb vbi vvn, r-crq vmb vvi pc-acp vvi d r-crq vmbx vbi vvn av? p-acp p-acp d n1 pns11 vvb, cst dt j n1 vmb vvi cst pns31 vhz dt j cc vvd n1.
(38) treatise (DIV2)
896
Image 12
3294
For the Saints haue professed as much: I beleeued saith Dauid. We beleeue and know, say the disciples:
For the Saints have professed as much: I believed Says David. We believe and know, say the Disciples:
p-acp dt n2 vhb vvn p-acp d: pns11 vvd vvz np1. pns12 vvb cc vvi, vvb dt n2:
(38) treatise (DIV2)
896
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3295
and S. Paul saith, I know whom I haue beleeued. §. 37. Whether ordinary persons may know they haue Faith.
and S. Paul Says, I know whom I have believed. §. 37. Whither ordinary Persons may know they have Faith.
cc np1 np1 vvz, pns11 vvb r-crq pns11 vhb vvn. §. crd cs j n2 vmb vvi pns32 vhb n1.
(38) treatise (DIV2)
896
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3296
Obiect. THose were extraordinary persons, and had this knowledge of their Faith, by extraordinary reuelation.Object. THose were extraordinary Persons, and had this knowledge of their Faith, by extraordinary Revelation.
n1. d vbdr j n2, cc vhd d n1 pp-f po32 n1, p-acp j n1.
(38) treatise (DIV2)
897
Image 12
3297
Answ. The Eunuch, and the blind man knew as much, and yet were no extraordinary persons. Answer The Eunuch, and the blind man knew as much, and yet were no extraordinary Persons.
np1 dt n1, cc dt j n1 vvd p-acp d, cc av vbdr dx j n2.
(38) treatise (DIV2)
898
Image 12
3298
But to shew that this knowledge came not of any extraordinary reuelation, proper to extraordinary persons, the Apostle speaking of that spirit which Dauid had, saith, Wee haue the same spirit of Faith, &c. Paul had the same spirit that Dauid had,
But to show that this knowledge Come not of any extraordinary Revelation, proper to extraordinary Persons, the Apostle speaking of that Spirit which David had, Says, we have the same Spirit of Faith, etc. Paul had the same Spirit that David had,
p-acp pc-acp vvi cst d n1 vvd xx pp-f d j n1, j p-acp j n2, dt n1 vvg pp-f d n1 r-crq np1 vhd, vvz, pns12 vhb dt d n1 pp-f n1, av np1 vhd dt d n1 cst np1 vhd,
(38) treatise (DIV2)
898
Image 12
3299
and other Christians the same that hee, whereby they might discerne their Faith, and therefore he vseth the plural number, We haue the same spirit, &c. yet more expresly he saith, We haue receiued the spirit that is of God, that we may know the things which are giuen vs of God.
and other Christians the same that he, whereby they might discern their Faith, and Therefore he uses the plural number, We have the same Spirit, etc. yet more expressly he Says, We have received the Spirit that is of God, that we may know the things which Are given us of God.
cc j-jn np1 dt d cst pns31, c-crq pns32 vmd vvi po32 n1, cc av pns31 vvz dt j n1, pns12 vhb dt d n1, av av av-dc av-j pns31 vvz, pns12 vhb vvn dt n1 cst vbz pp-f np1, cst pns12 vmb vvi dt n2 r-crq vbr vvn pno12 pp-f np1.
(38) treatise (DIV2)
898
Image 12
3300
Is not Faith one of those things? yea, it is one of the most principall of them? Vpon this ground the Apostle exhorteth vs, to proue our selues whether we are in the Faith, &c. In vaine were this exhortation,
Is not Faith one of those things? yea, it is one of the most principal of them? Upon this ground the Apostle exhorteth us, to prove our selves whither we Are in the Faith, etc. In vain were this exhortation,
vbz xx n1 crd pp-f d n2? uh, pn31 vbz crd pp-f dt av-ds j-jn pp-f pno32? p-acp d n1 dt n1 vvz pno12, pc-acp vvi po12 n2 cs pns12 vbr p-acp dt n1, av p-acp j vbdr d n1,
(38) treatise (DIV2)
898
Image 12
3301
if Faith could not be discerned and proued.
if Faith could not be discerned and proved.
cs n1 vmd xx vbi vvn cc vvn.
(38) treatise (DIV2)
898
Image 12
3302
§. 38. Of the difference betwixt those who seeme to haue Faith, and those who indeed haue it.
§. 38. Of the difference betwixt those who seem to have Faith, and those who indeed have it.
§. crd pp-f dt n1 p-acp d r-crq vvb pc-acp vhi n1, cc d r-crq av vhb pn31.
(38) treatise (DIV2)
898
Image 12
3303
1 Obiect. THe heart of man is deceitfull aboue all things, who can know it? how then can the truth of any grace be discerned?
1 Object. THe heart of man is deceitful above all things, who can know it? how then can the truth of any grace be discerned?
crd n1. dt n1 pp-f n1 vbz j p-acp d n2, r-crq vmb vvi pn31? c-crq av vmb dt n1 pp-f d n1 vbi vvn?
(38) treatise (DIV2)
899
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3304
Answ. In naturall and wicked men, there is a double heart, wherby it cometh to be deceitful: Answer In natural and wicked men, there is a double heart, whereby it comes to be deceitful:
np1 p-acp j cc j n2, pc-acp vbz dt j-jn n1, c-crq pn31 vvz pc-acp vbi j:
(38) treatise (DIV2)
900
Image 12
3305
but the faithfull haue a single, simple, honest, vpright, perfect heart. 2 Obiect. Many presume of what they haue not:
but the faithful have a single, simple, honest, upright, perfect heart. 2 Object. Many presume of what they have not:
cc-acp dt j vhb dt j, j, j, av-j, j n1. crd n1. d vvb pp-f r-crq pns32 vhb xx:
(38) treatise (DIV2)
900
Image 12
3306
yea, very hypocrites goe so farre, as they can hardly, if at all be discerned. Many of them doe more resemble the faithfull, then counterfeit coine doth current money:
yea, very Hypocrites go so Far, as they can hardly, if At all be discerned. Many of them do more resemble the faithful, then counterfeit coin does current money:
uh, j n2 vvb av av-j, c-acp pns32 vmb av, cs p-acp d vbb vvn. av-d pp-f pno32 vdb av-dc vvi dt j, av j-jn n1 vdz j n1:
(38) treatise (DIV2)
901
Image 12
3307
for herein the Diuell helpeth mans wit. Iudas was not discerned by the Disciples, till Christ discouered him.
for herein the devil Helpeth men wit. Iudas was not discerned by the Disciples, till christ discovered him.
c-acp av dt n1 vvz ng1 n1. np1 vbds xx vvn p-acp dt n2, c-acp np1 vvd pno31.
(38) treatise (DIV2)
901
Image 12
3308
Answer. If that which is counterfeit coine be thorowly tried, if it be brought to the touch-stone, Answer. If that which is counterfeit coin be thoroughly tried, if it be brought to the touchstone,
vvb. cs d r-crq vbz j-jn n1 vbb av-j vvn, cs pn31 vbb vvn p-acp dt n1,
(38) treatise (DIV2)
902
Image 12
3309
if clipped thorow, if melted, it will be discerned: so hypocriticall Faith.
if clipped thorough, if melted, it will be discerned: so hypocritical Faith.
cs vvn p-acp, cs vvn, pn31 vmb vbi vvn: av j n1.
(38) treatise (DIV2)
902
Image 12
3310
But suppose some be so (I know not what to say) cunning or simple, that they deceiue others and themselues;
But suppose Some be so (I know not what to say) cunning or simple, that they deceive Others and themselves;
cc-acp vvb d vbi av (pns11 vvb xx r-crq pc-acp vvi) j-jn cc j, cst pns32 vvb n2-jn cc px32;
(38) treatise (DIV2)
902
Image 12
3311
yet thereupon it followeth not, that he which indeed hath faith, should be deceiued, because he which hath it not, is:
yet thereupon it follows not, that he which indeed hath faith, should be deceived, Because he which hath it not, is:
av av pn31 vvz xx, cst pns31 r-crq av vhz n1, vmd vbi vvn, c-acp pns31 r-crq vhz pn31 xx, vbz:
(38) treatise (DIV2)
902
Image 12
3312
A man which dreameth that he eateth and drinketh, may for the time strongly be conceited that he doth so, and yet be deceiued:
A man which dreameth that he Eateth and Drinketh, may for the time strongly be conceited that he does so, and yet be deceived:
dt n1 r-crq vvz cst pns31 vvz cc vvz, vmb p-acp dt n1 av-j vbi vvn cst pns31 vdz av, cc av vbi vvn:
(38) treatise (DIV2)
902
Image 12
3313
Can not he therefore which is awake, and in deed eateth and drinketh, know that he doth so? Hee that wanteth a thing, groundeth his conceit vpon meere shewes and shadowes:
Can not he Therefore which is awake, and in deed Eateth and Drinketh, know that he does so? He that Wants a thing, groundeth his conceit upon mere shows and shadows:
vmb xx pns31 av r-crq vbz j, cc p-acp n1 vvz cc vvz, vvb cst pns31 vdz av? pns31 cst vvz dt n1, vvz po31 n1 p-acp j n2 cc n2:
(38) treatise (DIV2)
902
Image 12
3314
but he that hath that which he is perswaded he hath, groundeth his perswasion on sure, sound, reall euidences.
but he that hath that which he is persuaded he hath, groundeth his persuasion on sure, found, real evidences.
cc-acp pns31 cst vhz d r-crq pns31 vbz vvn pns31 vhz, vvz po31 n1 p-acp j, j, j n2.
(38) treatise (DIV2)
902
Image 12
3315
Obiect. 3. Many which indeede haue faith, make a great doubt and question of it, yea, they thinke and say, They haue no faith at all.Object. 3. Many which indeed have faith, make a great doubt and question of it, yea, they think and say, They have no faith At all.
n1. crd av-d r-crq av vhb n1, vvb dt j n1 cc n1 pp-f pn31, uh, pns32 vvb cc vvi, pns32 vhb dx n1 p-acp d.
(38) treatise (DIV2)
903
Image 12
3316
How then can Faith bee knowne? Answer. That is thorow mens owne weakenesse, or thorow the violence of some temptation.
How then can Faith be known? Answer. That is thorough men's own weakness, or thorough the violence of Some temptation.
uh-crq av vmb n1 vbi vvn? n1. cst vbz p-acp ng2 d n1, cc p-acp dt n1 pp-f d n1.
(38) treatise (DIV2)
903
Image 12
3317
When they are strengthned, and the temptation remoued, that doubting will be dispelled.
When they Are strengthened, and the temptation removed, that doubting will be dispelled.
c-crq pns32 vbr vvn, cc dt n1 vvd, cst vvg vmb vbi vvn.
(38) treatise (DIV2)
904
Image 12
3318
But it followeth not, because at some times, some persons are so exceeding weake, and so violently assaulted, that therefore they should neuer know that they haue faith;
But it follows not, Because At Some times, Some Persons Are so exceeding weak, and so violently assaulted, that Therefore they should never know that they have faith;
p-acp pn31 vvz xx, c-acp p-acp d n2, d n2 vbr av av-vvg j, cc av av-j vvn, cst av pns32 vmd av-x vvb cst pns32 vhb n1;
(38) treatise (DIV2)
904
Image 12
3319
or that other which are not so weake, nor so assaulted, should not bee able to know their owne faith.
or that other which Are not so weak, nor so assaulted, should not be able to know their own faith.
cc d j-jn r-crq vbr xx av j, ccx av vvn, vmd xx vbi j pc-acp vvi po32 d n1.
(38) treatise (DIV2)
904
Image 12
3320
In naturall matters there may be some, who thorow long sicknesse, or some wound, blow, or bruise on their head, know not what they doe: In natural matters there may be Some, who thorough long sickness, or Some wound, blow, or bruise on their head, know not what they do:
p-acp j n2 a-acp vmb vbi d, r-crq p-acp j n1, cc d n1, n1, cc vvb p-acp po32 n1, vvb xx r-crq pns32 vdb:
(38) treatise (DIV2)
904
Image 12
3321
Can not therefore healthy, sound men know? After Dauid had giuen many euidences of his assurance of faith, thorow some temptations hee doubted.
Can not Therefore healthy, found men know? After David had given many evidences of his assurance of faith, thorough Some temptations he doubted.
vmb xx av j, j n2 vvi? p-acp np1 vhd vvn d n2 pp-f po31 n1 pp-f n1, p-acp d n2 pns31 vvd.
(38) treatise (DIV2)
904
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3322
§. 39. Whether Faith and doubting may stand together. Quest. CAn then true Faith stand with doubting? Answ. Yea, it can:
§. 39. Whither Faith and doubting may stand together. Quest. CAn then true Faith stand with doubting? Answer Yea, it can:
§. crd cs n1 cc vvg vmb vvi av. n1. vmb av j n1 vvb p-acp vvg? np1 uh, pn31 vmb:
(38) treatise (DIV2)
904
Image 12
3323
for what the Apostle saith of knowledge, may we apply to other Christian graces, euen to the mother of them all, Faith; we beleeue in part:
for what the Apostle Says of knowledge, may we apply to other Christian graces, even to the mother of them all, Faith; we believe in part:
c-acp r-crq dt n1 vvz pp-f n1, vmb pns12 vvi p-acp j-jn njp n2, av p-acp dt n1 pp-f pno32 d, n1; pns12 vvb p-acp n1:
(38) treatise (DIV2)
906
Image 12
3324
The man that said, Lord I beleeue, yet doubted: for he added, helpe my vnbeleefe. This doubting is not of the nature of Faith,
The man that said, Lord I believe, yet doubted: for he added, help my unbelief. This doubting is not of the nature of Faith,
dt n1 cst vvd, n1 pns11 vvb, av vvd: c-acp pns31 vvd, vvb po11 n1. d vvg vbz xx pp-f dt n1 pp-f n1,
(38) treatise (DIV2)
906
Image 12
3325
but rather contrary vnto it, arising from the flesh which remaineth in vs, so long as wee remaine in the World:
but rather contrary unto it, arising from the Flesh which remains in us, so long as we remain in the World:
cc-acp av-c j-jn p-acp pn31, vvg p-acp dt n1 r-crq vvz p-acp pno12, av av-j c-acp pns12 vvb p-acp dt n1:
(38) treatise (DIV2)
906
Image 12
3326
therefore the more strength Faith getteth, the more is doubting driuen away. Therefore the more strength Faith gets, the more is doubting driven away.
av dt av-dc n1 n1 vvz, dt dc vbz vvg vvn av.
(38) treatise (DIV2)
906
Image 12
3327
Yet as the Spirit in truth may be where the flesh is, so in truth may Faith be where doubting is:
Yet as the Spirit in truth may be where the Flesh is, so in truth may Faith be where doubting is:
av c-acp dt n1 p-acp n1 vmb vbi c-crq dt n1 vbz, av p-acp n1 vmb n1 vbi c-crq n-vvg vbz:
(38) treatise (DIV2)
906
Image 12
3328
but as we must striue to subdue the flesh, so also must we striue to dispell doubting.
but as we must strive to subdue the Flesh, so also must we strive to dispel doubting.
cc-acp c-acp pns12 vmb vvi pc-acp vvi dt n1, av av vmb pns12 vvi p-acp n1 vvg.
(38) treatise (DIV2)
906
Image 12
3329
§. 40. Of trying Faith both by the causes, and by the effects: NOw come we to the maine point, How Faith may be proued and knowne.
§. 40. Of trying Faith both by the Causes, and by the effects: NOw come we to the main point, How Faith may be proved and known.
§. crd pp-f vvg n1 av-d p-acp dt n2, cc p-acp dt n2: av vvb pns12 p-acp dt j n1, c-crq n1 vmb vbi vvn cc vvn.
(38) treatise (DIV2)
906
Image 12
3330
For the true triall of Faith, we must consider both the causes, and also the effects of Faith:
For the true trial of Faith, we must Consider both the Causes, and also the effects of Faith:
p-acp dt j n1 pp-f n1, pns12 vmb vvi d dt n2, cc av dt n2 pp-f n1:
(38) treatise (DIV2)
908
Image 12
3331
how it was wrought, and how it worketh; and compare these together.
how it was wrought, and how it works; and compare these together.
c-crq pn31 vbds vvn, cc c-crq pn31 vvz; cc vvb d av.
(38) treatise (DIV2)
908
Image 12
3332
Most doe send men onely to the effects of Faith, by them to make triall of the truth of them:
Most do send men only to the effects of Faith, by them to make trial of the truth of them:
np1 vdb vvi n2 av-j p-acp dt n2 pp-f n1, p-acp pno32 p-acp vvb n1 pp-f dt n1 pp-f pno32:
(38) treatise (DIV2)
908
Image 12
3333
but there is an hypocriticall Faith, which bringeth forth many fruits so like true Faith;
but there is an hypocritical Faith, which brings forth many fruits so like true Faith;
cc-acp pc-acp vbz dt j n1, r-crq vvz av d n2 av av-j j n1;
(38) treatise (DIV2)
908
Image 12
3334
and true Faith is oft so couered with the cloudes of temptations, that if respect be had onely to the effects, counterfeit Faith may be taken for true Faith;
and true Faith is oft so covered with the Clouds of temptations, that if respect be had only to the effects, counterfeit Faith may be taken for true Faith;
cc j n1 vbz av av vvn p-acp dt n2 pp-f n2, cst cs n1 vbb vhn av-j p-acp dt n2, j-jn n1 vmb vbi vvn p-acp j n1;
(38) treatise (DIV2)
908
Image 12
3335
and true Faith may be counted no Faith.
and true Faith may be counted no Faith.
cc j n1 vmb vbi vvn dx n1.
(38) treatise (DIV2)
908
Image 12
3336
The birth therefore and the growth of Faith must be considered iointly together, and one compared with another, that they may both of them giue mutuall euidence one to another,
The birth Therefore and the growth of Faith must be considered jointly together, and one compared with Another, that they may both of them give mutual evidence one to Another,
dt n1 av cc dt n1 pp-f n1 vmb vbi vvn av-j av, cc pi vvn p-acp j-jn, cst pns32 vmb av-d pp-f pno32 vvi j n1 crd p-acp n-jn,
(38) treatise (DIV2)
908
Image 12
3337
and so both of them giue a ioint and sure euidence to a mans soule and conscience that he is not deceiued.
and so both of them give a joint and sure evidence to a men soul and conscience that he is not deceived.
cc av d pp-f pno32 vvi dt j cc j n1 p-acp dt ng1 n1 cc n1 cst pns31 vbz xx vvn.
(38) treatise (DIV2)
908
Image 12
3338
§. 41. Of that illumination which causeth Faith. VVE are first to begin with the birth of Faith:
§. 41. Of that illumination which Causes Faith. WE Are First to begin with the birth of Faith:
§. crd pp-f d n1 r-crq vvz n1. pns12 vbr ord pc-acp vvi p-acp dt n1 pp-f n1:
(38) treatise (DIV2)
908
Image 12
3339
of the meanes and order of working Faith, I haue spoken before: of the means and order of working Faith, I have spoken before:
pp-f dt n2 cc n1 pp-f j-vvg n1, pns11 vhb vvn a-acp:
(38) treatise (DIV2)
909
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3340
for the proofe of Faith in this respect, we must apply the seuerall points before deliuered to our owne Faith,
for the proof of Faith in this respect, we must apply the several points before Delivered to our own Faith,
c-acp dt n1 pp-f n1 p-acp d n1, pns12 vmb vvi dt j n2 a-acp vvn p-acp po12 d n1,
(38) treatise (DIV2)
909
Image 12
3341
& examine whether it were accordingly wrought:
& examine whither it were accordingly wrought:
cc vvb cs pn31 vbdr av-vvg vvd:
(38) treatise (DIV2)
909
Image 12
3342
namely, whether it were grounded on a true illumination of the minde, in regard of mans misery,
namely, whither it were grounded on a true illumination of the mind, in regard of men misery,
av, cs pn31 vbdr vvn p-acp dt j n1 pp-f dt n1, p-acp n1 pp-f ng1 n1,
(38) treatise (DIV2)
909
Image 12
3343
and the remedy appointed by God:
and the remedy appointed by God:
cc dt n1 vvn p-acp np1:
(38) treatise (DIV2)
909
Image 12
3344
and of a right disposition of the heart, both in regard of true griefe for sinne, and true desire after Christ.
and of a right disposition of the heart, both in regard of true grief for sin, and true desire After christ.
cc pp-f dt j-jn n1 pp-f dt n1, av-d p-acp n1 pp-f j n1 p-acp n1, cc j n1 p-acp np1.
(38) treatise (DIV2)
909
Image 12
3345
For Illumination, it is not sufficient that we haue a generall knowledge of the fore-named misery and remedy, that such and such are all men by nature, that this is the remedy afforded vnto them; For Illumination, it is not sufficient that we have a general knowledge of the forenamed misery and remedy, that such and such Are all men by nature, that this is the remedy afforded unto them;
p-acp n1, pn31 vbz xx j cst pns12 vhb dt j n1 pp-f dt j n1 cc n1, cst d cc d vbr d n2 p-acp n1, cst d vbz dt n1 vvd p-acp pno32;
(38) treatise (DIV2)
910
Image 12
3346
but we must haue an experimentall knowledge of our owne wofull estate, as Saint Paul had, when he set forth his own person as a patterne of a miserable man, and in particular reckoned vp his owne particular greeuous sinnes:
but we must have an experimental knowledge of our own woeful estate, as Saint Paul had, when he Set forth his own person as a pattern of a miserable man, and in particular reckoned up his own particular grievous Sins:
cc-acp pns12 vmb vhi dt j n1 pp-f po12 d j n1, c-acp n1 np1 vhd, c-crq pns31 vvd av po31 d n1 p-acp dt n1 pp-f dt j n1, cc p-acp j vvn a-acp po31 d j j n2:
(38) treatise (DIV2)
910
Image 12
3347
this is it which will driue a man to Christ:
this is it which will driven a man to christ:
d vbz pn31 r-crq vmb vvi dt n1 p-acp np1:
(38) treatise (DIV2)
910
Image 12
3348
if at least we also vnderstand that the remedy is such an one as may bring redemption vnto our selues.
if At least we also understand that the remedy is such an one as may bring redemption unto our selves.
cs p-acp ds pns12 av vvb d dt n1 vbz d dt crd c-acp vmb vvi n1 p-acp po12 n2.
(38) treatise (DIV2)
910
Image 12
3349
It is more cleare then needs be proued, that what Faith soeuer ignorant men, men that liue in neglect,
It is more clear then needs be proved, that what Faith soever ignorant men, men that live in neglect,
pn31 vbz av-dc j cs av vbi vvn, cst r-crq n1 av j n2, n2 cst vvb p-acp n1,
(38) treatise (DIV2)
911
Image 12
3350
and contempt of Gods Word, make shew of, hath not so much as a shew of sound Faith, but is palpably counterfeit:
and contempt of God's Word, make show of, hath not so much as a show of found Faith, but is palpably counterfeit:
cc n1 pp-f npg1 n1, vvb n1 pp-f, vhz xx av av-d c-acp dt n1 pp-f j n1, cc-acp vbz av-j j-jn:
(38) treatise (DIV2)
911
Image 12
3351
therefore this first point may not be left out in the triall of Faith. §. 42: That Griefe goeth before Faith.
Therefore this First point may not be left out in the trial of Faith. §. 42: That Grief Goes before Faith.
av d ord n1 vmb xx vbi vvn av p-acp dt n1 pp-f n1. §. crd: d n1 vvz p-acp n1.
(38) treatise (DIV2)
911
Image 12
3352
FOr the disposition of the heart, vnlesse first it haue beene touched with a sence of mans wretchednesse,
FOr the disposition of the heart, unless First it have been touched with a sense of men wretchedness,
p-acp dt n1 pp-f dt n1, cs ord pn31 vhi vbn vvn p-acp dt n1 pp-f ng1 n1,
(38) treatise (DIV2)
912
Image 12
3353
and grieued thereat, it is to be feared that the pretence of Faith which is made, is but a meere pretence:
and grieved thereat, it is to be feared that the pretence of Faith which is made, is but a mere pretence:
cc vvd av, pn31 vbz pc-acp vbi vvn cst dt n1 pp-f n1 r-crq vbz vvn, vbz p-acp dt j n1:
(38) treatise (DIV2)
912
Image 12
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for God healeth none but such as are first wounded. The whole neede not a Physitian, but they that are sicke.
for God heals none but such as Are First wounded. The Whole need not a physician, but they that Are sick.
c-acp np1 vvz pix cc-acp d c-acp vbr ord vvn. dt j-jn n1 xx dt n1, cc-acp pns32 cst vbr j.
(38) treatise (DIV2)
912
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Christ was annointed to preach the Gospell to the poore, to heale the brok•• hearted, &c. christ was anointed to preach the Gospel to the poor, to heal the brok•• hearted, etc.
np1 vbds vvn p-acp vvb dt n1 p-acp dt j, p-acp vvi dt n1 vvn, av
(38) treatise (DIV2)
912
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3356
Obiect. Many haue beleeued that neuer grieued for their misery, as Lydia, Rahab, the theefe on the crosse, Object. Many have believed that never grieved for their misery, as Lydia, Rahab, the thief on the cross,
n1. d vhb vvn cst av-x vvd p-acp po32 n1, c-acp np1, np1, dt n1 p-acp dt n1,
(38) treatise (DIV2)
913
Image 12
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and others, of whom no griefe is recorded.
and Others, of whom no grief is recorded.
cc n2-jn, pp-f ro-crq dx n1 vbz vvn.
(38) treatise (DIV2)
913
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Answer. Who can tell that these grieued not? It followeth not that they had no griefe, because none is recorded:Answer. Who can tell that these grieved not? It follows not that they had no grief, Because none is recorded:
n1. q-crq vmb vvi cst d vvd xx? pn31 vvz xx cst pns32 vhd dx n1, c-acp pix vbz vvn:
(38) treatise (DIV2)
914
Image 12
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All particular actions and circumstances of actions are not recorded;
All particular actions and Circumstances of actions Are not recorded;
d j n2 cc n2 pp-f n2 vbr xx vvn;
(38) treatise (DIV2)
914
Image 12
3360
it is enough that the griefe of some, as of the Iewes, of the Iaylor, of the woman that washed Christs feete with her teares, and of others is recorded.
it is enough that the grief of Some, as of the Iewes, of the Jailer, of the woman that washed Christ feet with her tears, and of Others is recorded.
pn31 vbz d cst dt n1 pp-f d, c-acp pp-f dt np2, pp-f dt n1, pp-f dt n1 cst vvd npg1 n2 p-acp po31 n2, cc pp-f ng2-jn vbz vvn.
(38) treatise (DIV2)
914
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But the griefe of the theefe is implied both by reprouing his fellow, and also by acknowledging his owne guiltinesse, Rahab saith, That their hearts melted.
But the grief of the thief is implied both by reproving his fellow, and also by acknowledging his own guiltiness, Rahab Says, That their hearts melted.
p-acp dt n1 pp-f dt n1 vbz vvn av-d p-acp vvg po31 n1, cc av p-acp vvg po31 d n1, np1 vvz, cst po32 n2 vvn.
(38) treatise (DIV2)
915
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3362
Obiect. That which is said of Rahab, is said of others also, who beleeued not.Object. That which is said of Rahab, is said of Others also, who believed not.
n1. cst r-crq vbz vvn pp-f np1, vbz vvn pp-f n2-jn av, r-crq vvd xx.
(38) treatise (DIV2)
916
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Answ. Though the same affection be iointly attributed to all, yet it was very different in the kinde, manner, and end thereof.Answer Though the same affection be jointly attributed to all, yet it was very different in the kind, manner, and end thereof.
np1 cs dt d n1 vbi av-j vvn p-acp d, av pn31 vbds av j p-acp dt n1, n1, cc vvb av.
(38) treatise (DIV2)
917
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3364
The heart of others melted for feare of a temporall destruction: it was a worldly sorrow;
The heart of Others melted for Fear of a temporal destruction: it was a worldly sorrow;
dt n1 pp-f n2-jn vvn p-acp n1 pp-f dt j n1: pn31 vbds dt j n1;
(38) treatise (DIV2)
917
Image 12
3365
but hers a godly sorrow, because shee was an aliant from the common wealth of Israel,
but hers a godly sorrow, Because she was an aliant from the Common wealth of Israel,
cc-acp png31 dt j n1, c-acp pns31 vbds dt j p-acp dt j n1 pp-f np1,
(38) treatise (DIV2)
917
Image 12
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and out of the Church of God, and therefore so earnestly desired to be one of them.
and out of the Church of God, and Therefore so earnestly desired to be one of them.
cc av pp-f dt n1 pp-f np1, cc av av av-j vvd pc-acp vbi crd pp-f pno32.
(38) treatise (DIV2)
917
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Lydia might bee prepared before shee heard Paul, for shee accompanied them which went out to pray, and shee worshipped God: Lydia might be prepared before she herd Paul, for she accompanied them which went out to pray, and she worshipped God:
np1 vmd vbi vvn c-acp pns31 vvd np1, c-acp pns31 vvd pno32 r-crq vvd av pc-acp vvi, cc pns31 vvd np1:
(38) treatise (DIV2)
918
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or else her heart might bee then touched when shee heard Paul preach.
or Else her heart might be then touched when she herd Paul preach.
cc av po31 n1 vmd vbi av vvn c-crq pns31 vvd np1 vvb.
(38) treatise (DIV2)
918
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The like may be said of those which heard Peter when hee preached to Cornelius, and of others.
The like may be said of those which herd Peter when he preached to Cornelius, and of Others.
dt j vmb vbi vvn pp-f d r-crq vvd np1 c-crq pns31 vvd p-acp np1, cc pp-f ng2-jn.
(38) treatise (DIV2)
918
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Certaine it is that a man must both see and feele his wretchednesse, and bee wounded in soule for it,
Certain it is that a man must both see and feel his wretchedness, and be wounded in soul for it,
j pn31 vbz d dt n1 vmb av-d vvi cc vvi po31 n1, cc vbi vvn p-acp n1 p-acp pn31,
(38) treatise (DIV2)
918
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3371
before Faith can be wrought in him.
before Faith can be wrought in him.
p-acp n1 vmb vbi vvn p-acp pno31.
(38) treatise (DIV2)
918
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Yet I denie not but there may bee great difference in the manner & measure of greeuing.
Yet I deny not but there may be great difference in the manner & measure of grieving.
av pns11 vvb xx cc-acp pc-acp vmb vbi j n1 p-acp dt n1 cc n1 pp-f n1.
(38) treatise (DIV2)
918
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3373
Some draw water, and poure it out before the Lord: Their heart poureth out abundance of teares.
some draw water, and pour it out before the Lord: Their heart pours out abundance of tears.
d vvb n1, cc vvb pn31 av p-acp dt n1: po32 n1 vvz av n1 pp-f n2.
(38) treatise (DIV2)
918
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3374
Other tremble and quake againe with horror. Other long continue in their griefe. Other tremble and quake again with horror. Other long continue in their grief.
j-jn vvi cc vvi av p-acp n1. av-jn j vvi p-acp po32 n1.
(38) treatise (DIV2)
918
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3375
Other are so deepely wounded within, that they cannot expresse it by outward tears, but are euen astonished,
Other Are so deeply wounded within, that they cannot express it by outward tears, but Are even astonished,
n-jn vbr av av-jn vvn a-acp, cst pns32 vmbx vvi pn31 p-acp j n2, cc-acp vbr av vvn,
(38) treatise (DIV2)
918
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as with a wound that bleedeth inwardly.
as with a wound that bleeds inwardly.
c-acp p-acp dt n1 cst vvz av-j.
(38) treatise (DIV2)
918
Image 12
3377
Other see in what a wretched and cursed estate they lie, and are greeued, and euen confounded that they can greeue no more:
Other see in what a wretched and cursed estate they lie, and Are grieved, and even confounded that they can grieve no more:
av-jn vvi p-acp r-crq dt j cc j-vvn n1 pns32 vvb, cc vbr vvn, cc av-j vvn cst pns32 vmb vvi av-dx av-dc:
(38) treatise (DIV2)
918
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3378
yet it pleaseth God after hee hath shewed to some their woefull estate thorow sinne,
yet it Pleases God After he hath showed to Some their woeful estate thorough sin,
av pn31 vvz np1 c-acp pns31 vhz vvn p-acp d po32 j n1 p-acp n1,
(38) treatise (DIV2)
918
Image 12
3379
and touched their heart therewith, (bringing them thereby to loath their owne naturall estate, to despaire in themselues,
and touched their heart therewith, (bringing them thereby to loath their own natural estate, to despair in themselves,
cc vvd po32 n1 av, (vvg pno32 av pc-acp vvi po32 d j n1, pc-acp vvi p-acp px32,
(38) treatise (DIV2)
918
Image 12
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and to condemne themselues, vtterly renouncing all confidence in themselues) presently to stirre vp their hearts to desire and embrace the sweete promises and consolations of the Gospell.
and to condemn themselves, utterly renouncing all confidence in themselves) presently to stir up their hearts to desire and embrace the sweet promises and consolations of the Gospel.
cc pc-acp vvi px32, av-j vvg d n1 p-acp px32) av-j p-acp vvi a-acp po32 n2 pc-acp vvi cc vvi dt j n2 cc n2 pp-f dt n1.
(38) treatise (DIV2)
918
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3381
Faith therefore is not to be iudged by the measure, but by the truth of griefe, which may be knowne by the causes and fruits thereof.
Faith Therefore is not to be judged by the measure, but by the truth of grief, which may be known by the Causes and fruits thereof.
n1 av vbz xx pc-acp vbi vvn p-acp dt n1, cc-acp p-acp dt n1 pp-f n1, r-crq vmb vbi vvn p-acp dt n2 cc n2 av.
(38) treatise (DIV2)
919
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§. 43. How Griefe which worketh Faith is wrought. FOr the causes, true griefe which worketh Faith, ariseth,
§. 43. How Grief which works Faith is wrought. FOr the Causes, true grief which works Faith, arises,
§. crd np1 np1-n r-crq vvz n1 vbz vvn. p-acp dt n2, j n1 r-crq vvz n1, vvz,
(38) treatise (DIV2)
919
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1 From the word of God, whereby sinne and Gods wrath for the same is discouered.
1 From the word of God, whereby sin and God's wrath for the same is discovered.
vvd p-acp dt n1 pp-f np1, c-crq n1 cc ng1 n1 p-acp dt d vbz vvn.
(38) treatise (DIV2)
921
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Obiect. The Iaylor was humbled with an extraordinary iudgement. Answer. No doubt but he had heard the word of God before: Object. The Jailer was humbled with an extraordinary judgement. Answer. No doubt but he had herd the word of God before:
n1. dt n1 vbds vvn p-acp dt j n1. n1. dx n1 cc-acp pns31 vhd vvn dt n1 pp-f np1 a-acp:
(38) treatise (DIV2)
922
Image 12
3385
for Paul had beene sometime in that City, so as that iudgement was but as an hammer to driue into his heart the nailes of Gods word:
for Paul had been sometime in that city, so as that judgement was but as an hammer to driven into his heart the nails of God's word:
c-acp np1 vhd vbn av p-acp d n1, av c-acp d n1 vbds cc-acp c-acp dt n1 pc-acp vvi p-acp po31 n1 dt n2 pp-f npg1 n1:
(38) treatise (DIV2)
923
Image 12
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for it is the proper vse of Gods iudgements to beate downe the hard and stoute heart of man,
for it is the proper use of God's Judgments to beat down the hard and stout heart of man,
c-acp pn31 vbz dt j n1 pp-f npg1 n2 pc-acp vvi a-acp dt j cc j n1 pp-f n1,
(38) treatise (DIV2)
923
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and so to make him sensibly apprehend ▪ Gods wrath denounced in his Word against sinners.
and so to make him sensibly apprehend ▪ God's wrath denounced in his Word against Sinners.
cc av pc-acp vvi pno31 av-j vvi ▪ n2 j vvn p-acp po31 n1 p-acp n2.
(38) treatise (DIV2)
923
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So ▪ was Manasseh brought to apply the threatnings of Gods word to himselfe by a great iudgement.
So ▪ was Manasses brought to apply the threatenings of God's word to himself by a great judgement.
np1 ▪ vbds np1 vvd pc-acp vvi dt n2-vvg pp-f ng1 n1 p-acp px31 p-acp dt j n1.
(38) treatise (DIV2)
923
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3389
2 From despaire of all helpe in our selues, or any other creature: This made the Iewes and Iaylor say;
2 From despair of all help in our selves, or any other creature: This made the Iewes and Jailer say;
crd p-acp n1 pp-f d n1 p-acp po12 n2, cc d j-jn n1: d vvd dt np2 cc n1 vvb;
(38) treatise (DIV2)
924
Image 12
3390
What shall we doe? So long as man retaineth any conceit of helpe in himselfe, all his misery, What shall we do? So long as man retaineth any conceit of help in himself, all his misery,
q-crq vmb pns12 vdi? av av-j c-acp n1 vvz d n1 pp-f n1 p-acp px31, d po31 n1,
(38) treatise (DIV2)
924
Image 12
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and griefe for it, will neuer bring him to Christ.
and grief for it, will never bring him to christ.
cc n1 p-acp pn31, vmb av-x vvi pno31 p-acp np1.
(38) treatise (DIV2)
924
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3. From our wretchednesse and vildnesse by reason of sinne, whereby God is offended, and his wrath prouoked;
3. From our wretchedness and vildness by reason of sin, whereby God is offended, and his wrath provoked;
crd p-acp po12 n1 cc n1 p-acp n1 pp-f n1, c-crq np1 vbz vvn, cc po31 n1 vvd;
(38) treatise (DIV2)
925
Image 12
3393
as well as from our cursednesse by reason of the punishment and fearefull issue of sinne:
as well as from our cursedness by reason of the punishment and fearful issue of sin:
c-acp av c-acp p-acp po12 n1 p-acp n1 pp-f dt n1 cc j n1 pp-f n1:
(38) treatise (DIV2)
925
Image 12
3394
Thus was the prodigall childe grieued, because he had sinned against his Father. §. 44. Of the effects which that Griefe that causeth Faith, bringeth forth.
Thus was the prodigal child grieved, Because he had sinned against his Father. §. 44. Of the effects which that Grief that Causes Faith, brings forth.
av vbds dt j-jn n1 vvd, c-acp pns31 vhd vvn p-acp po31 n1. §. crd pp-f dt n2 r-crq cst n1 cst vvz n1, vvz av.
(38) treatise (DIV2)
925
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3395
GRiefe thus wrought, bringeth forth these and such like effects. 1 Shame for the euill which hath beene done.
GRiefe thus wrought, brings forth these and such like effects. 1 Shame for the evil which hath been done.
n1 av vvn, vvz av d cc d j n2. vvn n1 p-acp dt n-jn r-crq vhz vbn vdn.
(38) treatise (DIV2)
926
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2 A true and thorow resolution to enter into a new course:
2 A true and thorough resolution to enter into a new course:
crd dt j cc j n1 pc-acp vvi p-acp dt j n1:
(38) treatise (DIV2)
928
Image 12
3397
Surely they which came to Iohn and said, What shall we doe? were thus minded.
Surely they which Come to John and said, What shall we do? were thus minded.
av-j pns32 r-crq vvd p-acp np1 cc vvd, q-crq vmb pns12 vdi? vbdr av vvn.
(38) treatise (DIV2)
928
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3398
3 A renewing of griefe, so oft as occasion is offered. 3 A renewing of grief, so oft as occasion is offered.
crd np1 vvg pp-f n1, av av c-acp n1 vbz vvn.
(38) treatise (DIV2)
929
Image 12
3399
True spirituall griefe which worketh Faith, is neuer cleane dried vp, because sinne, the cause of it, is neuer cleane taken away:
True spiritual grief which works Faith, is never clean dried up, Because sin, the cause of it, is never clean taken away:
j j n1 r-crq vvz n1, vbz av av-j vvn a-acp, c-acp n1, dt n1 pp-f pn31, vbz av-x av-j vvn av:
(38) treatise (DIV2)
929
Image 12
3400
Thus the griefe which breedeth Faith continueth after Faith is wrought, though not in the same manner and measure:
Thus the grief which breeds Faith Continueth After Faith is wrought, though not in the same manner and measure:
av dt n1 r-crq vvz n1 vvz p-acp n1 vbz vvn, cs xx p-acp dt d n1 cc n1:
(38) treatise (DIV2)
929
Image 12
3401
for before Faith it cannot be mixed with any true ioy, and sound comfort, as it may be after Faith is wrought.
for before Faith it cannot be mixed with any true joy, and found Comfort, as it may be After Faith is wrought.
c-acp p-acp n1 pn31 vmbx vbi vvn p-acp d j n1, cc j n1, c-acp pn31 vmb vbi p-acp n1 vbz vvn.
(38) treatise (DIV2)
929
Image 12
3402
Many who haue no better then a temporary Faith, are at first much grieued, and wounded in conscience;
Many who have no better then a temporary Faith, Are At First much grieved, and wounded in conscience;
d r-crq vhb dx jc cs dt j n1, vbr p-acp ord d vvd, cc vvn p-acp n1;
(38) treatise (DIV2)
930
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3403
but after they receiue some comfort by the promises of the Gospell, are so iocund and ioyfull, that they grow secure againe,
but After they receive Some Comfort by the promises of the Gospel, Are so jocund and joyful, that they grow secure again,
cc-acp c-acp pns32 vvb d n1 p-acp dt n2 pp-f dt n1, vbr av j cc j, cst pns32 vvb j av,
(38) treatise (DIV2)
930
Image 12
3404
and neuer after let griefe seize vpon them; no, though they fall into such grieuous sinnes as might iustly renew their griefe:
and never After let grief seize upon them; no, though they fallen into such grievous Sins as might justly renew their grief:
cc av-x a-acp vvb n1 vvi p-acp pno32; uh-dx, cs pns32 vvb p-acp d j n2 c-acp vmd av-j vvi po32 n1:
(38) treatise (DIV2)
930
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3405
they put off all with this, That once they grieued.
they put off all with this, That once they grieved.
pns32 vvd a-acp d p-acp d, cst a-acp pns32 vvd.
(38) treatise (DIV2)
930
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3406
Dauid, Paul, and many other faithfull Saints of God were otherwise affected, as is euident by those many grieuous groanes, sighes, David, Paul, and many other faithful Saints of God were otherwise affected, as is evident by those many grievous groans, sighs,
np1, np1, cc d j-jn j n2 pp-f np1 vbdr av vvn, c-acp vbz j p-acp d d j n2, n2,
(38) treatise (DIV2)
930
Image 12
3407
and exclamations which are recorded of them. §. 45. Of that Desire which causeth Faith.
and exclamations which Are recorded of them. §. 45. Of that Desire which Causes Faith.
cc n2 r-crq vbr vvn pp-f pno32. §. crd pp-f d n1 r-crq vvz n1.
(38) treatise (DIV2)
930
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3408
THe second thing to be examined in the disposition of a mans heart for the proofe of Faith, is the Desire of it after Christ: greefe at our misery without desire of the remedy, is so farre from being Faith, that it causeth desperation.
THe second thing to be examined in the disposition of a men heart for the proof of Faith, is the Desire of it After christ: grief At our misery without desire of the remedy, is so Far from being Faith, that it Causes desperation.
dt ord n1 pc-acp vbi vvn p-acp dt n1 pp-f dt ng1 n1 p-acp dt n1 pp-f n1, vbz dt vvb pp-f pn31 p-acp np1: n1 p-acp po12 n1 p-acp n1 pp-f dt n1, vbz av av-j p-acp vbg n1, cst pn31 vvz n1.
(38) treatise (DIV2)
931
Image 12
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That true desire which worketh Faith may be knowne, 1. By the Cause, 2. By the Order, 3. By the Quality, 4. By the Fruits, 5. By the Continuance of it.
That true desire which works Faith may be known, 1. By the Cause, 2. By the Order, 3. By the Quality, 4. By the Fruits, 5. By the Continuance of it.
cst j n1 r-crq vvz n1 vmb vbi vvn, crd p-acp dt n1, crd p-acp dt n1, crd p-acp dt n1, crd p-acp dt n2, crd p-acp dt n1 pp-f pn31.
(38) treatise (DIV2)
932
Image 12
3410
1 It is the Gospell, and nothing but it, that can worke in mans heart a true desire after Christ:
1 It is the Gospel, and nothing but it, that can work in men heart a true desire After christ:
vvd pn31 vbz dt n1, cc pix p-acp pn31, cst vmb vvi p-acp ng1 n1 dt j n1 p-acp np1:
(38) treatise (DIV2)
933
Image 12
3411
because by it alone is Christ reuealed and offered.
Because by it alone is christ revealed and offered.
c-acp p-acp pn31 av-j vbz np1 vvn cc vvn.
(38) treatise (DIV2)
933
Image 12
3412
2 It followeth vpon the fore-named griefe for sinne, and despaire of succour in our selues or others.
2 It follows upon the forenamed grief for sin, and despair of succour in our selves or Others.
crd pn31 vvz p-acp dt j n1 p-acp n1, cc n1 pp-f n1 p-acp po12 n2 cc n2-jn.
(38) treatise (DIV2)
934
Image 12
3413
The Apostle vseth this as a motiue to stirre vp men to beleeue in Christ, that there is not saluation in any other. The Apostle uses this as a motive to stir up men to believe in christ, that there is not salvation in any other.
dt n1 vvz d p-acp dt n1 pc-acp vvi a-acp n2 pc-acp vvi p-acp np1, cst a-acp vbz xx n1 p-acp d n-jn.
(38) treatise (DIV2)
934
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3414
3 It is both an hearty and true desire, and also a vehement and earnest desire.
3 It is both an hearty and true desire, and also a vehement and earnest desire.
crd pn31 vbz d dt j cc j n1, cc av dt j cc j n1.
(38) treatise (DIV2)
935
Image 12
3415
For the first of these, it is not onely an outward desire of the tongue, but an inward desire of the soule:
For the First of these, it is not only an outward desire of the tongue, but an inward desire of the soul:
p-acp dt ord pp-f d, pn31 vbz xx av-j dt j n1 pp-f dt n1, cc-acp dt j n1 pp-f dt n1:
(38) treatise (DIV2)
935
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3416
My soule panteth, my soule their steth for God, saith Dauid. This inward hearty desire is best knowne to a mans owne selfe: My soul pants, my soul their steth for God, Says David. This inward hearty desire is best known to a men own self:
po11 n1 vvz, po11 n1 po32 vvz p-acp np1, vvz np1. d j j n1 vbz js vvn p-acp dt ng1 d n1:
(38) treatise (DIV2)
935
Image 12
3417
for what man knoweth the things of a man saue the spirit of a man which is in him? for what man Knoweth the things of a man save the Spirit of a man which is in him?
p-acp r-crq n1 vvz dt n2 pp-f dt n1 p-acp dt n1 pp-f dt n1 r-crq vbz p-acp pno31?
(38) treatise (DIV2)
935
Image 12
3418
For the second, it is a greater desire then the desire of any other thing can be.
For the second, it is a greater desire then the desire of any other thing can be.
p-acp dt ord, pn31 vbz dt jc n1 cs dt n1 pp-f d j-jn n1 vmb vbi.
(38) treatise (DIV2)
936
Image 12
3419
No man so desireth any earthlie thing, as the poore sinner desireth Christ, if it be a true desire:
No man so Desires any earthly thing, as the poor sinner Desires christ, if it be a true desire:
dx n1 av vvz d j n1, c-acp dt j n1 vvz np1, cs pn31 vbb dt j n1:
(38) treatise (DIV2)
936
Image 12
3420
therefore the Scripture vseth such metaphors to set it forth, as imply greatest ardency, as hungring, thirsting, &c. wherof wee haue heard before, Balaams slight wish could be no cause or signe of Faith.
Therefore the Scripture uses such metaphors to Set it forth, as imply greatest ardency, as hungering, thirsting, etc. whereof we have herd before, Balaams slight wish could be no cause or Signen of Faith.
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(38) treatise (DIV2)
936
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4. It maketh a man carefull and conscionable in vsing the meanes which God hath appointed to breede faith,
4. It makes a man careful and conscionable in using the means which God hath appointed to breed faith,
crd pn31 vvz dt n1 j cc j p-acp vvg dt n2 r-crq np1 vhz vvn pc-acp vvi n1,
(38) treatise (DIV2)
937
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yea, and earnest in calling vpon God to blesse those meanes, and to be merciful vnto him, as the poore Publican did.
yea, and earnest in calling upon God to bless those means, and to be merciful unto him, as the poor Publican did.
uh, cc j p-acp vvg p-acp np1 pc-acp vvi d n2, cc pc-acp vbi j p-acp pno31, p-acp dt j n1 vdd.
(38) treatise (DIV2)
937
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5 It still raiseth vp and preserueth an appetite after Christ, euen after we haue tasted him.
5 It still Raiseth up and Preserveth an appetite After christ, even After we have tasted him.
crd pn31 av vvz a-acp cc vvz dt n1 p-acp np1, av-j c-acp pns12 vhb vvn pno31.
(38) treatise (DIV2)
938
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Desire after Christ before we beleeue ariseth from that sence we haue of the want of Christ:
Desire After christ before we believe arises from that sense we have of the want of christ:
n1 p-acp np1 c-acp pns12 vvb vvz p-acp d n1 pns12 vhb pp-f dt n1 pp-f np1:
(38) treatise (DIV2)
938
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but after we beleeue, partly from the sweet taste we haue felt of him, and partly from the want we still feele of him,
but After we believe, partly from the sweet taste we have felt of him, and partly from the want we still feel of him,
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(38) treatise (DIV2)
938
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so as we can neuer be satisfied.
so as we can never be satisfied.
av c-acp pns12 vmb av-x vbi vvn.
(38) treatise (DIV2)
938
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Hereby is the couetous mans true desire of mony manifested, because he can neuer be filled,
Hereby is the covetous men true desire of money manifested, Because he can never be filled,
av vbz dt j ng1 j n1 pp-f n1 vvn, c-acp pns31 vmb av-x vbi vvn,
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938
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but the more he hath, the more he desireth An vnsatiable desire of Christ is a good couetousnesse.
but the more he hath, the more he Desires an unsatiable desire of christ is a good covetousness.
cc-acp dt av-dc pns31 vhz, dt av-dc pns31 vvz dt j n1 pp-f np1 vbz dt j n1.
(38) treatise (DIV2)
938
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The Apostle exhorteth to desire the sincere milke of the Word, to grow thereby: not once onely to taste of it. The Apostle exhorteth to desire the sincere milk of the Word, to grow thereby: not once only to taste of it.
dt n1 vvz p-acp vvb dt j n1 pp-f dt n1, pc-acp vvi av: xx a-acp av-j pc-acp vvi pp-f pn31.
(38) treatise (DIV2)
938
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If euer a man be satisfied with Christ, and begin to loath him, he neuer truely beleeued in him.
If ever a man be satisfied with christ, and begin to loath him, he never truly believed in him.
cs av dt n1 vbi vvn p-acp np1, cc vvb pc-acp vvi pno31, pns31 av av-j vvn p-acp pno31.
(38) treatise (DIV2)
938
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For first, Christ is not like corporall meates, which with abundance may cloy the stomach: the more he is tasted, the better and greater will our appetite be. Secondly;
For First, christ is not like corporal Meats, which with abundance may cloy the stomach: the more he is tasted, the better and greater will our appetite be. Secondly;
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(38) treatise (DIV2)
938
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no man in this world can receiue such a measure as to be filled thereby.
no man in this world can receive such a measure as to be filled thereby.
dx n1 p-acp d n1 vmb vvi d dt n1 c-acp pc-acp vbi vvn av.
(38) treatise (DIV2)
938
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If therefore a man desire Faith, and fall away, that seeming desire which he had, neuer bred Faith in him.
If Therefore a man desire Faith, and fallen away, that seeming desire which he had, never bred Faith in him.
cs av dt n1 vvb n1, cc vvi av, cst j-vvg n1 r-crq pns31 vhd, av vvn n1 p-acp pno31.
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938
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§. 46. Of ioyning the effects with the causes of Faith, in the tryall thereof.
§. 46. Of joining the effects with the Causes of Faith, in the trial thereof.
§. crd pp-f vvg dt n2 p-acp dt n2 pp-f n1, p-acp dt n1 av.
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938
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IF vpon that fore-named illumination of the mind, and disposition of the heart, the Spirit of God hath drawne vs to accept of Christ Iesus tendred in the Gospel,
IF upon that forenamed illumination of the mind, and disposition of the heart, the Spirit of God hath drawn us to accept of christ Iesus tendered in the Gospel,
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939
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then hath Faith been kindly wrought, and by this manner of breeding Faith, a man may haue good euidence of the truth of it, especially if he also finde that his Faith doth kindely worke,
then hath Faith been kindly wrought, and by this manner of breeding Faith, a man may have good evidence of the truth of it, especially if he also find that his Faith does kindly work,
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and bring forth the proper fruits thereof. For Faith is operatiue, euen as fire. Where fire is, there will be heat, the more fire the greater heat:
and bring forth the proper fruits thereof. For Faith is operative, even as fire. Where fire is, there will be heat, the more fire the greater heat:
cc vvi av dt j n2 av. p-acp n1 vbz j-jn, av-j c-acp n1. q-crq n1 vbz, pc-acp vmb vbi n1, dt av-dc n1 dt jc n1:
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939
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if but a little heate, there is a small fire, if no heate at all, surely no fire.
if but a little heat, there is a small fire, if no heat At all, surely no fire.
cs p-acp dt j n1, pc-acp vbz dt j n1, cs dx n1 p-acp d, av-j dx n1.
(38) treatise (DIV2)
939
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I deny not but fire may be so couered ouer with ashes, that the heat will not sensibly appeare,
I deny not but fire may be so covered over with Ashes, that the heat will not sensibly appear,
pns11 vvb xx p-acp n1 vmb vbi av vvn a-acp p-acp n2, cst dt n1 vmb xx av-j vvi,
(38) treatise (DIV2)
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but yet heate there is within, so as if the ashes be remoued, the heat will soon be felt:
but yet heat there is within, so as if the Ashes be removed, the heat will soon be felt:
cc-acp av n1 a-acp vbz a-acp, av c-acp cs dt n2 vbb vvn, dt n1 vmb av vbi vvn:
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939
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so surely, where true and sound Faith is, there will be some holy heate, some blessed fruits thereof:
so surely, where true and found Faith is, there will be Some holy heat, Some blessed fruits thereof:
av av-j, c-crq j cc j n1 vbz, pc-acp vmb vbi d j n1, d j-vvn n2 av:
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939
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it may for a time, through the violence of some temptation, be so smothered, and suppressed,
it may for a time, through the violence of Some temptation, be so smothered, and suppressed,
pn31 vmb p-acp dt n1, p-acp dt n1 pp-f d n1, vbb av vvn, cc vvn,
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939
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as it cannot be discerned, but when the temptation is ouer, it will soone shew it selfe:
as it cannot be discerned, but when the temptation is over, it will soon show it self:
c-acp pn31 vmbx vbi vvn, cc-acp c-crq dt n1 vbz a-acp, pn31 vmb av vvi pn31 n1:
(38) treatise (DIV2)
939
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if not, I dare boldly say, there is no true, liuing, iustifying Faith, but a meere dead Faith. I haue my warrant from an holy Apostle, so to say, ( Iam. 2. 20, 26.) It is a working Faith, which is the true iustifying Faith;
if not, I Dare boldly say, there is no true, living, justifying Faith, but a mere dead Faith. I have my warrant from an holy Apostle, so to say, (Iam. 2. 20, 26.) It is a working Faith, which is the true justifying Faith;
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and this is the constant doctrine of our Church, taught in our Vniuersities, preached in pulpits, published in print by all that treat of Faith.
and this is the constant Doctrine of our Church, taught in our Universities, preached in pulpits, published in print by all that Treat of Faith.
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That which our aduersaries obiect against the orthodoxall and comfortable doctrine of Iustification by Faith alone, (that we make iustifying Faith to be a naked dead Faith, without all good workes) is a meere cauill, and a most malicious slander:
That which our Adversaries Object against the orthodoxal and comfortable Doctrine of Justification by Faith alone, (that we make justifying Faith to be a naked dead Faith, without all good works) is a mere cavil, and a most malicious slander:
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(38) treatise (DIV2)
939
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for though we teach that in the very act of iustification, Faith onely hath his worke without workes:
for though we teach that in the very act of justification, Faith only hath his work without works:
c-acp cs pns12 vvb cst p-acp dt j n1 pp-f n1, n1 av-j vhz po31 n1 p-acp n2:
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yet we teach not that this Faith is destitute of all workes, but that it is a Faith which purifieth the heart, and worketh by loue. Thus in regard of the office of Faith, we teach as wee are taught by Saint Paul, that a man is iustified by Faith without works:
yet we teach not that this Faith is destitute of all works, but that it is a Faith which Purifieth the heart, and works by love. Thus in regard of the office of Faith, we teach as we Are taught by Saint Paul, that a man is justified by Faith without works:
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and in regard of the quality of Faith we teach, as wee are taught by Saint Iames, that of workes a man is iustified (tha• is, declared so to be) and not of Faith onely.
and in regard of the quality of Faith we teach, as we Are taught by Saint James, that of works a man is justified (tha• is, declared so to be) and not of Faith only.
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Wherefor• for the sound proofe of Faith, we must haue also recourse to the fruits of it.
Wherefor• for the found proof of Faith, we must have also recourse to the fruits of it.
np1 p-acp dt j n1 pp-f n1, pns12 vmb vhi av n1 p-acp dt n2 pp-f pn31.
(38) treatise (DIV2)
939
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§. 47. Of the fruits of Faith. IT were an infinite taske to reckon vp all the fruits of Faith.
§. 47. Of the fruits of Faith. IT were an infinite task to reckon up all the fruits of Faith.
§. crd pp-f dt n2 pp-f n1. pn31 vbdr dt j n1 pc-acp vvi a-acp d dt n2 pp-f n1.
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For all the seurall and distinct branches of piety and charity, if they be rightly performed, are fruits of Faith.
For all the several and distinct branches of piety and charity, if they be rightly performed, Are fruits of Faith.
p-acp d dt j cc j n2 pp-f n1 cc n1, cs pns32 vbb av-jn vvn, vbr n2 pp-f n1.
(38) treatise (DIV2)
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Faith is the mother of all sanctifying graces: for by it we are ingraffed into Christ, and so liue the life of God.
Faith is the mother of all sanctifying graces: for by it we Are Ingrafted into christ, and so live the life of God.
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(38) treatise (DIV2)
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Euery sanctifying grace therefore is an euident signe of Faith.
Every sanctifying grace Therefore is an evident Signen of Faith.
d j-vvg n1 av vbz dt j n1 pp-f n1.
(38) treatise (DIV2)
940
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But that I may keepe my selfe within compasse, I will draw the principal effects of Faith, wherby it may be best proued, vnto two heads.
But that I may keep my self within compass, I will draw the principal effects of Faith, whereby it may be best proved, unto two Heads.
p-acp cst pns11 vmb vvi po11 n1 p-acp n1, pns11 vmb vvi dt j-jn n2 pp-f n1, c-crq pn31 vmb vbi av-js vvn, p-acp crd n2.
(38) treatise (DIV2)
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First, a quiet: conscience. Secondly, a cleare conscience. This hath respect to that benefit which we receiue by Faith: That to the author thereof.
First, a quiet: conscience. Secondly, a clear conscience. This hath respect to that benefit which we receive by Faith: That to the author thereof.
ord, dt j-jn: n1. ord, dt j n1. d vhz n1 p-acp d n1 r-crq pns12 vvb p-acp n1: cst p-acp dt n1 av.
(38) treatise (DIV2)
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§. 48. Of a quiet conscience proceeding from Faith. A Quiet conscience is that which excuseth a man before God:
§. 48. Of a quiet conscience proceeding from Faith. A Quiet conscience is that which excuseth a man before God:
§. crd pp-f dt j-jn n1 vvg p-acp n1. dt j-jn n1 vbz d r-crq vvz dt n1 p-acp np1:
(38) treatise (DIV2)
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so farre it is from accusing, that it excuseth; so Far it is from accusing, that it excuseth;
av av-j pn31 vbz p-acp vvg, cst pn31 vvz;
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941
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whence ariseth an admirable tranquility of minde, which the Apostle calleth, The peace of God which passeth all vnderstanding.
whence arises an admirable tranquillity of mind, which the Apostle calls, The peace of God which passes all understanding.
q-crq vvz dt j n1 pp-f n1, r-crq dt n1 vvz, dt n1 pp-f np1 r-crq vvz d n1.
(38) treatise (DIV2)
941
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It is euident that Faith breedeth this: for being iustified by Faith, we haue peace toward God.
It is evident that Faith breeds this: for being justified by Faith, we have peace towards God.
pn31 vbz j cst n1 vvz d: p-acp vbg vvn p-acp n1, pns12 vhb n1 p-acp np1.
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So soone as a sinner truely beleeueth, he hath some peace of conscience:
So soon as a sinner truly Believeth, he hath Some peace of conscience:
av av c-acp dt n1 av-j vvz, pns31 vhz d n1 pp-f n1:
(38) treatise (DIV2)
941
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the more his Faith increaseth, and the stronger it groweth, the more peace he hath in his soule.
the more his Faith increases, and the Stronger it grows, the more peace he hath in his soul.
dt av-dc po31 n1 vvz, cc dt jc pn31 vvz, dt av-dc n1 pns31 vhz p-acp po31 n1.
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From Faith then ariseth this peace, and from nothing else. For it cannot possibly come from any perfection in man.
From Faith then arises this peace, and from nothing Else. For it cannot possibly come from any perfection in man.
p-acp n1 av vvz d n1, cc p-acp pix av. p-acp pn31 vmbx av-j vvi p-acp d n1 p-acp n1.
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Indeed Adams conscience in his integrity did excuse him before God, because there was nothing in him blameworthy:
Indeed Adams conscience in his integrity did excuse him before God, Because there was nothing in him blameworthy:
np1 npg1 n1 p-acp po31 n1 vdd vvi pno31 p-acp np1, c-acp pc-acp vbds pix p-acp pno31 j:
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but so could no mans since his fall:
but so could no men since his fallen:
cc-acp av vmd dx n2 p-acp po31 n1:
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for besides those palpable euill deeds whereunto euery mans conscience is priny, whose conscience can excuse him in the best workes that euer he did? Is not all our righteousnesse as filthy clouts? this Dauid well knew,
for beside those palpable evil Deeds whereunto every men conscience is priny, whose conscience can excuse him in the best works that ever he did? Is not all our righteousness as filthy clouts? this David well knew,
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when he thus prayed, Enter not into iudgement, &c. but Faith (assuring the conscience, that We haue an aduocate with the Father, Iesus Christ the Righteous, that he is the propitiation for our sins, purging our soules with his owne most precious blood) pacifieth it:
when he thus prayed, Enter not into judgement, etc. but Faith (assuring the conscience, that We have an advocate with the Father, Iesus christ the Righteous, that he is the propitiation for our Sins, purging our Souls with his own most precious blood) pacifieth it:
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so that where this peace of conscience is, there must be a true iustifying Faith. §. 49. Of the difference betwixt a quiet conscience, and a not-troubling conscience.
so that where this peace of conscience is, there must be a true justifying Faith. §. 49. Of the difference betwixt a quiet conscience, and a nottroubling conscience.
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Obiect. THe conscience of many wicked men lyeth quiet, and troubleth them not. Answ. Their conscience is improperly said to be quiet: Object. THe conscience of many wicked men lies quiet, and Troubles them not. Answer Their conscience is improperly said to be quiet:
n1. dt n1 pp-f d j n2 vvz j-jn, cc vvz pno32 xx. np1 po32 n1 vbz av-j vvn pc-acp vbi j-jn:
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it is either a slumbring cōscience, which though for a time it seeme to lie quiet,
it is either a slumbering conscience, which though for a time it seem to lie quiet,
pn31 vbz d dt vvg n1, r-crq cs p-acp dt n1 pn31 vvb pc-acp vvi j-jn,
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yet when it is awaked & roused vp, it will rage and raue like a fierce, cruel, wilde beast, as Iudas his conscience did:
yet when it is awaked & roused up, it will rage and rave like a fierce, cruel, wild beast, as Iudas his conscience did:
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or else (which is worse) a seared and dead conscience, which will drowne men in perdition and destructiou,
or Else (which is Worse) a seared and dead conscience, which will drown men in perdition and destructiou,
cc av (r-crq vbz av-jc) dt j-vvn cc j n1, r-crq vmb vvi n2 p-acp n1 cc n1,
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before they be aware of it. Such a seared conscience had the ancient Heretiques.
before they be aware of it. Such a seared conscience had the ancient Heretics.
c-acp pns32 vbb j pp-f pn31. d dt j-vvn n1 vhd dt j n2.
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Now these two maine differences there are betwixt these nottroubling consciences, and that quiet conscience. First, they onely accuse not: this also excuseth.
Now these two main differences there Are betwixt these nottroubling Consciences, and that quiet conscience. First, they only accuse not: this also excuseth.
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Secondly, they lie still onely for a time, at the vttermost for the time of this life:
Secondly, they lie still only for a time, At the uttermost for the time of this life:
ord, pns32 vvb av av-j p-acp dt n1, p-acp dt j p-acp dt n1 pp-f d n1:
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: this is quiet for euer, euen at the barre of Christs iudgement Seate. §. 50. Of the difference betwixt conscience excusing, and not-accusing.
: this is quiet for ever, even At the bar of Christ judgement Seat. §. 50. Of the difference betwixt conscience excusing, and not-accusing.
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2 Obiect. MAny wicked men in doing euill, haue thought they ought to doe so: yea that they did God good seruice therein:
2 Object. MAny wicked men in doing evil, have Thought they ought to do so: yea that they did God good service therein:
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their conscience therefore must needs excuse them. Answ. Nothing so:
their conscience Therefore must needs excuse them. Answer Nothing so:
po32 n1 av vmb av vvi pno32. np1 np1 av:
(38) treatise (DIV2)
944
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for, because they had no sure warrant out of Gods Word for that which they did, their conscience could not excuse them:
for, Because they had no sure warrant out of God's Word for that which they did, their conscience could not excuse them:
c-acp, c-acp pns32 vhd dx j n1 av pp-f npg1 n1 p-acp d r-crq pns32 vdd, po32 n1 vmd xx vvi pno32:
(38) treatise (DIV2)
945
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onely it accused them not, and that by reason of the blindnesse of their iudgement.
only it accused them not, and that by reason of the blindness of their judgement.
av-j pn31 vvd pno32 xx, cc cst p-acp n1 pp-f dt n1 pp-f po32 n1.
(38) treatise (DIV2)
945
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It remaineth therefore to be a proper worke of Faith, gounded on the Gospel, the word of Truth, to cause a quiet conscience.
It remains Therefore to be a proper work of Faith, gounded on the Gospel, the word of Truth, to cause a quiet conscience.
pn31 vvz av pc-acp vbi dt j n1 pp-f n1, vvn p-acp dt n1, dt n1 pp-f n1, pc-acp vvi dt j-jn n1.
(38) treatise (DIV2)
945
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§. 51. Of Security arising from a quiet conscience.
§. 51. Of Security arising from a quiet conscience.
§. crd pp-f n1 vvg p-acp dt j-jn n1.
(38) treatise (DIV2)
945
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FRom this quiet conscience proceed two blessed fruits, which are likewise effects of Faith, & sure tokens therof.
FRom this quiet conscience proceed two blessed fruits, which Are likewise effects of Faith, & sure tokens thereof.
p-acp d j-jn n1 vvi crd j-vvn n2, r-crq vbr av n2 pp-f n1, cc j n2 av.
(38) treatise (DIV2)
946
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First, an holy security of mind. Secondly, a spirituall ioy of heart. For the first;
First, an holy security of mind. Secondly, a spiritual joy of heart. For the First;
ord, dt j n1 pp-f n1. ord, dt j n1 pp-f n1. p-acp dt ord;
(38) treatise (DIV2)
946
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a beleeuer hauing in his conscience, peace with God, resteth secure for saluation, and for all things that make thereunto, a believer having in his conscience, peace with God, rests secure for salvation, and for all things that make thereunto,
dt n1 vhg p-acp po31 n1, n1 p-acp np1, vvz j p-acp n1, cc p-acp d n2 cst vvb av,
(38) treatise (DIV2)
947
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so as with Dauid he may say, I will both lay me downe in peace, and sleepe, &c. This security is •in regard of the issue, not of the meanes.
so as with David he may say, I will both lay me down in peace, and sleep, etc. This security is •in regard of the issue, not of the means.
av c-acp p-acp np1 pns31 vmb vvi, pns11 vmb av-d vvi pno11 a-acp p-acp n1, cc n1, av d n1 vbz j n1 pp-f dt n1, xx pp-f dt n2.
(38) treatise (DIV2)
947
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For herein lyeth the difference betwixt the godly and worldly security:
For herein lies the difference betwixt the godly and worldly security:
p-acp av vvz dt n1 p-acp dt j cc j n1:
(38) treatise (DIV2)
947
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to be secure and carelesse in vsing the meanes of saluation, which God in wisedome hath appointed, is a carnall, sinfull security:
to be secure and careless in using the means of salvation, which God in Wisdom hath appointed, is a carnal, sinful security:
pc-acp vbi j cc j p-acp vvg dt n2 pp-f n1, r-crq np1 p-acp n1 vhz vvn, vbz dt j, j n1:
(38) treatise (DIV2)
947
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but to rest on God for a blessing on the meanes, and to be secure for the euent, is an admirable worke of Faith.
but to rest on God for a blessing on the means, and to be secure for the event, is an admirable work of Faith.
cc-acp pc-acp vvi p-acp np1 p-acp dt n1 p-acp dt n2, cc pc-acp vbi j p-acp dt n1, vbz dt j n1 pp-f n1.
(38) treatise (DIV2)
947
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This is that casting of our care and burden on God, and resting vpon him, which the holy Ghost oft vrgeth:
This is that casting of our care and burden on God, and resting upon him, which the holy Ghost oft urges:
d vbz cst vvg pp-f po12 vvb cc n1 p-acp np1, cc vvg p-acp pno31, r-crq dt j n1 av vvz:
(38) treatise (DIV2)
947
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they onely who by Faith haue receiued Christ, and haue their consciences quieted through his blood, can thus securely cast themselues vpon God:
they only who by Faith have received christ, and have their Consciences quieted through his blood, can thus securely cast themselves upon God:
pns32 av-j r-crq p-acp n1 vhb vvn np1, cc vhb po32 n2 vvn p-acp po31 n1, vmb av av-j vvn px32 p-acp np1:
(38) treatise (DIV2)
947
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well and fitly therefore said Ieho•aphat, Beleeue in the Lord •our God, so shall ye be established.
well and fitly Therefore said Ieho•aphat, Believe in the Lord •our God, so shall you be established.
av cc av-j av vvd np1, vvb p-acp dt n1 n1 np1, av vmb pn22 vbi vvn.
(38) treatise (DIV2)
947
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§. 51. Of ioy arising from a quiet conscience.
§. 51. Of joy arising from a quiet conscience.
§. crd pp-f n1 vvg p-acp dt j-jn n1.
(38) treatise (DIV2)
947
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FOr the second, that spirituall ioy is an effect of Faith following vpon peace of conscience, the Apostle sheweth:
FOr the second, that spiritual joy is an Effect of Faith following upon peace of conscience, the Apostle shows:
p-acp dt ord, cst j n1 vbz dt n1 pp-f n1 vvg p-acp n1 pp-f n1, dt n1 vvz:
(38) treatise (DIV2)
948
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for he ioyneth them together, and saith, Being iustified by Faith, we haue peace toward God, &c. and reioyce.
for he Joineth them together, and Says, Being justified by Faith, we have peace towards God, etc. and rejoice.
c-acp pns31 vvz pno32 av, cc vvz, vbg vvn p-acp n1, pns12 vhb n1 p-acp np1, av cc vvi.
(38) treatise (DIV2)
948
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It is noted of the Eunuch, that after he beleeued, and in testimony thereof was baptized, he went away reioycing: and of the Gaoler that he reioyced, that he with all his houshold beleeued in God:
It is noted of the Eunuch, that After he believed, and in testimony thereof was baptised, he went away rejoicing: and of the Gaoler that he rejoiced, that he with all his household believed in God:
pn31 vbz vvn pp-f dt n1, cst c-acp pns31 vvd, cc p-acp n1 av vbds vvn, pns31 vvd av vvg: cc pp-f dt n1 cst pns31 vvd, cst pns31 p-acp d po31 n1 vvn p-acp np1:
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948
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and of the faithfull Iewes, that they beleeued and reioyced with ioy vnspeakeable and glorious.
and of the faithful Iewes, that they believed and rejoiced with joy unspeakable and glorious.
cc pp-f dt j np2, cst pns32 vvd cc vvd p-acp n1 j cc j.
(38) treatise (DIV2)
948
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This ioy ariseth from Faith, in regard of that benefit which Faith bringeth with it, which is no lesse then Christ himselfe,
This joy arises from Faith, in regard of that benefit which Faith brings with it, which is no less then christ himself,
d vvb vvz p-acp n1, p-acp n1 pp-f d n1 r-crq n1 vvz p-acp pn31, r-crq vbz av-dx av-dc cs np1 px31,
(38) treatise (DIV2)
948
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and in, and with him, all things needfull vnto full and compleate happinesse:
and in, and with him, all things needful unto full and complete happiness:
cc p-acp, cc p-acp pno31, d n2 j p-acp j cc j n1:
(38) treatise (DIV2)
948
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so that we may wel conclude, where true spirituall ioy is, there is true iustifying Faith.
so that we may well conclude, where true spiritual joy is, there is true justifying Faith.
av cst pns12 vmb av vvi, c-crq j j n1 vbz, pc-acp vbz j vvg n1.
(38) treatise (DIV2)
948
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§. 52. Of the difference betwixt the ioy of the vpright, and hypocrite.
§. 52. Of the difference betwixt the joy of the upright, and hypocrite.
§. crd pp-f dt n1 p-acp dt n1 pp-f dt av-j, cc n1.
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948
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Obiect. MAny that haue no better then a temporary Faith, haue great ioy wrought thereby in their hearts. Object. MAny that have no better then a temporary Faith, have great joy wrought thereby in their hearts.
n1. d cst vhb dx jc cs dt j n1, vhb j n1 vvd av p-acp po32 n2.
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949
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Answ. Their ioy is no true, sound, solid ioy, but a meere shadow and shew thereof, which is euident both by the birth, Answer Their joy is no true, found, solid joy, but a mere shadow and show thereof, which is evident both by the birth,
np1 po32 n1 vbz dx j, j, j n1, cc-acp dt j n1 cc vvi av, r-crq vbz j av-d p-acp dt n1,
(38) treatise (DIV2)
950
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and also by the death of it. The birth is too sudden to be sound: that which suddenly sprouteth vp, can haue no deep rooting:
and also by the death of it. The birth is too sudden to be found: that which suddenly sprouteth up, can have no deep rooting:
cc av p-acp dt n1 pp-f pn31. dt n1 vbz av j pc-acp vbi j: cst r-crq av-j vvz a-acp, vmb vhi dx j-jn j-vvg:
(38) treatise (DIV2)
950
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Christ fitly compareth such ioy to corne sowen in stony ground. The death of it is irreconerable, it cleane drieth vp, and vtterly vanisheth away, which, christ fitly compareth such joy to corn sown in stony ground. The death of it is irreconerable, it clean drieth up, and utterly Vanishes away, which,
np1 av-j vvz d n1 p-acp n1 vvn p-acp j n1. dt n1 pp-f pn31 vbz j, pn31 av-j vvz a-acp, cc av-j vvz av, r-crq,
(38) treatise (DIV2)
950
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if it had substance, it would neuer doe:
if it had substance, it would never do:
cs pn31 vhd n1, pn31 vmd av-x vdi:
(38) treatise (DIV2)
951
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therefore the Scripture maketh it a property of an hypocrites ioy to be but for a moment: as dew vanisheth away by the Sunne,
Therefore the Scripture makes it a property of an Hypocrites joy to be but for a moment: as due Vanishes away by the Sun,
av dt n1 vvz pn31 dt n1 pp-f dt n2 vvb pc-acp vbi p-acp p-acp dt n1: p-acp n1 vvz av p-acp dt n1,
(38) treatise (DIV2)
951
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so may their ioy by persecution. True spiritual ioy which ariseth from Faith, is wrought by degrees:
so may their joy by persecution. True spiritual joy which arises from Faith, is wrought by Degrees:
av vmb po32 n1 p-acp n1. j j n1 r-crq vvz p-acp n1, vbz vvn p-acp n2:
(38) treatise (DIV2)
951
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for it followeth after a continuall affection, namely sorrow; for it follows After a continual affection, namely sorrow;
p-acp pn31 vvz p-acp dt j n1, av n1;
(38) treatise (DIV2)
952
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they that mourne shall be comforted, ( Mat. 5. 4.) As sorrow is lessened by Faith, so is ioy encreased:
they that mourn shall be comforted, (Mathew 5. 4.) As sorrow is lessened by Faith, so is joy increased:
pns32 cst n1 vmb vbi vvn, (np1 crd crd) p-acp n1 vbz vvn p-acp n1, av vbz n1 vvn:
(38) treatise (DIV2)
952
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but yet alwayes there remaineth a mixture of griefe and ioy, because there still remaineth in man cause of mourning and reioycing,
but yet always there remains a mixture of grief and joy, Because there still remains in man cause of mourning and rejoicing,
cc-acp av av a-acp vvz dt n1 pp-f n1 cc n1, c-acp a-acp av vvz p-acp n1 n1 pp-f n1 cc vvg,
(38) treatise (DIV2)
952
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namely, the flesh and the spirit.
namely, the Flesh and the Spirit.
av, dt n1 cc dt n1.
(38) treatise (DIV2)
952
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Yet this ioy is so fast rooted on a sure ground, which is Christ apprehended by a true and liuely Faith, that it continueth for euer, and neuer vtterly vanisheth away.
Yet this joy is so fast rooted on a sure ground, which is christ apprehended by a true and lively Faith, that it Continueth for ever, and never utterly Vanishes away.
av d n1 vbz av av-j vvn p-acp dt j n1, r-crq vbz np1 vvn p-acp dt j cc j n1, cst pn31 vvz p-acp av, cc av av-j vvz av.
(38) treatise (DIV2)
953
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It may be obscured by temptation, as the shining of the Sunne by a cloude:
It may be obscured by temptation, as the shining of the Sun by a cloud:
pn31 vmb vbi vvn p-acp n1, c-acp dt j-vvg pp-f dt n1 p-acp dt n1:
(38) treatise (DIV2)
953
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but as light can neuer be taken from the Sunne, so ioy neuer vtterly seuered from Faith:
but as Light can never be taken from the Sun, so joy never utterly severed from Faith:
cc-acp c-acp n1 vmb av-x vbi vvn p-acp dt n1, av vvb av av-j vvn p-acp n1:
(38) treatise (DIV2)
953
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hee that can and will performe it, hath said it, Your ioy shall no man take away from you.
he that can and will perform it, hath said it, Your joy shall no man take away from you.
pns31 cst vmb cc vmb vvi pn31, vhz vvn pn31, po22 n1 vmb dx n1 vvi av p-acp pn22.
(38) treatise (DIV2)
953
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Such is the power of Faith which breedeth this ioy, that the heate of afflictions cannot dry it vp,
Such is the power of Faith which breeds this joy, that the heat of afflictions cannot dry it up,
d vbz dt n1 pp-f n1 r-crq vvz d n1, cst dt n1 pp-f n2 vmbx vvi pn31 a-acp,
(38) treatise (DIV2)
953
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but oft times it causeth it to grow and increase:
but oft times it Causes it to grow and increase:
cc-acp av n2 pn31 vvz pn31 pc-acp vvi cc vvi:
(38) treatise (DIV2)
953
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for we reioyce in tribulations. The Apostles reioyced because they were counted worthy to suffer rebuke for Christs Name.
for we rejoice in tribulations. The Apostles rejoiced Because they were counted worthy to suffer rebuke for Christ Name.
c-acp pns12 vvb p-acp n2. dt n2 vvd c-acp pns32 vbdr vvn j pc-acp vvi n1 p-acp npg1 n1.
(38) treatise (DIV2)
953
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The Hebrewes suffered with ioy the spoiling of their goods. This hath in all ages been verified in many Martyrs.
The Hebrews suffered with joy the spoiling of their goods. This hath in all ages been verified in many Martyrs.
dt njpg2 vvn p-acp n1 dt vvg pp-f po32 n2-j. d vhz p-acp d n2 vbn vvn p-acp d n2.
(38) treatise (DIV2)
953
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§. 53. Of Faith when the fruits of it appeare not.
§. 53. Of Faith when the fruits of it appear not.
§. crd pp-f n1 c-crq dt n2 pp-f pn31 vvb xx.
(38) treatise (DIV2)
953
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Quest. VVHat if a man cannot find in him these effects of Faith, as peace of conscience, security of minde, ioy of heart, hath he then no true Faith at all?Quest. What if a man cannot find in him these effects of Faith, as peace of conscience, security of mind, joy of heart, hath he then no true Faith At all?
n1. q-crq cs dt n1 vmbx vvi p-acp pno31 d n2 pp-f n1, c-acp n1 pp-f n1, n1 pp-f n1, n1 pp-f n1, vhz pns31 av dx j n1 p-acp d?
(38) treatise (DIV2)
954
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Answ. I dare not so pronounce:Answer I Dare not so pronounce:
np1 pns11 vvb xx av vvi:
(38) treatise (DIV2)
955
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for true beleeuers may be much troubled in their minde, fearefull of their estate, full of griefe and mourning,
for true believers may be much troubled in their mind, fearful of their estate, full of grief and mourning,
c-acp j n2 vmb vbi av-d vvn p-acp po32 n1, j pp-f po32 n1, j pp-f n1 cc n1,
(38) treatise (DIV2)
955
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and seeme to be, farre from those fore-named signes, both in the beginning, while Faith is as it were in the bud,
and seem to be, Far from those forenamed Signs, both in the beginning, while Faith is as it were in the bud,
cc vvb pc-acp vbi, av-j p-acp d j n2, av-d p-acp dt n1, cs n1 vbz c-acp pn31 vbdr p-acp dt n1,
(38) treatise (DIV2)
955
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and also in the time of temptation, as it were in winter time.
and also in the time of temptation, as it were in winter time.
cc av p-acp dt n1 pp-f n1, c-acp pn31 vbdr p-acp n1 n1.
(38) treatise (DIV2)
955
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But yet there may be obserued in such persons, an inward panting and breathing (which are signes of life ▪) namely, a groning & greeuing that they want those fruits of Faith, and an earnest desire of them.
But yet there may be observed in such Persons, an inward panting and breathing (which Are Signs of life ▪) namely, a groaning & grieving that they want those fruits of Faith, and an earnest desire of them.
p-acp av pc-acp vmb vbi vvn p-acp d n2, dt j j-vvg cc vvg (r-crq vbr n2 pp-f n1 ▪) av, dt j-vvg cc vvg cst pns32 vvb d n2 pp-f n1, cc dt j n1 pp-f pno32.
(38) treatise (DIV2)
955
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Such weake ones are to haue recourse to the causes of their Faith, and thereby to support themselues till the winter season be passed ouer,
Such weak ones Are to have recourse to the Causes of their Faith, and thereby to support themselves till the winter season be passed over,
d j pi2 vbr pc-acp vhi n1 p-acp dt n2 pp-f po32 n1, cc av pc-acp vvi px32 p-acp dt n1 n1 vbi vvn a-acp,
(38) treatise (DIV2)
956
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and till it please the Lord to vouchsafe vnto them a pleasant spring, wherein their Faith, may send forth the fore-named fruits:
and till it please the Lord to vouchsafe unto them a pleasant spring, wherein their Faith, may send forth the forenamed fruits:
cc c-acp pn31 vvb dt n1 pc-acp vvi p-acp pno32 dt j n1, c-crq po32 n1, vmb vvi av dt j n2:
(38) treatise (DIV2)
956
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yet in the meane while let them obserue such fruits of Faith as vsually are in the weakest,
yet in the mean while let them observe such fruits of Faith as usually Are in the Weakest,
av p-acp dt j n1 vvb pno32 vvi d n2 pp-f n1 c-acp av-j vbr p-acp dt js,
(38) treatise (DIV2)
956
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namely, loue of God, and Gods children, desire and endeauour to please God, and feare to offend him, with the like, which are branches of a cleare conscience.
namely, love of God, and God's children, desire and endeavour to please God, and Fear to offend him, with the like, which Are branches of a clear conscience.
av, n1 pp-f np1, cc npg1 n2, vvb cc vvi pc-acp vvi np1, cc vvb pc-acp vvi pno31, p-acp dt j, r-crq vbr n2 pp-f dt j n1.
(38) treatise (DIV2)
956
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§. 54. Of a cleere conscience proceeding from Faith. BY a cleere conscience I meane a faithfull endeauor to approue our selues vnto God:
§. 54. Of a clear conscience proceeding from Faith. BY a clear conscience I mean a faithful endeavour to approve our selves unto God:
§. crd pp-f dt j n1 vvg p-acp n1. p-acp dt j n1 pns11 vvb dt j n1 pc-acp vvi po12 n2 p-acp np1:
(38) treatise (DIV2)
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and that on the one side by doing that which is pleasing and acceptable vnto him: and that on the one side by doing that which is pleasing and acceptable unto him:
cc cst p-acp dt crd n1 p-acp vdg d r-crq vbz vvg cc j p-acp pno31:
(38) treatise (DIV2)
957
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and on the other by auoyding that which is offensiue to his excellent Maiesty, & greeueth his good Spirit.
and on the other by avoiding that which is offensive to his excellent Majesty, & Grieveth his good Spirit.
cc p-acp dt j-jn p-acp vvg d r-crq vbz j p-acp po31 j n1, cc vvz po31 j n1.
(38) treatise (DIV2)
957
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This proceedeth from Faith, and that in a double respect.
This Proceedeth from Faith, and that in a double respect.
d vvz p-acp n1, cc cst p-acp dt j-jn n1.
(38) treatise (DIV2)
958
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1 Because Faith is the instrument wherby we draw all that vertue and grace from Christ our head, which enableth vs to keepe a good conscience:
1 Because Faith is the Instrument whereby we draw all that virtue and grace from christ our head, which enableth us to keep a good conscience:
vvn p-acp n1 vbz dt n1 c-crq pns12 vvb d cst n1 cc n1 p-acp np1 po12 n1, r-crq vvz pno12 pc-acp vvi dt j n1:
(38) treatise (DIV2)
959
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I liue (saith the Apostle, meaning a spiritual life) By the Faith of the Son of God. I live (Says the Apostle, meaning a spiritual life) By the Faith of the Son of God.
pns11 vvb (vvz dt n1, vvg dt j n1) p-acp dt n1 pp-f dt n1 pp-f np1.
(38) treatise (DIV2)
959
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2 Because it assureth vs of Gods loue and kindnesse to vs, and thereby perswadeth and euen prouoketh vs in all good conscience to serue him:
2 Because it assureth us of God's love and kindness to us, and thereby Persuadeth and even provoketh us in all good conscience to serve him:
crd p-acp pn31 vvz pno12 pp-f ng1 n1 cc n1 p-acp pno12, cc av vvz cc av-j vvz pno12 p-acp d j n1 pc-acp vvi pno31:
(38) treatise (DIV2)
960
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the Apostle therefore who said, I liue by the Faith of the Sonne of God, addeth, who loued me, &c. wherby he implieth that the loue of Christ made knowne to him, moued him to liue that spirituall life:
the Apostle Therefore who said, I live by the Faith of the Son of God, adds, who loved me, etc. whereby he Implies that the love of christ made known to him, moved him to live that spiritual life:
dt n1 av r-crq vvd, pns11 vvb p-acp dt n1 pp-f dt n1 pp-f np1, vvz, r-crq vvd pno11, av c-crq pns31 vvz cst dt n1 pp-f np1 vvd vvn p-acp pno31, vvd pno31 pc-acp vvi d j n1:
(38) treatise (DIV2)
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for when a sinner once beleeueth that God hath indeed so loued him, as to giue his onely begotten Sonne for him, his heart is so affected,
for when a sinner once Believeth that God hath indeed so loved him, as to give his only begotten Son for him, his heart is so affected,
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(38) treatise (DIV2)
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as Dauids was, thinking what to render vnto God;
as David was, thinking what to render unto God;
c-acp npg1 vbds, vvg r-crq pc-acp vvi p-acp np1;
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960
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but finding nothing to giue, he seeketh what may please God, and setteth himselfe in way of thankefulnesse to doe that, (as faithfull Enoch who had this testimony that he pleased God, ) being very fearefull to offend him, (as faithfull Ioseph, who being tempted to doe euill, said, How shall I doe this and sinne against God? ) This cleare conscience being a proper worke and fruit of Faith, must needs be a sure note and euidence thereof:
but finding nothing to give, he seeks what may please God, and sets himself in Way of thankfulness to do that, (as faithful Enoch who had this testimony that he pleased God,) being very fearful to offend him, (as faithful Ioseph, who being tempted to do evil, said, How shall I do this and sin against God?) This clear conscience being a proper work and fruit of Faith, must needs be a sure note and evidence thereof:
cc-acp vvg pix pc-acp vvi, pns31 vvz r-crq vmb vvi np1, cc vvz px31 p-acp n1 pp-f n1 pc-acp vdi d, (c-acp j np1 r-crq vhd d n1 cst pns31 vvd np1,) vbg av j pc-acp vvi pno31, (c-acp j np1, r-crq vbg vvn pc-acp vdi j-jn, vvd, q-crq vmb pns11 vdi d cc n1 p-acp np1?) d j n1 vbg dt j n1 cc n1 pp-f n1, vmb av vbi dt j n1 cc n1 av:
(38) treatise (DIV2)
960
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which the Apostle implieth by ioyning them together. which the Apostle Implies by joining them together.
r-crq dt n1 vvz p-acp vvg pno32 av.
(38) treatise (DIV2)
960
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3544
They who indeed haue a good conscience, haue a sweete, sensible and powerfull proofe of the truth of their Faith.
They who indeed have a good conscience, have a sweet, sensible and powerful proof of the truth of their Faith.
pns32 r-crq av vhb dt j n1, vhb dt j, j cc j n1 pp-f dt n1 pp-f po32 n1.
(38) treatise (DIV2)
960
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3545
I will therefore a little longer insist vpon this point, and distinctly shew, 1 What is the groud or fountaine of a cleare conscience.
I will Therefore a little longer insist upon this point, and distinctly show, 1 What is the Ground or fountain of a clear conscience.
pns11 vmb av dt j av-jc vvi p-acp d n1, cc av-j vvi, vvd r-crq vbz dt j cc n1 pp-f dt j n1.
(38) treatise (DIV2)
960
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2 What the inseparable properties thereof are. 3 What the extent of it is.
2 What the inseparable properties thereof Are. 3 What the extent of it is.
crd r-crq dt j n2 av vbr. crd r-crq dt n1 pp-f pn31 vbz.
(38) treatise (DIV2)
962
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These points I will the rather note out, because they are further euidences and proofes of Faith.
These points I will the rather note out, Because they Are further evidences and proofs of Faith.
d n2 pns11 vmb dt av-c vvi av, c-acp pns32 vbr jc n2 cc n2 pp-f n1.
(38) treatise (DIV2)
964
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§. 55. Of loue arising from Faith. THe ground-worke of a cleare conscience is loue: for Faith giueth assurance of Gods loue:
§. 55. Of love arising from Faith. THe groundwork of a clear conscience is love: for Faith gives assurance of God's love:
§. crd pp-f n1 vvg p-acp n1. dt n1 pp-f dt j n1 vbz n1: p-acp n1 vvz n1 pp-f npg1 n1:
(38) treatise (DIV2)
964
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a sence of Gods loue worketh loue to God:
a sense of God's love works love to God:
dt n1 pp-f npg1 n1 vvz n1 p-acp np1:
(38) treatise (DIV2)
965
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as fire causeth heate, so loue causeth loue, We loue God, because he loued vs first.
as fire Causes heat, so love Causes love, We love God, Because he loved us First.
c-acp n1 vvz n1, av n1 vvz n1, pns12 vvb np1, c-acp pns31 vvd pno12 ord.
(38) treatise (DIV2)
965
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And this loue stirreth vs vp to endeauour to haue a cleare conscience before God.
And this love stirs us up to endeavour to have a clear conscience before God.
cc d n1 vvz pno12 a-acp pc-acp vvi pc-acp vhi dt j n1 p-acp np1.
(38) treatise (DIV2)
965
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I may not vnfitly resemble Faith, loue, and a cleare conscience, to the sappe, bud, and fruit of a tree:
I may not unfitly resemble Faith, love, and a clear conscience, to the sap, bud, and fruit of a tree:
pns11 vmb xx av-j vvi n1, n1, cc dt j n1, p-acp dt n1, n1, cc n1 pp-f dt n1:
(38) treatise (DIV2)
965
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the tree is Christ, the seuerall branches are particular Christians: the tree is christ, the several branches Are particular Christians:
dt n1 vbz np1, dt j n2 vbr j np1:
(38) treatise (DIV2)
965
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the sap which runneth thorow all the seuerall branches, and is the very life of them, is the Spirit:
the sap which Runneth thorough all the several branches, and is the very life of them, is the Spirit:
dt n1 r-crq vvz p-acp d dt j n2, cc vbz dt j n1 pp-f pno32, vbz dt n1:
(38) treatise (DIV2)
965
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that which receiueth and conueyeth the sappe into euery branch is Faith: the budde which first sprouteth out, is Loue:
that which receiveth and conveyeth the sap into every branch is Faith: the bud which First sprouteth out, is Love:
cst r-crq vvz cc vvz dt n1 p-acp d n1 vbz n1: dt n1 r-crq ord vvz av, vbz n1:
(38) treatise (DIV2)
965
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the fruit which commeth out of that bud, and manifesteth all the rest, is that cleare conscience which now we speake of:
the fruit which comes out of that bud, and manifesteth all the rest, is that clear conscience which now we speak of:
dt n1 r-crq vvz av pp-f d n1, cc vvz d dt n1, vbz d j n1 r-crq av pns12 vvb pp-f:
(38) treatise (DIV2)
965
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both fruite and budde spring out of the sappe; yet the fruit commeth immediatly out of the bud:
both fruit and bud spring out of the sap; yet the fruit comes immediately out of the bud:
d n1 cc n1 n1 av pp-f dt n1; av dt n1 vvz av-j av pp-f dt n1:
(38) treatise (DIV2)
965
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so both loue and a cleare conscience come from Faith, but a cleare conscience immediatly from loue.
so both love and a clear conscience come from Faith, but a clear conscience immediately from love.
av d n1 cc dt j n1 vvn p-acp n1, cc-acp dt j n1 av-j p-acp n1.
(38) treatise (DIV2)
965
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Our loue to God is it which maketh vs carefull to please him, fearefull to offend him.
Our love to God is it which makes us careful to please him, fearful to offend him.
po12 n1 p-acp np1 vbz pn31 r-crq vvz pno12 j pc-acp vvi pno31, j pc-acp vvi pno31.
(38) treatise (DIV2)
965
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Wherefore first make tryall of Faith by loue: for marke what Christ said of the poore penitent sinner, Many sinnes are forgiuen her, for she loued much.
Wherefore First make trial of Faith by love: for mark what christ said of the poor penitent sinner, Many Sins Are forgiven her, for she loved much.
c-crq ord vvi n1 pp-f n1 p-acp n1: p-acp vvi r-crq np1 vvd pp-f dt j j-jn n1, d n2 vbr vvn pno31, c-acp pns31 vvd av-d.
(38) treatise (DIV2)
965
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What? was her loue the cause of the forgiuenesse of her sinnes? No: it was a fruit, a signe, a proofe thereof:
What? was her love the cause of the forgiveness of her Sins? No: it was a fruit, a Signen, a proof thereof:
q-crq? vbds pno31 n1 dt n1 pp-f dt n1 pp-f po31 n2? uh-dx: pn31 vbds dt n1, dt n1, dt n1 av:
(38) treatise (DIV2)
965
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her sinnes being forgiuen, and the pardon of them reuealed to her heart & conscience, she loued Christ,
her Sins being forgiven, and the pardon of them revealed to her heart & conscience, she loved christ,
po31 n2 vbg vvn, cc dt n1 pp-f pno32 vvd p-acp po31 n1 cc n1, pns31 vvd np1,
(38) treatise (DIV2)
965
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and in testimony of her loue washed, wiped and kissed his feete. We loue God because we are first loued:
and in testimony of her love washed, wiped and kissed his feet. We love God Because we Are First loved:
cc p-acp n1 pp-f po31 n1 vvn, vvn cc vvd po31 n2. pns12 vvb np1 c-acp pns12 vbr ord vvn:
(38) treatise (DIV2)
965
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yea because the loue of God is first shed abroad in our hearts by the holy Ghost, whereby we haue a sence of Gods loue to vs. Now because God who cannot be seene, hath left vs a visible image of himselfe,
yea Because the love of God is First shed abroad in our hearts by the holy Ghost, whereby we have a sense of God's love to us Now Because God who cannot be seen, hath left us a visible image of himself,
uh p-acp dt n1 pp-f np1 vbz ord vvd av p-acp po12 n2 p-acp dt j n1, c-crq pns12 vhb dt n1 pp-f npg1 n1 p-acp pno12 av c-acp np1 r-crq vmbx vbi vvn, vhz vvn pno12 dt j n1 pp-f px31,
(38) treatise (DIV2)
965
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euen our brother, whom he hath set in his owne steed, therefore our loue to God moueth vs also to loue our brother,
even our brother, whom he hath Set in his own steed, Therefore our love to God moves us also to love our brother,
av po12 n1, ro-crq pns31 vhz vvn p-acp po31 d n1, av po12 n1 p-acp np1 vvz pno12 av pc-acp vvi po12 n1,
(38) treatise (DIV2)
965
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and so endeauour to keep a cleare conscience before God and men.
and so endeavour to keep a clear conscience before God and men.
cc av n1 pc-acp vvi dt j n1 p-acp np1 cc n2.
(38) treatise (DIV2)
965
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Saint Iohn doth much presse the loue of our brother, as an euident fruite and signe of our loue to God. Saint John does much press the love of our brother, as an evident fruit and Signen of our love to God.
n1 np1 vdz d vvb dt n1 pp-f po12 n1, c-acp dt j n1 cc n1 pp-f po12 n1 p-acp np1.
(38) treatise (DIV2)
965
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Among other notes of true Faith, this especially is to be obserued, as a tryall of the weakest Faith: Among other notes of true Faith, this especially is to be observed, as a trial of the Weakest Faith:
p-acp j-jn n2 pp-f j n1, d av-j vbz pc-acp vbi vvn, c-acp dt n1 pp-f dt js n1:
(38) treatise (DIV2)
965
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when other notes faile, this may stand a poore Christian in great steed.
when other notes fail, this may stand a poor Christian in great steed.
c-crq j-jn n2 vvb, d vmb vvi dt j njp p-acp j n1.
(38) treatise (DIV2)
965
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The Faith of many is so weake, that it doth not pacifi• their conscience, nor breed any ioy in them, yet it worketh loue:
The Faith of many is so weak, that it does not pacifi• their conscience, nor breed any joy in them, yet it works love:
dt n1 pp-f d vbz av j, cst pn31 vdz xx n1 po32 n1, ccx vvi d n1 p-acp pno32, av pn31 vvz n1:
(38) treatise (DIV2)
965
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for aske one who is a weake, yet a true Christian, and findeth not in himselfe a quiet conscience, spirituall ioy,
for ask one who is a weak, yet a true Christian, and finds not in himself a quiet conscience, spiritual joy,
p-acp vvi pi r-crq vbz dt j, av dt j njp, cc vvz xx p-acp px31 dt j-jn n1, j n1,
(38) treatise (DIV2)
965
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and such like euident testimonies (whereof I haue before spoken, which argues a strong Faith,) aske him if he loue God, hee will not deny it,
and such like evident testimonies (whereof I have before spoken, which argues a strong Faith,) ask him if he love God, he will not deny it,
cc d av-j j n2 (c-crq pns11 vhb a-acp vvn, r-crq vvz dt j n1,) vvb pno31 cs pns31 vvb np1, pns31 vmb xx vvi pn31,
(38) treatise (DIV2)
965
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but say, Oh, I loue God with all my heart. If hee doe deny it, further aske, if he be not greeued for displeasing God,
but say, O, I love God with all my heart. If he do deny it, further ask, if he be not grieved for displeasing God,
cc-acp vvb, uh, pns11 vvb np1 p-acp d po11 n1. cs pns31 vdb vvi pn31, av-j vvb, cs pns31 vbb xx vvn p-acp vvg np1,
(38) treatise (DIV2)
965
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if his desire and endeauor be not to please him: or yet further aske if he loue not such as he is perswaded loue God.
if his desire and endeavour be not to please him: or yet further ask if he love not such as he is persuaded love God.
cs po31 n1 cc n1 vbb xx pc-acp vvi pno31: cc av jc vvb cs pns31 vvb xx d c-acp pns31 vbz vvn n1 np1.
(38) treatise (DIV2)
965
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Few that are indeed true Christians, and not ouerwhelmed with some violent temptations, will deny these.
Few that Are indeed true Christians, and not overwhelmed with Some violent temptations, will deny these.
np1 cst vbr av j np1, cc xx vvn p-acp d j n2, vmb vvi d.
(38) treatise (DIV2)
965
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Now these argue a loue to God in them, which must needs proue that they haue Gods loue in some measure reuealed to them,
Now these argue a love to God in them, which must needs prove that they have God's love in Some measure revealed to them,
av d vvb dt n1 p-acp np1 p-acp pno32, r-crq vmb av vvi cst pns32 vhb n2 vvb p-acp d n1 vvn p-acp pno32,
(38) treatise (DIV2)
965
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and that they beleeue God loueth them, though sensibly they discerne it not. §. 56. Of a pure heart arising from Faith.
and that they believe God loves them, though sensibly they discern it not. §. 56. Of a pure heart arising from Faith.
cc cst pns32 vvb np1 vvz pno32, c-acp av-j pns32 vvb pn31 xx. §. crd pp-f dt j n1 vvg p-acp n1.
(38) treatise (DIV2)
965
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2 THe next thing which argueth a cleare conscience to be a fruit of Faith, is an inseparable property thereof,
2 THe next thing which argue a clear conscience to be a fruit of Faith, is an inseparable property thereof,
crd dt ord n1 r-crq vvz dt j n1 pc-acp vbi dt n1 pp-f n1, vbz dt j n1 av,
(38) treatise (DIV2)
966
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namely a pure heart. These two doth the Apostle •oyne, and that together with Faith and loue:
namely a pure heart. These two does the Apostle •oyne, and that together with Faith and love:
av dt j n1. d crd vdz dt n1 vvb, cc cst av p-acp n1 cc n1:
(38) treatise (DIV2)
966
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•ea, hee •placeth the testimony of a good conscience in simplicity •and godly purenesse. Now from Faith commeth purity of heart:
•ea, he •placeth the testimony of a good conscience in simplicity •and godly pureness. Now from Faith comes purity of heart:
uh, pns31 vvz dt n1 pp-f dt j n1 p-acp n1 vvb j n1. av p-acp n1 vvz n1 pp-f n1:
(38) treatise (DIV2)
966
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for Faith hath immediate respect to God alone, who seeth not as man seeth, but searcheth the heart,
for Faith hath immediate respect to God alone, who sees not as man sees, but Searches the heart,
p-acp n1 vhz j n1 p-acp np1 av-j, r-crq vvz xx p-acp n1 vvz, cc-acp vvz dt n1,
(38) treatise (DIV2)
966
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and tryeth the reines, & in that respect causeth a man to walk before him in truth, and with a perfect heart:
and trieth the reins, & in that respect Causes a man to walk before him in truth, and with a perfect heart:
cc vvz dt n2, cc p-acp d n1 vvz dt n1 pc-acp vvi p-acp pno31 p-acp n1, cc p-acp dt j n1:
(38) treatise (DIV2)
966
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therefore is true Faith called vnfained faith: so as hee that in truth dares say, Iudge me, O Lord,
Therefore is true Faith called unfeigned faith: so as he that in truth dares say, Judge me, Oh Lord,
av vbz j n1 vvn j n1: av c-acp pns31 cst p-acp n1 vvz vvb, n1 pno11, uh n1,
(38) treatise (DIV2)
966
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for I haue walked in mine integrity, hath a good euidence of Faith. §. 57. Of keeping a good conscience in all thingsfor I have walked in mine integrity, hath a good evidence of Faith. §. 57. Of keeping a good conscience in all things
c-acp pns11 vhb vvn p-acp po11 n1, vhz dt j n1 pp-f n1. §. crd pp-f vvg dt j n1 p-acp d n2
(38) treatise (DIV2)
966
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3 THe last point is concerning the Extent of a cleare conscience, which is without restraint,
3 THe last point is Concerning the Extent of a clear conscience, which is without restraint,
crd dt ord n1 vbz vvg dt n1 pp-f dt j n1, r-crq vbz p-acp n1,
(38) treatise (DIV2)
967
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and that in a double respect, 1 Of the matter, in all things. 2 Of the continuance, alwayes.
and that in a double respect, 1 Of the matter, in all things. 2 Of the Continuance, always.
cc cst p-acp dt j-jn n1, crd pp-f dt n1, p-acp d n2. crd pp-f dt n1, av.
(38) treatise (DIV2)
967
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The generality of the matter hath reference to the rule of a good conscience, which is his reuealed will, to whom I desire to approue my self, & that is Gods word.
The generality of the matter hath Referente to the Rule of a good conscience, which is his revealed will, to whom I desire to approve my self, & that is God's word.
dt n1 pp-f dt n1 vhz n1 p-acp dt n1 pp-f dt j n1, r-crq vbz po31 vvn n1, p-acp ro-crq pns11 vvb pc-acp vvi po11 n1, cc d vbz npg1 n1.
(38) treatise (DIV2)
970
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Because I desire to please God, therefore whatsoeuer I know to be his will, I endeauour to doe.
Because I desire to please God, Therefore whatsoever I know to be his will, I endeavour to do.
p-acp pns11 vvb pc-acp vvi np1, av r-crq pns11 vvb pc-acp vbi po31 n1, pns11 vvb pc-acp vdi.
(38) treatise (DIV2)
970
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Thus did Dauid, Ioseph, Zacharie and Elizabeth, Paul, and many other testifie their good conscience to Gods word,
Thus did David, Ioseph, Zacharias and Elizabeth, Paul, and many other testify their good conscience to God's word,
av vdd np1, np1, np1 cc np1, np1, cc d j-jn vvi po32 j n1 p-acp npg1 n1,
(38) treatise (DIV2)
970
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and therby gaue proofe of their true Faith.
and thereby gave proof of their true Faith.
cc av vvd n1 pp-f po32 j n1.
(38) treatise (DIV2)
970
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This extent of a good conscience respecteth rather the integrity of the heart, then the perfection of the work:
This extent of a good conscience respecteth rather the integrity of the heart, then the perfection of the work:
d n1 pp-f dt j n1 vvz av-c dt n1 pp-f dt n1, cs dt n1 pp-f dt n1:
(38) treatise (DIV2)
971
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for perfection of the worke is a full and perfect fulfilling of all the commandements of God, whereunto none can attaine in this world.
for perfection of the work is a full and perfect fulfilling of all the Commandments of God, whereunto none can attain in this world.
p-acp n1 pp-f dt n1 vbz dt j cc j j-vvg pp-f d dt n2 pp-f np1, c-crq pix vmb vvi p-acp d n1.
(38) treatise (DIV2)
971
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Integrity of heart is a true and equall endeauour to performe them all, and that though they seeme neuer so contrary to our corrupt humor:
Integrity of heart is a true and equal endeavour to perform them all, and that though they seem never so contrary to our corrupt humour:
n1 pp-f n1 vbz dt j cc j-jn n1 pc-acp vvi pno32 d, cc cst cs pns32 vvb av av j-jn p-acp po12 j n1:
(38) treatise (DIV2)
972
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for herein lyeth a maine difference betwixt Faith vnfeined and hypocriticall. The lusts of an hypocrite rule him, & preuaile ouer his Faith:
for herein lies a main difference betwixt Faith unfeigned and hypocritical. The Lustiest of an hypocrite Rule him, & prevail over his Faith:
c-acp av vvz dt j n1 p-acp n1 j cc j. dt n2 pp-f dt n1 vvb pno31, cc vvi p-acp po31 n1:
(38) treatise (DIV2)
972
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in such things as crosse not his lusts, he can be content to obey, but no further: in such things as cross not his Lustiest, he can be content to obey, but no further:
p-acp d n2 c-acp n1 xx po31 n2, pns31 vmb vbi j pc-acp vvi, cc-acp dx jc:
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972
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loath he is to try himselfe: he endureth not that any other should try him. But vnfeined Faith controuleth all naturall conceits and worldly desires:
loath he is to try himself: he Endureth not that any other should try him. But unfeigned Faith controuleth all natural conceits and worldly Desires:
j pns31 vbz pc-acp vvi px31: pns31 vvz xx cst d n-jn vmd vvi pno31. p-acp j n1 vvz d j n2 cc j n2:
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972
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it maketh both reason and will to yeeld to Gods word and will: and so maketh a man ready to doe whatsoeuer hee knoweth to be Gods will:
it makes both reason and will to yield to God's word and will: and so makes a man ready to do whatsoever he Knoweth to be God's will:
pn31 vvz d n1 cc n1 pc-acp vvi p-acp ng1 n1 cc n1: cc av vvz dt n1 j pc-acp vdi r-crq pns31 vvz pc-acp vbi n2 vmb:
(38) treatise (DIV2)
973
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yea, it breedeth an holy iealousie of himselfe (as Iob had of his children,) so as he is very carefull in examining his heart and wayes,
yea, it breeds an holy jealousy of himself (as Job had of his children,) so as he is very careful in examining his heart and ways,
uh, pn31 vvz dt j n1 pp-f px31 (c-acp np1 vhd pp-f po31 n2,) av c-acp pns31 vbz av j p-acp vvg po31 n1 cc n2,
(38) treatise (DIV2)
973
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and willing that others should trie him, yea, desirous that God would sift him, and discouer such hidden sinnes and corruptions as himselfe cannot find out. Hence it followeth, that
and willing that Others should try him, yea, desirous that God would sift him, and discover such hidden Sins and corruptions as himself cannot find out. Hence it follows, that
cc vvg d n2-jn vmd vvi pno31, uh, j cst np1 vmd vvi pno31, cc vvi d j-vvn n2 cc n2 c-acp px31 vmbx vvi av. av pn31 vvz, cst
(38) treatise (DIV2)
973
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1 For sinnes past, which by his owne, or other mens, or the Lords meanes are found out and discouered, he is truly humbled,
1 For Sins past, which by his own, or other men's, or the lords means Are found out and discovered, he is truly humbled,
vvd p-acp n2 j, r-crq p-acp po31 d, cc j-jn ng2, cc dt n2 n2 vbr vvn av cc vvn, pns31 vbz av-j vvn,
(38) treatise (DIV2)
974
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and giueth no rest to his soule till he haue some assurance of pardon, as Dauid.
and gives no rest to his soul till he have Some assurance of pardon, as David.
cc vvz dx n1 p-acp po31 n1 c-acp pns31 vhb d n1 pp-f n1, c-acp np1.
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974
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2 For the time present, because he findeth the flesh still remaining in him, he maintaineth a strife & fight against sinne, as Paul.
2 For the time present, Because he finds the Flesh still remaining in him, he maintaineth a strife & fight against sin, as Paul.
crd p-acp dt n1 j, c-acp pns31 vvz dt n1 av vvg p-acp pno31, pns31 vvz dt n1 cc n1 p-acp n1, c-acp np1.
(38) treatise (DIV2)
975
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3 For future times he is watchfull, that he be not ouertaken as in former times; as Dauid.
3 For future times he is watchful, that he be not overtaken as in former times; as David.
crd p-acp j-jn n2 pns31 vbz j, cst pns31 vbb xx vvn a-acp p-acp j n2; c-acp np1.
(38) treatise (DIV2)
976
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To this integrity of heart, a faithfull man may attaine. It is that which wee daily pray for in the third Petition:
To this integrity of heart, a faithful man may attain. It is that which we daily pray for in the third Petition:
p-acp d n1 pp-f n1, dt j n1 vmb vvi. pn31 vbz d r-crq pns12 av-j vvb p-acp p-acp dt ord vvb:
(38) treatise (DIV2)
977
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it is all that God exacteth:
it is all that God exacteth:
pn31 vbz d cst np1 vvz:
(38) treatise (DIV2)
977
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where it is found, it is a good euidence of Faith. And it is the rather to be noted,
where it is found, it is a good evidence of Faith. And it is the rather to be noted,
c-crq pn31 vbz vvn, pn31 vbz dt j n1 pp-f n1. cc pn31 vbz dt av pc-acp vbi vvn,
(38) treatise (DIV2)
977
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because it is both an encouragement for a Christian to endeauour to doe what he can, knowing that his honest will shall be accepted:
Because it is both an encouragement for a Christian to endeavour to do what he can, knowing that his honest will shall be accepted:
c-acp pn31 vbz d dt n1 p-acp dt njp pc-acp vvi pc-acp vdi r-crq pns31 vmb, vvg cst po31 j n1 vmb vbi vvn:
(38) treatise (DIV2)
977
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3608
and also a comfort against his manifold infirmities and imperfections, keeping a man from despaire. §. 58. Of the Continuance of a good Conscience.
and also a Comfort against his manifold infirmities and imperfections, keeping a man from despair. §. 58. Of the Continuance of a good Conscience.
cc av dt n1 p-acp po31 j n2 cc n2, vvg dt n1 p-acp n1. §. crd pp-f dt n1 pp-f dt j n1.
(38) treatise (DIV2)
977
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FOr the Continuance, a cleare Conscience which proceedeth from a sound Faith, neuer decaieth, nor yet standeth at a stay: but rather groweth and increaseth:
FOr the Continuance, a clear Conscience which Proceedeth from a found Faith, never decayeth, nor yet Stands At a stay: but rather grows and increases:
p-acp dt n1, dt j n1 r-crq vvz p-acp dt j n1, av-x vvz, ccx av vvz p-acp dt n1: cc-acp av-c vvz cc vvz:
(38) treatise (DIV2)
978
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3610
as Christ said to the Church at Thyatira, I know thy loue, seruice, faith, patience, and workes, that they are more at the last then at the first.
as christ said to the Church At Thyatira, I know thy love, service, faith, patience, and works, that they Are more At the last then At the First.
c-acp np1 vvd p-acp dt n1 p-acp np1, pns11 vvb po21 n1, n1, n1, n1, cc n2, cst pns32 vbr av-dc p-acp dt ord av p-acp dt ord.
(38) treatise (DIV2)
978
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3611
The Apostle saith of himselfe, That hee endeauoured to that which was before, and followed hard toward the marke:
The Apostle Says of himself, That he endeavoured to that which was before, and followed hard towards the mark:
dt np1 vvz pp-f px31, cst pns31 vvd p-acp d r-crq vbds a-acp, cc vvd av-j p-acp dt n1:
(38) treatise (DIV2)
978
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3612
and thereupon exhorteth others to be so minded. This must needs be a good euidence of Faith, because Faith is that which receiueth,
and thereupon exhorteth Others to be so minded. This must needs be a good evidence of Faith, Because Faith is that which receiveth,
cc av vvz n2-jn pc-acp vbi av vvn. d vmb av vbi dt j n1 pp-f n1, c-acp n1 vbz d r-crq vvz,
(38) treatise (DIV2)
978
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3613
and conueigheth in and from Christ such supply of grace, as maketh the beleeuer grow vp thereby, Hee that beleeueth in me (saith Christ) out of his belly shall flow riuers of water of life.
and conueigheth in and from christ such supply of grace, as makes the believer grow up thereby, He that Believeth in me (Says christ) out of his belly shall flow Rivers of water of life.
cc vvz p-acp cc p-acp np1 d n1 pp-f n1, c-acp vvz dt n1 vvb a-acp av, pns31 cst vvz p-acp pno11 (vvz np1) av pp-f po31 n1 vmb vvi n2 pp-f n1 pp-f n1.
(38) treatise (DIV2)
978
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3614
By their continuance are many which had onely a temporary and hypocriticall Faith discouered, who otherwise before they fell away, would hardly,
By their Continuance Are many which had only a temporary and hypocritical Faith discovered, who otherwise before they fell away, would hardly,
p-acp po32 n1 vbr d r-crq vhd av-j dt j cc j n1 vvn, r-crq av c-acp pns32 vvd av, vmd av,
(38) treatise (DIV2)
978
Image 12
3615
if at all, haue beene discerned.
if At all, have been discerned.
cs p-acp d, vhb vbn vvn.
(38) treatise (DIV2)
978
Image 12
3616
That conscience which is thus grounded on Loue, accompanied with sincerity, and extendeth it selfe to all things which are pleasing to God alwayes, is that good and cleere conscience which is so much commended in the holy Scripture:
That conscience which is thus grounded on Love, accompanied with sincerity, and extendeth it self to all things which Are pleasing to God always, is that good and clear conscience which is so much commended in the holy Scripture:
cst n1 r-crq vbz av vvn p-acp n1, vvn p-acp n1, cc vvz pn31 n1 p-acp d n2 r-crq vbr vvg p-acp np1 av, vbz d j cc j n1 r-crq vbz av av-d vvn p-acp dt j n1:
(38) treatise (DIV2)
979
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3617
he that is assured thereof (as the Apostle was, Heb. 13. 18.) hath a sensible euidence of true Faith.
he that is assured thereof (as the Apostle was, Hebrew 13. 18.) hath a sensible evidence of true Faith.
pns31 cst vbz vvn av (c-acp dt n1 vbds, np1 crd crd) vhz dt j n1 pp-f j n1.
(38) treatise (DIV2)
979
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3618
Thus wee haue heard how Faith may bee gotten, and proued. §. 59: Of the issue of ouer-much boldnesse.
Thus we have herd how Faith may be got, and proved. §. 59: Of the issue of overmuch boldness.
av pns12 vhb vvn c-crq n1 vmb vbi vvn, cc vvn. §. crd: pp-f dt n1 pp-f j n1.
(38) treatise (DIV2)
980
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3619
THe third point is how it may be preserued:
THe third point is how it may be preserved:
dt ord n1 vbz c-crq pn31 vmb vbi vvn:
(38) treatise (DIV2)
981
Image 12
3620
which point is the rather to be deliuered to preuent two extreames, whereinto many are ready to fail.
which point is the rather to be Delivered to prevent two extremes, whereinto many Are ready to fail.
r-crq n1 vbz dt av pc-acp vbi vvn pc-acp vvi crd n2-jn, c-crq d vbr j pc-acp vvi.
(38) treatise (DIV2)
981
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3621
The one is ouer-secure boldnesse: the other, ouer-childish fearefulnesse. For when men haue gotten and proued their Faith, some thorow the pride of flesh are proane to be insolent,
The one is ouer-secure boldness: the other, ouer-childish fearfulness. For when men have got and proved their Faith, Some thorough the pride of Flesh Are proane to be insolent,
dt pi vbz j n1: dt n-jn, j n1. c-acp c-crq n2 vhb vvn cc vvn po32 n1, d p-acp dt n1 pp-f n1 vbr n1 pc-acp vbi j,
(38) treatise (DIV2)
981
Image 12
3622
and too much to boast of it:
and too much to boast of it:
cc av av-d pc-acp vvi pp-f pn31:
(38) treatise (DIV2)
981
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3623
other thorow their weakenesse (which also ariseth of the flesh) to feare the decay and losse of it.
other thorough their weakness (which also arises of the Flesh) to Fear the decay and loss of it.
n-jn p-acp po32 n1 (r-crq av vvz pp-f dt n1) pc-acp vvi dt n1 cc n1 pp-f pn31.
(38) treatise (DIV2)
981
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The ground of the former extreame is, that Faith is an immortall seede, which shall neuer cleane vtterly decay, and cleane fall away.
The ground of the former extreme is, that Faith is an immortal seed, which shall never clean utterly decay, and clean fallen away.
dt n1 pp-f dt j j-jn vbz, cst n1 vbz dt j n1, r-crq vmb av-x av-j av-j vvi, cc av-j vvi av.
(38) treatise (DIV2)
982
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3625
This they know, and are able to proue by testimony of Scripture, and euidence of reason.
This they know, and Are able to prove by testimony of Scripture, and evidence of reason.
d pns32 vvb, cc vbr j pc-acp vvi p-acp n1 pp-f n1, cc n1 pp-f n1.
(38) treatise (DIV2)
982
Image 12
3626
But though this ground be very sound and orthodoxall, yet the collection which is made from thence is vnsound, and impious:
But though this ground be very found and orthodoxal, yet the collection which is made from thence is unsound, and impious:
cc-acp cs d n1 vbb av j cc j, av dt n1 r-crq vbz vvn p-acp av vbz j, cc j:
(38) treatise (DIV2)
983
Image 12
3627
for it crosseth Gods wisdome, who hath ordained and reuealed meanes for the preseruing and cherishing of that which hee hath appointed to continue to the end:
for it Crosseth God's Wisdom, who hath ordained and revealed means for the preserving and cherishing of that which he hath appointed to continue to the end:
c-acp pn31 vvz ng1 n1, r-crq vhz vvn cc vvd n2 p-acp dt n-vvg cc vvg pp-f d r-crq pns31 vhz vvn pc-acp vvi p-acp dt n1:
(38) treatise (DIV2)
983
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3628
wherefore wee are exhorted to worke out our saluation (though it be in Heauen reserued for vs) withfeare and trembling. But, to preuent that illusion, let it be noted, that a man if hee make not the better proofe of his Faith, may be deceiued, and take counterfeit for current;
Wherefore we Are exhorted to work out our salvation (though it be in Heaven reserved for us) withfeare and trembling. But, to prevent that illusion, let it be noted, that a man if he make not the better proof of his Faith, may be deceived, and take counterfeit for current;
c-crq pns12 vbr vvn p-acp vvb av po12 n1 (cs pn31 vbb p-acp n1 vvn p-acp pno12) j cc j-vvg. p-acp, pc-acp vvi d n1, vvb pn31 vbi vvn, cst dt n1 cs pns31 vvb xx dt jc n1 pp-f po31 n1, vmb vbi vvn, cc vvb j-jn p-acp n1;
(38) treatise (DIV2)
983
Image 12
3629
a temporary Faith for iustifying Faith: which if he doe, then his ground faileth: for a temporary Faith may cleane drie away, as the Corne sowen in stony ground:
a temporary Faith for justifying Faith: which if he do, then his ground Faileth: for a temporary Faith may clean dry away, as the Corn sown in stony ground:
dt j n1 p-acp vvg n1: r-crq cs pns31 vdb, cs po31 n1 vvz: c-acp dt j n1 vmb av-j vvi av, p-acp dt n1 vvn p-acp j n1:
(38) treatise (DIV2)
983
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3630
witnesse Simon Magus, Demas, and many that beleeued in Christ.
witness Simon Magus, Demas, and many that believed in christ.
n1 np1 np1, np1, cc d cst vvd p-acp np1.
(38) treatise (DIV2)
983
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3631
It is likely that they which are ouerbold, neuer thorowly tried the truth of their Faith:
It is likely that they which Are overbold, never thoroughly tried the truth of their Faith:
pn31 vbz j cst pns32 r-crq vbr j, av av-j vvn dt n1 pp-f po32 n1:
(38) treatise (DIV2)
983
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3632
for one note of true Faith is an holy iealousie, lest Faith should decay. §. 60. Of losing Faith.
for one note of true Faith is an holy jealousy, lest Faith should decay. §. 60. Of losing Faith.
c-acp crd n1 pp-f j n1 vbz dt j n1, cs n1 vmd vvi. §. crd pp-f vvg n1.
(38) treatise (DIV2)
983
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3633
2 THogh true Faith cannot totally & finally fall away, yet it may to their feeling be so farre gone,
2 Though true Faith cannot totally & finally fallen away, yet it may to their feeling be so Far gone,
crd c-acp j n1 vmbx av-j cc av-j vvi av, av pn31 vmb p-acp po32 n1 vbb av av-j vvn,
(38) treatise (DIV2)
984
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3634
as it will make them with heauy harts to repent their proud boldnesse, and carelesse security. For,
as it will make them with heavy hearts to Repent their proud boldness, and careless security. For,
c-acp pn31 vmb vvi pno32 p-acp j n2 pc-acp vvi po32 j n1, cc j n1. p-acp,
(38) treatise (DIV2)
984
Image 12
3635
1 It may be so couered ouer and smothered, as it cannot be discerned: they can for the time haue no assurance of it.
1 It may be so covered over and smothered, as it cannot be discerned: they can for the time have no assurance of it.
vvd pn31 vmb vbi av vvn a-acp cc vvn, c-acp pn31 vmbx vbi vvn: pns32 vmb p-acp dt n1 vhb dx n1 pp-f pn31.
(38) treatise (DIV2)
985
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3636
2 All the ioy and comfort of it (wherewith they were formerly vpheld) may be cleane taken away,
2 All the joy and Comfort of it (wherewith they were formerly upheld) may be clean taken away,
crd d dt n1 cc n1 pp-f pn31 (c-crq pns32 vbdr av-j vvn) vmb vbi av-j vvn av,
(38) treatise (DIV2)
986
Image 12
3637
and they euen faint for want of it. 3 No fruits thereof may appeare, but they be as trees in winter:
and they even faint for want of it. 3 No fruits thereof may appear, but they be as trees in winter:
cc pns32 av-j vvb p-acp n1 pp-f pn31. crd uh-dx n2 av vmb vvi, cc-acp pns32 vbb p-acp n2 p-acp n1:
(38) treatise (DIV2)
986
Image 12
3638
little conscience of any duty, dull in hearing Gods word, cold in prayer, nothing remaining but a formall profession, if that.
little conscience of any duty, dull in hearing God's word, cold in prayer, nothing remaining but a formal profession, if that.
j n1 pp-f d n1, j p-acp vvg npg1 n1, j-jn p-acp n1, pix vvg p-acp dt j n1, cs d.
(38) treatise (DIV2)
987
Image 12
3639
4 Their consciences may proue a very racke, a greeuous torture and torment vnto them.
4 Their Consciences may prove a very rack, a grievous torture and torment unto them.
crd po32 n2 vmb vvi dt j n1, dt j n1 cc vvi p-acp pno32.
(38) treatise (DIV2)
988
Image 12
3640
5 It is not like to be recouered with a wet finger, with a light sigh, and a groane:
5 It is not like to be recovered with a wet finger, with a Light sighs, and a groan:
crd pn31 vbz xx av-j pc-acp vbi vvn p-acp dt j n1, p-acp dt j n1, cc dt n1:
(38) treatise (DIV2)
989
Image 12
3641
but they may call, cry, and roare againe and againe, before they be heard.
but they may call, cry, and roar again and again, before they be herd.
cc-acp pns32 vmb vvi, vvb, cc vvi av cc av, c-acp pns32 vbb vvn.
(38) treatise (DIV2)
989
Image 12
3642
6 When they recouer it, it may be they shall neuer attaine to that measure which once they had:
6 When they recover it, it may be they shall never attain to that measure which once they had:
crd c-crq pns32 vvb pn31, pn31 vmb vbi pns32 vmb av-x vvi p-acp d n1 r-crq a-acp pns32 vhd:
(38) treatise (DIV2)
990
Image 12
3643
if to that measure of the thing it selfe, yet not of the ioy and comfort of it:
if to that measure of the thing it self, yet not of the joy and Comfort of it:
cs p-acp d n1 pp-f dt n1 pn31 n1, av xx pp-f dt n1 cc n1 pp-f pn31:
(38) treatise (DIV2)
990
Image 12
3644
they may carry the griefe of this their folly to their graues. §. 61. Of the grounds of Scripture against secure boldnesse.
they may carry the grief of this their folly to their graves. §. 61. Of the grounds of Scripture against secure boldness.
pns32 vmb vvi dt n1 pp-f d po32 n1 p-acp po32 n2. §. crd pp-f dt n2 pp-f n1 p-acp j n1.
(38) treatise (DIV2)
990
Image 12
3645
FOr preuenting these fearefull effects, they who are tempted to this extreame, must be very watchfull ouer themselues,
FOr preventing these fearful effects, they who Are tempted to this extreme, must be very watchful over themselves,
p-acp vvg d j n2, pns32 r-crq vbr vvn p-acp d j-jn, vmb vbi av j p-acp px32,
(38) treatise (DIV2)
991
Image 12
3646
and seriously meditate of those premonitions which tend to this purpose, as Let him that thinketh he standeth, take heed lest he fall.
and seriously meditate of those premonitions which tend to this purpose, as Let him that Thinketh he Stands, take heed lest he fallen.
cc av-j vvi pp-f d n2 r-crq vvb p-acp d n1, c-acp vvb pno31 cst vvz pns31 vvz, vvb n1 cs pns31 vvb.
(38) treatise (DIV2)
991
Image 12
3647
Thou standest by Faith, be not high minded, but feare. Take heed that no man fall away from the grace of God. Thou Standest by Faith, be not high minded, but Fear. Take heed that no man fallen away from the grace of God.
pns21 vv2 p-acp n1, vbb xx j vvn, cc-acp vvb. vvb n1 cst dx n1 vvi av p-acp dt n1 pp-f np1.
(38) treatise (DIV2)
991
Image 12
3648
Take heed lest at any time there be in any of you an euill heart of vnbeleefe in departing from the liuing God. Take heed lest At any time there be in any of you an evil heart of unbelief in departing from the living God.
vvb n1 cs p-acp d n1 pc-acp vbi p-acp d pp-f pn22 dt j-jn n1 pp-f n1 p-acp vvg p-acp dt j-vvg np1.
(38) treatise (DIV2)
991
Image 12
3649
Let vs feare lest at any time by forsaking the promise, any of you should seeme to be depriued. Let us Fear lest At any time by forsaking the promise, any of you should seem to be deprived.
vvb pno12 vvi cs p-acp d n1 p-acp vvg dt n1, d pp-f pn22 vmd vvi pc-acp vbi vvn.
(38) treatise (DIV2)
991
Image 12
3650
Watch and prau that ye enter not into temptation. If any withdraw himselfe my soule shall haue no pleasure in him. Watch and prau that you enter not into temptation. If any withdraw himself my soul shall have no pleasure in him.
vvb cc n1 cst pn22 vvb xx p-acp n1. cs d vvb px31 po11 n1 vmb vhi dx n1 p-acp pno31.
(38) treatise (DIV2)
991
Image 12
3651
Not without iust cause are these and such like premonitions much vrged and pressed by the Holy Ghost:
Not without just cause Are these and such like premonitions much urged and pressed by the Holy Ghost:
xx p-acp j n1 vbr d cc d j n2 av-d vvn cc vvn p-acp dt j n1:
(38) treatise (DIV2)
991
Image 12
3652
for well hee knoweth how prone we are to fall away from grace.
for well he Knoweth how prove we Are to fallen away from grace.
c-acp av pns31 vvz c-crq j pns12 vbr pc-acp vvi av p-acp n1.
(38) treatise (DIV2)
991
Image 12
3653
Lead, iron, stone, or any other earthy heauy thing, is not more prone to fall downeward,
Led, iron, stone, or any other earthy heavy thing, is not more prove to fallen downward,
n1, n1, n1, cc d j-jn j j n1, vbz xx av-dc j pc-acp vvi av-j,
(38) treatise (DIV2)
991
Image 12
3654
if it be not continually drawne and held vp by some meanes or other;
if it be not continually drawn and held up by Some means or other;
cs pn31 vbb xx av-j vvn cc vvn a-acp p-acp d n2 cc j-jn;
(38) treatise (DIV2)
991
Image 12
3655
nor water more subiect to waxe cold if fire be not kept vnder it, then we are to decay in grace,
nor water more Subject to wax cold if fire be not kept under it, then we Are to decay in grace,
ccx n1 av-dc j-jn pc-acp vvi j-jn cs n1 vbb xx vvn p-acp pn31, cs pns12 vbr pc-acp vvi p-acp n1,
(38) treatise (DIV2)
991
Image 12
3656
if wee bee not watchfull ouer our selues, and carefull to vse all good meanes for nourishing and increasing thereof.
if we be not watchful over our selves, and careful to use all good means for nourishing and increasing thereof.
cs pns12 vbb xx j p-acp po12 n2, cc j pc-acp vvi d j n2 p-acp vvg cc vvg av.
(38) treatise (DIV2)
991
Image 12
3657
Besides, we are subiect to many temptations, which are as water to fire;
Beside, we Are Subject to many temptations, which Are as water to fire;
p-acp, pns12 vbr j-jn p-acp d n2, r-crq vbr p-acp n1 p-acp n1;
(38) treatise (DIV2)
991
Image 12
3658
they will soone quench the Spirit, if we be not the more watchfull and carefull to stirre it vp.
they will soon quench the Spirit, if we be not the more watchful and careful to stir it up.
pns32 vmb av vvi dt n1, cs pns12 vbb xx dt av-dc j cc j pc-acp vvi pn31 a-acp.
(38) treatise (DIV2)
991
Image 12
3659
Yea, if once we waxe secure, selfe-conceited, and ouer-bold, wee prouoke God to giue vs ouer to Satan,
Yea, if once we wax secure, selfe-conceited, and overbold, we provoke God to give us over to Satan,
uh, cs a-acp pns12 vvb j, j, cc j, pns12 vvb np1 pc-acp vvi pno12 a-acp p-acp np1,
(38) treatise (DIV2)
991
Image 12
3660
and our owne lusts, as for a time he gaue Dauid ouer. §. 62. Of the assurance of Faith.
and our own Lustiest, as for a time he gave David over. §. 62. Of the assurance of Faith.
cc po12 d n2, c-acp p-acp dt n1 pns31 vvd np1 a-acp. §. crd pp-f dt n1 pp-f n1.
(38) treatise (DIV2)
991
Image 12
3661
THe ground of the latter extreame is, that they feele the flesh in them, they are very weake and prone to fall away;
THe ground of the latter extreme is, that they feel the Flesh in them, they Are very weak and prove to fallen away;
dt n1 pp-f dt d j-jn vbz, cst pns32 vvb dt n1 p-acp pno32, pns32 vbr av j cc j pc-acp vvi av;
(38) treatise (DIV2)
992
Image 12
3662
and many in all times haue fallen away.
and many in all times have fallen away.
cc d p-acp d n2 vhb vvn av.
(38) treatise (DIV2)
992
Image 12
3663
Answer. These that are thus tempted, must know that the cause of our assurance is not in our selues, but in Christ our head; Answer. These that Are thus tempted, must know that the cause of our assurance is not in our selves, but in christ our head;
n1. d cst vbr av vvn, vmb vvi d dt n1 pp-f po12 n1 vbz xx p-acp po12 n2, cc-acp p-acp np1 po12 n1;
(38) treatise (DIV2)
993
Image 12
3664
as we lay hold of him, so he fast holdeth vs:
as we lay hold of him, so he fast holds us:
c-acp pns12 vvb vvb pp-f pno31, av pns31 av-j vvz pno12:
(38) treatise (DIV2)
993
Image 12
3665
for there is a double bond whereby we are knit vnto Christ, one on Christs part, the other on ours.
for there is a double bound whereby we Are knit unto christ, one on Christ part, the other on ours.
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(38) treatise (DIV2)
993
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That, is the Spirit of Christ:That, is the Spirit of christ:
cst, vbz dt n1 pp-f np1:
(38) treatise (DIV2)
993
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3667
Hereby wee know that wee dwell in him, and he in vs, because he hath giuen vs of his Spirit. Hereby we know that we dwell in him, and he in us, Because he hath given us of his Spirit.
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(38) treatise (DIV2)
993
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3668
This, is our Faith: for Christ dwelleth in our hearts by Faith: This, is our Faith: for christ dwells in our hearts by Faith:
np1, vbz po12 n1: p-acp np1 vvz p-acp po12 n2 p-acp n1:
(38) treatise (DIV2)
993
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3669
Now though our Faith should let goe her hold, yet Christs Spirit wōld not let go his hold.
Now though our Faith should let go her hold, yet Christ Spirit would not let go his hold.
av cs po12 n1 vmd vvi vvi pno31 vvi, av npg1 n1 vmd xx vvi vvi po31 n1.
(38) treatise (DIV2)
993
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3670
This ground of assurance the Scripture expresly declareth:
This ground of assurance the Scripture expressly Declareth:
d n1 pp-f n1 dt n1 av-j vvz:
(38) treatise (DIV2)
993
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3671
for saith Christ, I know my sheepe, I giue vnto them eternallife, and they shall neuer perish:
for Says christ, I know my sheep, I give unto them eternallife, and they shall never perish:
c-acp vvz np1, pns11 vvb po11 n1, pns11 vvb p-acp pno32 av, cc pns32 vmb av-x vvi:
(38) treatise (DIV2)
993
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3672
now marke the reason, There shall not any plucke them out of my hand:
now mark the reason, There shall not any pluck them out of my hand:
av vvi dt n1, a-acp vmb xx d vvi pno32 av pp-f po11 n1:
(38) treatise (DIV2)
993
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3673
My Father which gaue them me is greater then all, and none is able to take them out of my Fathers hand. My Father which gave them me is greater then all, and none is able to take them out of my Father's hand.
po11 n1 r-crq vvd pno32 pno11 vbz jc cs d, cc pix vbz j pc-acp vvi pno32 av pp-f po11 ng1 n1.
(38) treatise (DIV2)
993
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3674
Wherefore the Diuell and all his adherents can doe no more, to put out the light of Faith, and plucke vs from Christ,
Wherefore the devil and all his adherents can do no more, to put out the Light of Faith, and pluck us from christ,
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(38) treatise (DIV2)
993
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3675
then all Creatures on Earth can to extinguish the light of the Sunne.
then all Creatures on Earth can to extinguish the Light of the Sun.
cs d n2 p-acp n1 vmb p-acp vvi dt n1 pp-f dt n1.
(38) treatise (DIV2)
993
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3676
For why? The Sun from whence this light commeth, is farre aboue all, they cannot come at it:
For why? The Sun from whence this Light comes, is Far above all, they cannot come At it:
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(38) treatise (DIV2)
993
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3677
So Christ on whom our Faith is founded, is farre aboue all our enemies. Christ must be plucked out of Heauen, if true Faith vtterly fall away.
So christ on whom our Faith is founded, is Far above all our enemies. christ must be plucked out of Heaven, if true Faith utterly fallen away.
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(38) treatise (DIV2)
993
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3678
2 Let the fore-named weake ones consider, that as the flesh is in them to make them weake,
2 Let the forenamed weak ones Consider, that as the Flesh is in them to make them weak,
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(38) treatise (DIV2)
994
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3679
so also the power of Christs Spirit is in them to make them strong. Though the spirit suffer the flesh sometimes to preuaile;
so also the power of Christ Spirit is in them to make them strong. Though the Spirit suffer the Flesh sometime to prevail;
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(38) treatise (DIV2)
994
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3680
it is not because the flesh is stronger then the spirit, or the spirit weaker then the flesh;
it is not Because the Flesh is Stronger then the Spirit, or the Spirit Weaker then the Flesh;
pn31 vbz xx c-acp dt n1 vbz jc cs dt n1, cc dt n1 jc cs dt n1;
(38) treatise (DIV2)
994
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3681
but because the Spirit in wisdome will haue vs see our weakenesse, see in what need we stand of the power of God, flie to God, depend vpon him:
but Because the Spirit in Wisdom will have us see our weakness, see in what need we stand of the power of God, fly to God, depend upon him:
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(38) treatise (DIV2)
994
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3682
and at length the Spirit will preuaile, and get full conquest: 3 As for the fals of other, wee know not what they were in truth.
and At length the Spirit will prevail, and get full conquest: 3 As for the falls of other, we know not what they were in truth.
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(38) treatise (DIV2)
994
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3683
§. 63. Of the grounds of Scripture for perseuerance.
§. 63. Of the grounds of Scripture for perseverance.
§. crd pp-f dt n2 pp-f n1 p-acp n1.
(38) treatise (DIV2)
995
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3684
TO be freed from this last temptation, they which are subiect thereunto, must seriously ponder those scriptures which set forth the certainty and perseuerance of Faith; which are such as these, He that beleeueth, hath euerlasting life,
TO be freed from this last temptation, they which Are Subject thereunto, must seriously ponder those Scriptures which Set forth the certainty and perseverance of Faith; which Are such as these, He that Believeth, hath everlasting life,
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(38) treatise (DIV2)
996
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3685
and shall not come into condemnation, but is passed from death vnto life. He that drinketh of the water that I shal giue him, shall neuer thirst:
and shall not come into condemnation, but is passed from death unto life. He that Drinketh of the water that I shall give him, shall never thirst:
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(38) treatise (DIV2)
996
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3686
but the water that I shall giue him, shal be in him a well of water springing vp into euerlasting life. but the water that I shall give him, shall be in him a well of water springing up into everlasting life.
cc-acp dt n1 cst pns11 vmb vvi pno31, vmb vbi p-acp pno31 dt n1 pp-f n1 vvg a-acp p-acp j n1.
(38) treatise (DIV2)
996
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3687
This is the victory that ouercommeth the World, euen our Faith. Hee that beleeueth on Christ shall not be confounded. This is the victory that Overcometh the World, even our Faith. He that Believeth on christ shall not be confounded.
d vbz dt n1 cst vvz dt n1, av po12 n1. pns31 cst vvz p-acp np1 vmb xx vbi vvn.
(38) treatise (DIV2)
996
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3688
They that trust in the Lord shall be as Mount Zion, which cannot be remoued, but abideth for euer. They that trust in the Lord shall be as Mount Zion, which cannot be removed, but Abideth for ever.
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(38) treatise (DIV2)
996
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3689
The grounds of this stability of Faith are in the Scripture noted to be these, 1 The constancy of Gods loue, mercy, truth, couenant, calling, gifts, and the like;
The grounds of this stability of Faith Are in the Scripture noted to be these, 1 The constancy of God's love, mercy, truth, Covenant, calling, Gifts, and the like;
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(38) treatise (DIV2)
996
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which is set forth by these, and such like promises as these be: I haue loued thee with an euerlasting loue. which is Set forth by these, and such like promises as these be: I have loved thee with an everlasting love.
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(38) treatise (DIV2)
997
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3691
With euerlasting kindnesse will I haue mercy on thee. My mercy shall not depart away from him. With everlasting kindness will I have mercy on thee. My mercy shall not depart away from him.
p-acp j n1 vmb pns11 vhb n1 p-acp pno21. po11 n1 vmb xx vvi av p-acp pno31.
(38) treatise (DIV2)
997
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3692
The Lord hath sworne in truth, hee will not turne from it. I will make an euerlasting couenant with them. The Lord hath sworn in truth, he will not turn from it. I will make an everlasting Covenant with them.
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(38) treatise (DIV2)
997
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3693
The calling and gifts of God are without repentance. The calling and Gifts of God Are without Repentance.
dt n1 cc n2 pp-f np1 vbr p-acp n1.
(38) treatise (DIV2)
997
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3694
2 The perpetuall efficacy of Christs intercession, manifested in one particular example, which is to be applied to all his Elect:
2 The perpetual efficacy of Christ Intercession, manifested in one particular Exampl, which is to be applied to all his Elect:
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(38) treatise (DIV2)
998
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3695
for what he said to Peter, ( I haue praied that they Faith faile not ) he performeth for all.
for what he said to Peter, (I have prayed that they Faith fail not) he Performeth for all.
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(38) treatise (DIV2)
998
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3696
3 The continuall assistance of the Holy Ghost:
3 The continual assistance of the Holy Ghost:
crd dt j n1 pp-f dt j n1:
(38) treatise (DIV2)
999
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3697
in which respect it is said, That hee shall abide with vs for euer, and that hee which hath begunne a good worke, will finish it.
in which respect it is said, That he shall abide with us for ever, and that he which hath begun a good work, will finish it.
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(38) treatise (DIV2)
999
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3698
If well we weigh and apply these and such like testimonies of Scripture, though we worke out our saluation with feare and trembling,
If well we weigh and apply these and such like testimonies of Scripture, though we work out our salvation with Fear and trembling,
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(38) treatise (DIV2)
999
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yet shall we not be fearefull and doubtfull of the issue. §. 64. Of preseruing and encreasing Faith.
yet shall we not be fearful and doubtful of the issue. §. 64. Of preserving and increasing Faith.
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(38) treatise (DIV2)
999
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3700
AS a preseruatiue against those two poysonous potions, and as a meanes to keepe vs in the right way from falling into any of the two extreames, diligent care must bee vsed to preserue and encrease this precious gift of Faith: for if Faith be kept aliue,
AS a preservative against those two poisonous potions, and as a means to keep us in the right Way from falling into any of the two extremes, diligent care must be used to preserve and increase this precious gift of Faith: for if Faith be kept alive,
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(38) treatise (DIV2)
1000
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so as it may beare sway in vs, it will keepe vs both from boasting and doubting.
so as it may bear sway in us, it will keep us both from boasting and doubting.
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(38) treatise (DIV2)
1000
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3702
Two especiall points there be which make to this purpose.
Two especial points there be which make to this purpose.
crd j n2 pc-acp vbi r-crq n1 p-acp d n1.
(38) treatise (DIV2)
1001
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1 A conscionable and constant vse of the meanes which God to this end hath appointed. 1 A conscionable and constant use of the means which God to this end hath appointed.
vvn dt j cc j n1 pp-f dt n2 r-crq np1 p-acp d n1 vhz vvn.
(38) treatise (DIV2)
1002
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2 Faithfull and hearty prayer for Gods blessing on those meanes. The meanes are two.
2 Faithful and hearty prayer for God's blessing on those means. The means Are two.
crd j cc j n1 p-acp npg1 n1 p-acp d n2. dt n2 vbr crd.
(38) treatise (DIV2)
1003
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First, the ministery of Gods Word. Secondly, the administration of the Sacraments. §. 65. Of vsing the word for increase of Faith.
First, the Ministry of God's Word. Secondly, the administration of the Sacraments. §. 65. Of using the word for increase of Faith.
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(38) treatise (DIV2)
1004
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3706
VVEe haue heard before how Faith was bred by the word;
We have herd before how Faith was bred by the word;
pns12 vhb vvn a-acp c-crq n1 vbds vvn p-acp dt n1;
(38) treatise (DIV2)
1005
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now the word is like to a kind natural mother, which giueth sucke to the child which shee hath brought forth: now the word is like to a kind natural mother, which gives suck to the child which she hath brought forth:
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(38) treatise (DIV2)
1005
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whereupon saith the Apostle, As new borne babes desire the sincere milke of the word, that yee may grow thereby.
whereupon Says the Apostle, As new born babes desire the sincere milk of the word, that ye may grow thereby.
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(38) treatise (DIV2)
1005
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3709
He had said before, That we were borne anew by the word of God: Here hee sheweth that the Word hath a further vse;
He had said before, That we were born anew by the word of God: Here he shows that the Word hath a further use;
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(38) treatise (DIV2)
1005
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3710
namely, to make vs grow. For by the Word the promises of God (which at first were made known vnto vs,
namely, to make us grow. For by the Word the promises of God (which At First were made known unto us,
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(38) treatise (DIV2)
1005
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3711
and whereby Faith was bred) are againe and againe brought to our remembrance, the tender and offer of them oft renewed;
and whereby Faith was bred) Are again and again brought to our remembrance, the tender and offer of them oft renewed;
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(38) treatise (DIV2)
1005
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3712
so as thereby our Faith (which otherwise might languish away thorow our own weakenesse, and Satans temptations) is not onely preserued, but exceedingly quickened, strengthened, and increased.
so as thereby our Faith (which otherwise might languish away thorough our own weakness, and Satan temptations) is not only preserved, but exceedingly quickened, strengthened, and increased.
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(38) treatise (DIV2)
1005
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3713
Our care therefore must be diligently to frequent the publike ministery of the Word;
Our care Therefore must be diligently to frequent the public Ministry of the Word;
po12 n1 av vmb vbi av-j pc-acp vvi dt j n1 pp-f dt n1;
(38) treatise (DIV2)
1006
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3714
for by it Christ is lift vp in the Church, as the brasen Serpent was in the Wildernesse.
for by it christ is lift up in the Church, as the brazen Serpent was in the Wilderness.
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(38) treatise (DIV2)
1006
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3715
Yea, also to reade and search the Scriptures in Families, and with our selues alone.
Yea, also to read and search the Scriptures in Families, and with our selves alone.
uh, av pc-acp vvi cc vvi dt n2 p-acp n2, cc p-acp po12 n2 av-j.
(38) treatise (DIV2)
1006
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3716
We heard before that we must attend on the Word, till we find Faith wrought in vs. Here we further learne neuer to giue ouer, but so long as our Faith hath neede to be confirmed and increased (which will be so long as we liue in this world,) to vse the Word.
We herd before that we must attend on the Word, till we find Faith wrought in us Here we further Learn never to give over, but so long as our Faith hath need to be confirmed and increased (which will be so long as we live in this world,) to use the Word.
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(38) treatise (DIV2)
1006
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Wee may not therefore thinke it sufficient that we haue had this benefit of the Word to beleeue:
we may not Therefore think it sufficient that we have had this benefit of the Word to believe:
pns12 vmb xx av vvi pn31 j cst pns12 vhb vhn d n1 pp-f dt n1 pc-acp vvi:
(38) treatise (DIV2)
1007
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3718
we must labour for a further benefit, to be established and confirmed thereby more and more in our most holy Faith.
we must labour for a further benefit, to be established and confirmed thereby more and more in our most holy Faith.
pns12 vmb vvi p-acp dt jc n1, pc-acp vbi vvn cc vvn av av-dc cc av-dc p-acp po12 av-ds j n1.
(38) treatise (DIV2)
1007
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§. 66. Of vsing the Sacraments for increase of Faith.
§. 66. Of using the Sacraments for increase of Faith.
§. crd pp-f vvg dt n2 p-acp n1 pp-f n1.
(38) treatise (DIV2)
1007
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3720
THe Sacraments are purposely added for this end, to strengthen our Faith, which they doe two wayes.
THe Sacraments Are purposely added for this end, to strengthen our Faith, which they do two ways.
dt n2 vbr av vvn p-acp d n1, pc-acp vvi po12 n1, r-crq pns32 vdb crd n2.
(38) treatise (DIV2)
1008
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3721
First, they are Gods seales added vnto his word, that by two immutable things (Gods promise,
First, they Are God's Seals added unto his word, that by two immutable things (God's promise,
ord, pns32 vbr n2 vvz vvn p-acp po31 n1, cst p-acp crd j n2 (npg1 n1,
(38) treatise (DIV2)
1008
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3722
and Gods seale) wherein it is impossible that God should lie) wee might haue strong confidence.
and God's seal) wherein it is impossible that God should lie) we might have strong confidence.
cc ng1 n1) q-crq pn31 vbz j cst np1 vmd vvi) pns12 vmd vhi j n1.
(38) treatise (DIV2)
1008
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3723
Secondly, they doe as it were visibly set before our eyes the sacrifice of Christ (which is the ground-worke of our Faith) so as in,
Secondly, they do as it were visibly Set before our eyes the sacrifice of christ (which is the groundwork of our Faith) so as in,
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(38) treatise (DIV2)
1008
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3724
and by them Iesus Christ is euen crucified among vs. The Apostle noteth, that Abram after he beleeued, receiued the signe of circumcision:
and by them Iesus christ is even Crucified among us The Apostle notes, that Abram After he believed, received the Signen of circumcision:
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(38) treatise (DIV2)
1008
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3725
& withal rendreth the reason because it was a seale of the righteousnesse of the Faith which he had:
& withal rendereth the reason Because it was a seal of the righteousness of the Faith which he had:
cc av vvz dt n1 c-acp pn31 vbds dt n1 pp-f dt n1 pp-f dt n1 r-crq pns31 vhd:
(38) treatise (DIV2)
1008
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3726
therefore it serued to the confirmation and preseruation of his Faith. To this end Philip baptized the Eunuch after he beleeued.
Therefore it served to the confirmation and preservation of his Faith. To this end Philip baptised the Eunuch After he believed.
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(38) treatise (DIV2)
1008
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God in wisedome hauing ordained these meanes to cherish our Faith, we ought to bee conscionable in a frequent vse of them, otherwise shall we shew our selues rebellious against GOD,
God in Wisdom having ordained these means to cherish our Faith, we ought to be conscionable in a frequent use of them, otherwise shall we show our selves rebellious against GOD,
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(38) treatise (DIV2)
1009
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and iniurious to our owne soules. §. 67. Of prayer for increase of Faith.
and injurious to our own Souls. §. 67. Of prayer for increase of Faith.
cc j p-acp po12 d n2. §. crd pp-f n1 p-acp n1 pp-f n1.
(38) treatise (DIV2)
1009
Image 12
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2 PRayer is that meanes which God hath appointed to obtaine all grace, all strength of grace,
2 PRayer is that means which God hath appointed to obtain all grace, all strength of grace,
crd n1 vbz cst vvz r-crq np1 vhz vvn pc-acp vvi d n1, d n1 pp-f n1,
(38) treatise (DIV2)
1010
Image 12
3730
yea and a blessing vpon all his ordinances (as I will after shew) so that it must needs in that respect be a notable preseruatiue of Faith.
yea and a blessing upon all his ordinances (as I will After show) so that it must needs in that respect be a notable preservative of Faith.
uh cc dt n1 p-acp d po31 n2 (c-acp pns11 vmb p-acp n1) av cst pn31 vmb av p-acp d n1 vbb dt j n1 pp-f n1.
(38) treatise (DIV2)
1010
Image 12
3731
Besides, by prayer wee make our selues after an holy manner familiar with God, and so haue more and more euidence of Gods loue and fauour to vs, whereby our Faith must needs be much strengthened.
Beside, by prayer we make our selves After an holy manner familiar with God, and so have more and more evidence of God's love and favour to us, whereby our Faith must needs be much strengthened.
p-acp, p-acp n1 pns12 vvb po12 n2 p-acp dt j n1 j-jn p-acp np1, cc av vhb dc cc dc n1 pp-f npg1 n1 cc vvi p-acp pno12, c-crq po12 n1 vmb av vbb av-d vvn.
(38) treatise (DIV2)
1010
Image 12
3732
When Satan desired to winnow the Apostles, what meanes did Christ vse to preserue Peters Faith:
When Satan desired to winnow the Apostles, what means did christ use to preserve Peter's Faith:
c-crq np1 vvd pc-acp vvi dt n2, r-crq n2 vdd np1 vvi pc-acp vvi npg1 n1:
(38) treatise (DIV2)
1010
Image 12
3733
I haue prayed (saith he to Peter) for thee that thy Faith faile not. I have prayed (Says he to Peter) for thee that thy Faith fail not.
pns11 vhb vvn (vvz pns31 p-acp np1) c-acp pno21 d po21 n1 vvb xx.
(38) treatise (DIV2)
1010
Image 12
3734
Thereby Christ also teacheth vs what we must do to preserue our Faith.
Thereby christ also Teaches us what we must do to preserve our Faith.
av np1 av vvz pno12 r-crq pns12 vmb vdi pc-acp vvi po12 n1.
(38) treatise (DIV2)
1010
Image 12
3735
After that once Faith is bred in vs, in Faith we may pray that it faile not,
After that once Faith is bred in us, in Faith we may pray that it fail not,
p-acp d c-acp n1 vbz vvn p-acp pno12, p-acp n1 pns12 vmb vvi cst pn31 vvb xx,
(38) treatise (DIV2)
1010
Image 12
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but we cannot so pray to get Faith.
but we cannot so pray to get Faith.
cc-acp pns12 vmbx av vvi pc-acp vvi n1.
(38) treatise (DIV2)
1010
Image 12
3737
A man that heareth the sweet promises of the Gospel, and withall heareth that Faith is that meanes whereby the benefit of them is receiued, may earnestly wish for Faith,
A man that hears the sweet promises of the Gospel, and withal hears that Faith is that means whereby the benefit of them is received, may earnestly wish for Faith,
dt n1 cst vvz dt j n2 pp-f dt n1, cc av vvz d n1 vbz cst vvz c-crq dt n1 pp-f pno32 vbz vvn, vmb av-j vvi p-acp n1,
(38) treatise (DIV2)
1010
Image 12
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and desire God to giue it him: but in Faith (which yet he hath not) he cannot pray for Faith,
and desire God to give it him: but in Faith (which yet he hath not) he cannot pray for Faith,
cc vvb np1 pc-acp vvi pn31 pno31: cc-acp p-acp n1 (r-crq av pns31 vhz xx) pns31 vmbx vvi p-acp n1,
(38) treatise (DIV2)
1010
Image 12
3739
as after he hath it, he may for the preseruation of it: therefore faithfull prayer is a proper meanes to cherish, keepe, strengthen and increase Faith.
as After he hath it, he may for the preservation of it: Therefore faithful prayer is a proper means to cherish, keep, strengthen and increase Faith.
c-acp c-acp pns31 vhz pn31, pns31 vmb p-acp dt n1 pp-f pn31: av j n1 vbz dt j n2 pc-acp vvi, vvb, vvb cc vvi n1.
(38) treatise (DIV2)
1010
Image 12
3740
§. 68. Of well vsing Faith. THe last point obserued out of this exhortation is, How Faith may be well vsed.
§. 68. Of well using Faith. THe last point observed out of this exhortation is, How Faith may be well used.
§. crd pp-f av vvg n1. dt ord n1 vvd av pp-f d n1 vbz, c-crq n1 vmb vbi av vvn.
(38) treatise (DIV2)
1010
Image 12
3741
The Apostle doth not simply say, Take Faith, but addeth this resemblance shield, saying, Take the shield of faith:
The Apostle does not simply say, Take Faith, but adds this resemblance shield, saying, Take the shield of faith:
dt n1 vdz xx av-j vvi, vvb n1, p-acp vvz d n1 n1, vvg, vvb dt n1 pp-f n1:
(38) treatise (DIV2)
1012
Image 12
3742
teaching vs thereby that we must vse Faith as souldiers vse their shield.
teaching us thereby that we must use Faith as Soldiers use their shield.
vvg pno12 av cst pns12 vmb vvi n1 p-acp n2 vvb po32 n1.
(38) treatise (DIV2)
1012
Image 12
3743
I shewed before how souldiers vse to hold out their shields against all the assaults and weapons of their enemies:
I showed before how Soldiers use to hold out their shields against all the assaults and weapons of their enemies:
pns11 vvd a-acp c-crq n2 vvb pc-acp vvi av po32 n2 p-acp d dt n2 cc n2 pp-f po32 n2:
(38) treatise (DIV2)
1012
Image 12
3744
to keepe themselues safe, they vse to lie vnder their shields, and so couer and defend their bodies:
to keep themselves safe, they use to lie under their shields, and so cover and defend their bodies:
pc-acp vvi px32 j, pns32 vvb pc-acp vvi p-acp po32 n2, cc av vvi cc vvi po32 n2:
(38) treatise (DIV2)
1012
Image 12
3745
thus must we shelter our soules by Faith, holding it out against all spirituall assaults, and (as I may so speake) lie euen vnder it.
thus must we shelter our Souls by Faith, holding it out against all spiritual assaults, and (as I may so speak) lie even under it.
av vmb pns12 vvi po12 n2 p-acp n1, vvg pn31 av p-acp d j n2, cc (c-acp pns11 vmb av vvi) vvb av p-acp pn31.
(38) treatise (DIV2)
1012
Image 12
3746
This in general is done by resting on Gods promises, which are the ground-worke and rocke of our Faith. This in general is done by resting on God's promises, which Are the groundwork and rock of our Faith.
d p-acp n1 vbz vdn p-acp vvg p-acp npg1 n2, r-crq vbr dt n1 cc n1 pp-f po12 n1.
(38) treatise (DIV2)
1012
Image 12
3747
For by true Faith we doe not onely giue credence to the truth of Gods promises,
For by true Faith we do not only give credence to the truth of God's promises,
p-acp p-acp j n1 pns12 vdb xx av-j vvi n1 p-acp dt n1 pp-f npg1 n2,
(38) treatise (DIV2)
1012
Image 12
3748
but also trust to them, and build vpon them, assuring our selues that they shall be effected to our good, and so remaine secure whatsoeuer fall out.
but also trust to them, and built upon them, assuring our selves that they shall be effected to our good, and so remain secure whatsoever fallen out.
cc-acp av vvb p-acp pno32, cc vvi p-acp pno32, vvg po12 n2 cst pns32 vmb vbi vvn p-acp po12 j, cc av vvi j r-crq n1 av.
(38) treatise (DIV2)
1012
Image 12
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This vse is to be made of Faith, both in prosperity, and in aduersitie. §. 69. Of the vse of Faith in prosperity.
This use is to be made of Faith, both in Prosperity, and in adversity. §. 69. Of the use of Faith in Prosperity.
d n1 vbz pc-acp vbi vvn pp-f n1, av-d p-acp n1, cc p-acp n1. §. crd pp-f dt n1 pp-f n1 p-acp n1.
(38) treatise (DIV2)
1013
Image 12
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IN prosperity Faith hath a double vse.
IN Prosperity Faith hath a double use.
p-acp n1 n1 vhz dt j-jn n1.
(38) treatise (DIV2)
1014
Image 12
3751
1 It maketh vs acknowledge that it is the Lord which hath so disposed our estate, as Salomon did, saying, The Lord hath made good his word, &c.
1 It makes us acknowledge that it is the Lord which hath so disposed our estate, as Solomon did, saying, The Lord hath made good his word, etc.
vvd pn31 vvz pno12 vvi cst pn31 vbz dt n1 r-crq vhz av vvn po12 n1, p-acp np1 vdd, vvg, dt n1 vhz vvn j po31 n1, av
(38) treatise (DIV2)
1015
Image 12
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For Faith hauing an eye to the promises of God, and exercising it selfe about them,
For Faith having an eye to the promises of God, and exercising it self about them,
p-acp n1 vhg dt n1 p-acp dt n2 pp-f np1, cc vvg pn31 n1 p-acp pno32,
(38) treatise (DIV2)
1016
Image 12
3753
when any good thing falleth out, it attributeth and applyeth it to such and such a promise,
when any good thing falls out, it attributeth and Applieth it to such and such a promise,
c-crq d j n1 vvz av, pn31 vvz cc vvz pn31 p-acp d cc d dt n1,
(38) treatise (DIV2)
1016
Image 12
3754
and so acknowledgeth it to be brought to passe by the word and prouidence of God.
and so acknowledgeth it to be brought to pass by the word and providence of God.
cc av vvz pn31 pc-acp vbi vvn pc-acp vvi p-acp dt n1 cc n1 pp-f np1.
(38) treatise (DIV2)
1016
Image 12
3755
2 Faith maketh vs rest vpon God for the time to come, that all shall goe well with vs, as Dauid did.
2 Faith makes us rest upon God for the time to come, that all shall go well with us, as David did.
crd n1 vvz pno12 vvi p-acp np1 p-acp dt n1 pc-acp vvi, cst d vmb vvi av p-acp pno12, p-acp np1 vdd.
(38) treatise (DIV2)
1017
Image 12
3756
For it maketh a man thus to reason:
For it makes a man thus to reason:
p-acp pn31 vvz dt n1 av p-acp n1:
(38) treatise (DIV2)
1017
Image 12
3757
God hath made many faithfull promises neuer to faile or forsake them that trust in him. God hath made many faithful promises never to fail or forsake them that trust in him.
np1 vhz vvn d j n2 av-x pc-acp vvi cc vvi pno32 cst vvb p-acp pno31.
(38) treatise (DIV2)
1017
Image 12
3758
He hath hitherto made good his word to me. He still remaineth the same God, true and faithfull.
He hath hitherto made good his word to me. He still remains the same God, true and faithful.
pns31 vhz av vvn j po31 n1 p-acp pno11. pns31 av vvz dt d np1, j cc j.
(38) treatise (DIV2)
1017
Image 12
3759
I will therefore trouble my selfe with vndue feares. I feare no euill; but beleeue that it shall euer go well with me. I will Therefore trouble my self with undue fears. I Fear no evil; but believe that it shall ever go well with me.
pns11 vmb av vvi po11 n1 p-acp j n2. pns11 vvb dx j-jn; cc-acp vvb cst pn31 vmb av vvi av p-acp pno11.
(38) treatise (DIV2)
1017
Image 12
3760
Hereupon also faithfull parents exhort their children to trust in God:
Hereupon also faithful Parents exhort their children to trust in God:
av av j n2 vvb po32 n2 pc-acp vvi p-acp np1:
(38) treatise (DIV2)
1017
Image 12
3761
yea quietly they commend their owne soules into Gods hands, and commend their children to Gods prouidence,
yea quietly they commend their own Souls into God's hands, and commend their children to God's providence,
uh av-jn pns32 vvb po32 d n2 p-acp npg1 n2, cc vvi po32 n2 p-acp npg1 n1,
(38) treatise (DIV2)
1017
Image 12
3762
and that vpon this ground, exhorting them also to depend on God, as Dauid did, 1 Chr 22. 11. and 28. 9.) For faith hath eyes whereby it doth after a maner see that to be true, which yet it seeth not.
and that upon this ground, exhorting them also to depend on God, as David did, 1 Christ 22. 11. and 28. 9.) For faith hath eyes whereby it does After a manner see that to be true, which yet it sees not.
cc cst p-acp d n1, vvg pno32 av pc-acp vvi p-acp np1, c-acp np1 vdd, crd np1 crd crd cc crd crd) p-acp n1 vhz n2 c-crq pn31 vdz p-acp dt n1 vvb cst pc-acp vbi j, r-crq av pn31 vvz xx.
(38) treatise (DIV2)
1017
Image 12
3763
§. 70. Of the vse of Faith in aduersity. IN aduersity it hath also a double vse.
§. 70. Of the use of Faith in adversity. IN adversity it hath also a double use.
§. crd pp-f dt n1 pp-f n1 p-acp n1. p-acp n1 pn31 vhz av dt j-jn n1.
(38) treatise (DIV2)
1017
Image 12
3764
1 It vpholdeth vs in the present distresse, when else we know not what doe:
1 It upholdeth us in the present distress, when Else we know not what doe:
vvd pn31 vvz pno12 p-acp dt j n1, c-crq av pns12 vvb xx r-crq n1:
(38) treatise (DIV2)
1019
Image 12
3765
instance Dauid (1 Sam. 30. 6.) and Iehosaphat (2 Chr. 20. 12.)
instance David (1 Sam. 30. 6.) and Jehoshaphat (2 Christ 20. 12.)
n1 np1 (crd np1 crd crd) cc np1 (crd np1 crd crd)
(38) treatise (DIV2)
1019
Image 12
3766
2 It moueth vs patiently to waite for deliuerance:
2 It moves us patiently to wait for deliverance:
crd pn31 vvz pno12 av-j p-acp vvb p-acp n1:
(38) treatise (DIV2)
1020
Image 12
3767
for God hauing promised to giue a good issue, Faith resteth vpon it, euen as if it were now accomplished.
for God having promised to give a good issue, Faith rests upon it, even as if it were now accomplished.
c-acp np1 vhg vvn pc-acp vvi dt j n1, n1 vvz p-acp pn31, av c-acp cs pn31 vbdr av vvn.
(38) treatise (DIV2)
1020
Image 12
3768
Thus in generall we see how Faith hath his vse alwaies in all estates. §. 71. Of oft calling to minde Gods promises.
Thus in general we see how Faith hath his use always in all estates. §. 71. Of oft calling to mind God's promises.
av p-acp n1 pns12 vvb c-crq n1 vhz po31 n1 av p-acp d n2. §. crd pp-f av vvg p-acp n1 npg1 n2.
(38) treatise (DIV2)
1021
Image 12
3769
I Will furthermore particularly shew how we come to shelter our soules vnder Faith. For this, two especiall things are requisite.
I Will furthermore particularly show how we come to shelter our Souls under Faith. For this, two especial things Are requisite.
pns11 vmb av av-j vvi c-crq pns12 vvb pc-acp vvi po12 n2 p-acp n1. p-acp d, crd j n2 vbr j.
(38) treatise (DIV2)
1022
Image 12
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1 A faithfull remembrance of Gods promises. 2 A wise and right application of them. For the first, Dauid h hid Gods promises in his heart:
1 A faithful remembrance of God's promises. 2 A wise and right application of them. For the First, David h hid God's promises in his heart:
vvd dt j n1 pp-f npg1 n2. crd dt j cc j-jn n1 pp-f pno32. p-acp dt ord, np1 p-acp vvn npg1 n2 p-acp po31 n1:
(38) treatise (DIV2)
1023
Image 12
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thus it came to passe that those promises vpheld him in his trouble, and he receiued admirable comfort by them.
thus it Come to pass that those promises upheld him in his trouble, and he received admirable Comfort by them.
av pn31 vvd pc-acp vvi cst d n2 vvd pno31 p-acp po31 n1, cc pns31 vvd j n1 p-acp pno32.
(38) treatise (DIV2)
1025
Image 12
3772
Assuredly if the beleeuer doe call to mind Gods promise of succour and redresse in his distresse, it will quiet him for the time,
Assuredly if the believer do call to mind God's promise of succour and redress in his distress, it will quiet him for the time,
av-vvn cs dt n1 vdb vvi p-acp n1 npg1 n1 pp-f n1 cc vvi p-acp po31 n1, pn31 vmb vvi pno31 p-acp dt n1,
(38) treatise (DIV2)
1025
Image 12
3773
and make him rest in hope till he enioy the accomplishment of that promise. While a beleeuer well remembreth, and duely considereth what great and excellent promises are made,
and make him rest in hope till he enjoy the accomplishment of that promise. While a believer well Remember, and duly Considereth what great and excellent promises Are made,
cc vvi pno31 n1 p-acp n1 c-acp pns31 vvb dt n1 pp-f d n1. cs dt n1 av vvz, cc av-jn vvz q-crq j cc j n2 vbr vvn,
(38) treatise (DIV2)
1025
Image 12
3774
how mighty, faithful and mercifull he is that made them, hee thinketh that the world may be as soone ouerthrowne, as his Faith.
how mighty, faithful and merciful he is that made them, he Thinketh that the world may be as soon overthrown, as his Faith.
c-crq j, j cc j pns31 vbz d vvd pno32, pns31 vvz cst dt n1 vmb vbi a-acp av vvn, c-acp po31 n1.
(38) treatise (DIV2)
1025
Image 12
3775
But the letting of Gods promises slip out of his memory, is that which maketh him faint.
But the letting of God's promises slip out of his memory, is that which makes him faint.
p-acp dt vvg pp-f npg1 n2 vvb av pp-f po31 n1, vbz d r-crq vvz pno31 j.
(38) treatise (DIV2)
1025
Image 12
3776
The Apostle hauing secretly intimated vnto the Hebrewes their fainting, declareth the cause thereof, by telling them they forgat the consolation: for that which is not remembred, is as not knowne.
The Apostle having secretly intimated unto the Hebrews their fainting, Declareth the cause thereof, by telling them they forgot the consolation: for that which is not remembered, is as not known.
dt np1 vhg av-jn vvn p-acp dt njpg2 po32 j-vvg, vvz dt n1 av, p-acp vvg pno32 pns32 vvd dt n1: p-acp d r-crq vbz xx vvn, vbz c-acp xx vvn.
(38) treatise (DIV2)
1025
Image 12
3777
Now Gods promises being the ground and very life of Faith, what vse of Faith can there be,
Now God's promises being the ground and very life of Faith, what use of Faith can there be,
av npg1 n2 vbg dt n1 cc j n1 pp-f n1, r-crq n1 pp-f n1 vmb a-acp vbi,
(38) treatise (DIV2)
1025
Image 12
3778
if Gods promises be vnknowne, or (which for the time is all one,) not remembred? As a lamp wil soon be out,
if God's promises be unknown, or (which for the time is all one,) not remembered? As a lamp will soon be out,
cs ng1 n2 vbb j, cc (r-crq p-acp dt n1 vbz d pi,) xx vvn? p-acp dt n1 vmb av vbi av,
(38) treatise (DIV2)
1025
Image 12
3779
if oyle be not continually supplyed:
if oil be not continually supplied:
cs n1 vbb xx av-j vvd:
(38) treatise (DIV2)
1025
Image 12
3780
so Faith, if it be not nourished with continuall meditation of Gods promises, will soone faile.
so Faith, if it be not nourished with continual meditation of God's promises, will soon fail.
av n1, cs pn31 vbb xx vvn p-acp j n1 pp-f npg1 n2, vmb av vvi.
(38) treatise (DIV2)
1025
Image 12
3781
By way of exhortation let vs be stirred vp to search Gods word, where his promises are treasured vp:
By Way of exhortation let us be stirred up to search God's word, where his promises Are treasured up:
p-acp n1 pp-f n1 vvb pno12 vbi vvn a-acp pc-acp vvi npg1 n1, c-crq po31 n2 vbr vvn a-acp:
(38) treatise (DIV2)
1026
Image 12
3782
and note what promises are there made for our comfort and encouragement:
and note what promises Are there made for our Comfort and encouragement:
cc vvb r-crq n2 vbr a-acp vvn p-acp po12 n1 cc n1:
(38) treatise (DIV2)
1026
Image 12
3783
yea let vs vse the helpe of others, especially of those to whom God hath giuen the tongue of the learned:
yea let us use the help of Others, especially of those to whom God hath given the tongue of the learned:
uh vvb pno12 vvi dt n1 pp-f n2-jn, av-j pp-f d p-acp ro-crq np1 vhz vvn dt n1 pp-f dt j:
(38) treatise (DIV2)
1026
Image 12
3784
yea (among and aboue all others) of them whom God hath placed in his steed, to whom he hath committed the word of reconciliation:
yea (among and above all Others) of them whom God hath placed in his steed, to whom he hath committed the word of reconciliation:
uh (p-acp cc p-acp d n2-jn) pp-f pno32 r-crq np1 vhz vvn p-acp po31 n1, p-acp ro-crq pns31 vhz vvn dt n1 pp-f n1:
(38) treatise (DIV2)
1026
Image 12
3785
let vs vse their helpe for the finding out of Gods promises, and hauing knowledge of them, oft meditate and thinke on them, that so they may be the more firmely imprinted in our memories,
let us use their help for the finding out of God's promises, and having knowledge of them, oft meditate and think on them, that so they may be the more firmly imprinted in our memories,
vvb pno12 vvi po32 n1 p-acp dt vvg av pp-f npg1 n2, cc vhg n1 pp-f pno32, av vvi cc vvi p-acp pno32, cst av pns32 vmb vbi dt av-dc av-j vvn p-acp po12 n2,
(38) treatise (DIV2)
1026
Image 12
3786
as in a good treasury and store house, and the more ready to be brought forth for our vse;
as in a good treasury and store house, and the more ready to be brought forth for our use;
c-acp p-acp dt j n1 cc n1 n1, cc dt av-dc j pc-acp vbi vvn av p-acp po12 n1;
(38) treatise (DIV2)
1026
Image 12
3787
like that good housholder which bringeth forth out of his treasure, things both new and old.
like that good householder which brings forth out of his treasure, things both new and old.
vvb cst j n1 r-crq vvz av av pp-f po31 n1, n2 d j cc j.
(38) treatise (DIV2)
1026
Image 12
3788
As we vse our memories, so shal we find them ready to help vs in time of need:
As we use our memories, so shall we find them ready to help us in time of need:
c-acp pns12 vvb po12 n2, av vmb pns12 vvi pno32 j pc-acp vvi pno12 p-acp n1 pp-f n1:
(38) treatise (DIV2)
1026
Image 12
3789
God therefore prescribed vnto his people diuers helpes for their memories. §. 72. Of well applying Gods promises. God Therefore prescribed unto his people diverse helps for their memories. §. 72. Of well applying God's promises.
np1 av vvn p-acp po31 n1 j n2 p-acp po32 n2. §. crd pp-f av vvg npg1 n2.
(38) treatise (DIV2)
1026
Image 12
3790
IN the second particular helpe (which is wise and right application of Gods promises) consisteth the greatest vse of Faith, for which we haue need of the Spirit of wisedome and reuelation.
IN the second particular help (which is wise and right application of God's promises) Consisteth the greatest use of Faith, for which we have need of the Spirit of Wisdom and Revelation.
p-acp dt ord j n1 (r-crq vbz j cc j-jn n1 pp-f npg1 n2) vvz dt js n1 pp-f n1, p-acp r-crq pns12 vhb n1 pp-f dt n1 pp-f n1 cc n1.
(38) treatise (DIV2)
1027
Image 12
3791
The promises of the Word are declarations of Gods fauour towards man, and of his prouidence ouer him for his good:
The promises of the Word Are declarations of God's favour towards man, and of his providence over him for his good:
dt n2 pp-f dt n1 vbr n2 pp-f npg1 n1 p-acp n1, cc pp-f po31 n1 p-acp pno31 p-acp po31 j:
(38) treatise (DIV2)
1028
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for it pleased God as to take care of man, and to prouide for him all things needfull,
for it pleased God as to take care of man, and to provide for him all things needful,
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(38) treatise (DIV2)
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so before• hand to make faithfull promises to him thereof, to vphold him till the time of the accomplishment of them.
so before• hand to make faithful promises to him thereof, to uphold him till the time of the accomplishment of them.
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(38) treatise (DIV2)
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Now for the better application of them, wee are to consider both the promises themselues, and the persons to whom they are made.
Now for the better application of them, we Are to Consider both the promises themselves, and the Persons to whom they Are made.
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(38) treatise (DIV2)
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In the promises three things are to be obserued. First, the matter contained in them. Secondly, the kinde or quality of them.
In the promises three things Are to be observed. First, the matter contained in them. Secondly, the kind or quality of them.
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(38) treatise (DIV2)
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Thirdly, the manner of propounding them.
Thirdly, the manner of propounding them.
ord, dt n1 pp-f vvg pno32.
(38) treatise (DIV2)
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The matter of Gods promises, is either generall, concerning supply of all good things, and deliuerance from all euill:
The matter of God's promises, is either general, Concerning supply of all good things, and deliverance from all evil:
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(38) treatise (DIV2)
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or particular, concerning the seuerall particular estates, and needs of men. §. 73. Of applying generall promises.
or particular, Concerning the several particular estates, and needs of men. §. 73. Of applying general promises.
cc j, vvg dt j j n2, cc av pp-f n2. §. crd pp-f vvg j n2.
(38) treatise (DIV2)
1031
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THat first promise which God made to man after his fall ( He shall breake thine head, ) was a generall promise:
THat First promise which God made to man After his fallen (He shall break thine head,) was a general promise:
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(38) treatise (DIV2)
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for by it is promise made of Christ Iesus, and of that full redemption which Christ should make of man.
for by it is promise made of christ Iesus, and of that full redemption which christ should make of man.
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(38) treatise (DIV2)
1032
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So that promise which God made to Abram ( In thy seed shall all the nations of the earth be blessed:
So that promise which God made to Abram (In thy seed shall all the Nations of the earth be blessed:
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1032
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) Heere is all happines in Christ promised to all the faithfull.
) Here is all happiness in christ promised to all the faithful.
) av vbz d n1 p-acp np1 vvd p-acp d dt j.
(38) treatise (DIV2)
1032
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And that which the Apostle setteth downe, All things shall worke together for the good of them that loue God, &c. And again, All things are yours: that is, all things tend to your good,
And that which the Apostle sets down, All things shall work together for the good of them that love God, etc. And again, All things Are yours: that is, all things tend to your good,
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(38) treatise (DIV2)
1032
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and helpe forward your happinesse and saluation.
and help forward your happiness and salvation.
cc vvi av-j po22 n1 cc n1.
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1032
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Many other like generall promises there be in the Scripture, which are the rather to be remembred,
Many other like general promises there be in the Scripture, which Are the rather to be remembered,
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because they extend themselues to all estates, to all conditions, and to all kinde of distresses whatsoeuer;
Because they extend themselves to all estates, to all conditions, and to all kind of Distresses whatsoever;
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(38) treatise (DIV2)
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so that if we cannot call to mind particular promises, fit for our present estate, we may vphold our selues with these generall promises.
so that if we cannot call to mind particular promises, fit for our present estate, we may uphold our selves with these general promises.
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(38) treatise (DIV2)
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For example, when the diuell or any of that serpentine brood shall assault vs, remember we that all that they can doe, is but to nibble at our heeles, he shall neuer be able to crush our head, to destroy our soule:
For Exampl, when the Devil or any of that serpentine brood shall assault us, Remember we that all that they can do, is but to nibble At our heals, he shall never be able to crush our head, to destroy our soul:
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(38) treatise (DIV2)
1032
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yet his head shall be crushed, he vtterly vanquished.
yet his head shall be crushed, he utterly vanquished.
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(38) treatise (DIV2)
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If we be in any misery, remember we that blessednesse is promised vnto vs, and blessed shall we be.
If we be in any misery, Remember we that blessedness is promised unto us, and blessed shall we be.
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(38) treatise (DIV2)
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If any thing seeme to make against vs, this is promised to be the issue, that all shal turn to our good.
If any thing seem to make against us, this is promised to be the issue, that all shall turn to our good.
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(38) treatise (DIV2)
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§. 74. Of applying particular promises.
§. 74. Of applying particular promises.
§. crd pp-f vvg j n2.
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PArticular promises fit for our particular estates and needs are added to the general, because we are weake and subiect to slip,
PArticular promises fit for our particular estates and needs Are added to the general, Because we Are weak and Subject to slip,
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(38) treatise (DIV2)
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and cannot well apply, and rest vpon the generall promises. These are very many, I will endeauor to draw them to some distinct heads.
and cannot well apply, and rest upon the general promises. These Are very many, I will endeavour to draw them to Some distinct Heads.
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They concerne this life, or the life to come. Those for this life are of temporal, or spirituall blessings.
They concern this life, or the life to come. Those for this life Are of temporal, or spiritual blessings.
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For the life to come, heauenly and glorious things are promised. Promises of tempo•all things are to supply things needfull. remoue things hurtfull.
For the life to come, heavenly and glorious things Are promised. Promises of tempo•all things Are to supply things needful. remove things hurtful.
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(38) treatise (DIV2)
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For supply of things needfull, it is said, Nothing shall be wanting. All things shall be ministred.
For supply of things needful, it is said, Nothing shall be wanting. All things shall be ministered.
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(38) treatise (DIV2)
1036
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God shall fulfill all your necessitie, &c. Besides, there are other particular promises fitted to our seuerall necessities: God shall fulfil all your necessity, etc. Beside, there Are other particular promises fitted to our several necessities:
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(38) treatise (DIV2)
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to such as want meat, drinke or apparell, Christ hath said, Bee not carefull for your life, what ye shall eate,
to such as want meat, drink or apparel, christ hath said, be not careful for your life, what you shall eat,
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(38) treatise (DIV2)
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or what ye shall drinke, nor yet for your body what ye shall put on, &c. your heauenly Father knoweth that ye haue need of all these things. or what you shall drink, nor yet for your body what you shall put on, etc. your heavenly Father Knoweth that you have need of all these things.
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(38) treatise (DIV2)
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They which desire to haue yet more particulars, let them reade Leu. 26. 4, 5. &c. and Deat 28. 3, 4. &c.
They which desire to have yet more particulars, let them read Leu. 26. 4, 5. etc. and Deat 28. 3, 4. etc.
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(38) treatise (DIV2)
1036
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In the Scripture are further to be found particular promises for Orphans, Widowes, Captiues, &c. likewise for time of warre, famine, sicknesse, &c.
In the Scripture Are further to be found particular promises for Orphans, Widows, Captives, etc. likewise for time of war, famine, sickness, etc.
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(38) treatise (DIV2)
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If now we want any needfull thing, the vse of Faith is to make vs rest vpon these and such like promises:
If now we want any needful thing, the use of Faith is to make us rest upon these and such like promises:
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(38) treatise (DIV2)
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for if they be rightly beleeued, they will make vs cast our care on God that careth for vs,
for if they be rightly believed, they will make us cast our care on God that Careth for us,
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(38) treatise (DIV2)
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and moderate our immeasurable carking aftet them;
and moderate our immeasurable carking aftet them;
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(38) treatise (DIV2)
1038
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mouing vs patiently to waite for the accomplishment of our desire, or contentedly to want what God denyeth.
moving us patiently to wait for the accomplishment of our desire, or contentedly to want what God denyeth.
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(38) treatise (DIV2)
1038
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For remouing things hurtfull, and deliuering vs out of troubles, God hath expresly said, I will deliuer thee. For removing things hurtful, and delivering us out of Troubles, God hath expressly said, I will deliver thee.
p-acp vvg n2 j, cc vvg pno12 av pp-f n2, np1 vhz av-j vvn, pns11 vmb vvi pno21.
(38) treatise (DIV2)
1039
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There shall none euill come vnto thee: There shall none evil come unto thee:
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(38) treatise (DIV2)
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The Angels ha•• charge ouer thee, to keepe thee in all thy wayes, le•t thou dash th• foote, &c.
The Angels ha•• charge over thee, to keep thee in all thy ways, le•t thou dash th• foot, etc.
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(38) treatise (DIV2)
1039
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Here then the vse of Faith is this, that if we be in any trouble, these and such like promises make vs rest quiet ▪ patiently expecting the issue that God will giue,
Here then the use of Faith is this, that if we be in any trouble, these and such like promises make us rest quiet ▪ patiently expecting the issue that God will give,
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(38) treatise (DIV2)
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and th•• without prefixing any time (for He that beleeueth make•• not haste, ) or prescribing any meanes to him, (as faithful Moses when he said, Stand still, and see the faluation of th• Lord, &c. )
and th•• without prefixing any time (for He that Believeth make•• not haste,) or prescribing any means to him, (as faithful Moses when he said, Stand still, and see the faluation of th• Lord, etc.)
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(38) treatise (DIV2)
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For spirituall matters, we haue many most comfortable promises, as that God will be our God, wee shall be his people, we shall all know him: he will forgiue our iniquities:
For spiritual matters, we have many most comfortable promises, as that God will be our God, we shall be his people, we shall all know him: he will forgive our iniquities:
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(38) treatise (DIV2)
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he will write his Law in our heart: he will write his Law in our heart:
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(38) treatise (DIV2)
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he will giue the Holy Ghost to them that desire him, &c. So there are many particular promises for particular graces, he will give the Holy Ghost to them that desire him, etc. So there Are many particular promises for particular graces,
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(38) treatise (DIV2)
1041
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as for Faith, Hope, Loue, &c. And for growth and increase in these.
as for Faith, Hope, Love, etc. And for growth and increase in these.
c-acp p-acp n1, vvb, n1, av cc p-acp n1 cc n1 p-acp d.
(38) treatise (DIV2)
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The vse of Faith here is to vphold vs against our manifold defects, infirmities, and imperfections.
The use of Faith Here is to uphold us against our manifold defects, infirmities, and imperfections.
dt n1 pp-f n1 av vbz pc-acp vvi pno12 p-acp po12 j n2, n2, cc n2.
(38) treatise (DIV2)
1042
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For first it giueth euidence to our soules, that the graces wee haue are the gifts of God, because God promiseth them.
For First it gives evidence to our Souls, that the graces we have Are the Gifts of God, Because God promises them.
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(38) treatise (DIV2)
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Secondly, it maketh vs rest on God for perfecting of that good worke which he hath so graciously begun;
Secondly, it makes us rest on God for perfecting of that good work which he hath so graciously begun;
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(38) treatise (DIV2)
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I know whom I haue beleeued (saith Saint Paul) and I am perswaded that he is able to keep that which I haue committed to him, &c. I know whom I have believed (Says Faint Paul) and I am persuaded that he is able to keep that which I have committed to him, etc.
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(38) treatise (DIV2)
1042
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For promises of heauenly things, the Scripture is euerie where plentifull:
For promises of heavenly things, the Scripture is every where plentiful:
p-acp n2 pp-f j n2, dt n1 vbz d c-crq j:
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1043
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that the soule shall at the dissolution of the body goe immediately to Heauen, that the body shall rise againe,
that the soul shall At the dissolution of the body go immediately to Heaven, that the body shall rise again,
cst dt n1 vmb p-acp dt n1 pp-f dt n1 vvb av-j p-acp n1, cst dt n1 vmb vvi av,
(38) treatise (DIV2)
1043
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and be made like to the glorious body of Christ: and we enioy euerlasting happinesse, with the like.
and be made like to the glorious body of christ: and we enjoy everlasting happiness, with the like.
cc vbb vvn av-j p-acp dt j n1 pp-f np1: cc pns12 vvb j n1, p-acp dt j.
(38) treatise (DIV2)
1043
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The vse of Faith in regard of these, is to vphold vs with the expectation of that heauenly happinesse which is promised,
The use of Faith in regard of these, is to uphold us with the expectation of that heavenly happiness which is promised,
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(38) treatise (DIV2)
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yea, though wee bee here destitute of worldly things, and in many troubles and tribulations. §. 75. Of applying absolute promises.
yea, though we be Here destitute of worldly things, and in many Troubles and tribulations. §. 75. Of applying absolute promises.
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(38) treatise (DIV2)
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2 FOr the kinds of Gods promises, some are absolute which God hath simply and absolutely determined to accomplish euen as they are propounded:
2 FOr the Kinds of God's promises, Some Are absolute which God hath simply and absolutely determined to accomplish even as they Are propounded:
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1045
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as before Christ was manifested in the flesh, the promise of the Messiah, and of calling the Gentiles:
as before christ was manifested in the Flesh, the promise of the Messiah, and of calling the Gentiles:
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(38) treatise (DIV2)
1045
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since that time the promise of calling the Iewes, and of Christs second comming in glory.
since that time the promise of calling the Iewes, and of Christ second coming in glory.
c-acp cst n1 dt n1 pp-f vvg dt np2, cc pp-f npg1 ord vvg p-acp n1.
(38) treatise (DIV2)
1045
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All sauing, sanctifying graces, being absolutely necessary to saluation, are thus promised to all Gods children: All Saving, sanctifying graces, being absolutely necessary to salvation, Are thus promised to all God's children:
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and the continuance and perseuerance of them vnto the end; and also the end and issue of all, eternall life.
and the Continuance and perseverance of them unto the end; and also the end and issue of all, Eternal life.
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(38) treatise (DIV2)
1045
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The vse of Faith in these, is to vphold vs against all feare and doubt, euen when we haue not a sensible feeling of them:
The use of Faith in these, is to uphold us against all Fear and doubt, even when we have not a sensible feeling of them:
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(38) treatise (DIV2)
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for God (who is able to performe whatsoeuer he hath promised;
for God (who is able to perform whatsoever he hath promised;
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and true and faithfull in all his promises) hauing absolutely promised such & such things,
and true and faithful in all his promises) having absolutely promised such & such things,
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(38) treatise (DIV2)
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though all things in Heauen and Earth should seeme to make against them, yet would Faith beleeue them.
though all things in Heaven and Earth should seem to make against them, yet would Faith believe them.
cs d n2 p-acp n1 cc n1 vmd vvi pc-acp vvi p-acp pno32, av vmd n1 vvi pno32.
(38) treatise (DIV2)
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§. 76. Of applying conditionall promises.
§. 76. Of applying conditional promises.
§. crd pp-f vvg j n2.
(38) treatise (DIV2)
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OTher promises are conditionall, which are no further promised then God in wisdome seeth to be most meete for his owne glory, and his childrens good. Thus are promised,
OTher promises Are conditional, which Are no further promised then God in Wisdom sees to be most meet for his own glory, and his Children's good. Thus Are promised,
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1 All temporall blessings, which Lazarus an holy Saint wanted. 2 Freedome from all crosses and troubles.
1 All temporal blessings, which Lazarus an holy Saint wanted. 2 Freedom from all Crosses and Troubles.
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(38) treatise (DIV2)
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What Saint hath not had his part in some of them? who hath been freed from all? 3 Freedome from all temptations.
What Saint hath not had his part in Some of them? who hath been freed from all? 3 Freedom from all temptations.
q-crq n1 vhz xx vhn po31 n1 p-acp d pp-f pno32? q-crq vhz vbn vvn p-acp d? crd n1 p-acp d n2.
(38) treatise (DIV2)
1049
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As our head was tempted, so haue his members from time to time.
As our head was tempted, so have his members from time to time.
p-acp po12 n1 vbds vvn, av vhb po31 n2 p-acp n1 p-acp n1.
(38) treatise (DIV2)
1050
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4 Lesse principall graces, which are called restraining graces, being giuen rather for the good of others,
4 Less principal graces, which Are called restraining graces, being given rather for the good of Others,
crd av-dc j-jn n2, r-crq vbr vvn vvg n2, vbg vvn av p-acp dt j pp-f n2-jn,
(38) treatise (DIV2)
1051
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then of them who haue them.
then of them who have them.
av pp-f pno32 r-crq vhb pno32.
(38) treatise (DIV2)
1051
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These the Spirit distributeth seuerally, not all to euery one, but some to one, some to another. These the Spirit distributeth severally, not all to every one, but Some to one, Some to Another.
d dt n1 vvz av-j, xx d p-acp d crd, cc-acp d p-acp crd, d p-acp j-jn.
(38) treatise (DIV2)
1051
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5 The measure of sanctifying graces:
5 The measure of sanctifying graces:
crd dt n1 pp-f j-vvg n2:
(38) treatise (DIV2)
1052
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for though euery Saint hath euery sauing grace in him, yet hath he not a like measure:
for though every Saint hath every Saving grace in him, yet hath he not a like measure:
c-acp cs d n1 vhz d vvg n1 p-acp pno31, av vhz pns31 xx dt j n1:
(38) treatise (DIV2)
1052
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some haue a greater, and some a lesse. Admirable is the vse of Faith in these conditionall promises:
Some have a greater, and Some a less. Admirable is the use of Faith in these conditional promises:
d vhb dt jc, cc d dt av-dc. j vbz dt n1 pp-f n1 p-acp d j n2:
(38) treatise (DIV2)
1052
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for it maketh vs so to trust to Gods power, as we subiect our selues vnto his will; as the Leaper, who said; for it makes us so to trust to God's power, as we Subject our selves unto his will; as the Leaper, who said;
p-acp pn31 vvz pno12 av pc-acp vvi p-acp ng1 n1, c-acp pns12 vvi po12 n2 p-acp po31 n1; c-acp dt n1, r-crq vvd;
(38) treatise (DIV2)
1053
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If thou wilt thou canst make me cleane; and those three constant seruants of God, who said; If thou wilt thou Canst make me clean; and those three constant Servants of God, who said;
cs pns21 vm2 pns21 vm2 vvi pno11 av-j; cc d crd j n2 pp-f np1, r-crq vvd;
(38) treatise (DIV2)
1053
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Our God is able to deliuer vs from the hot fiery Furnace, and hee will deliuer vs out of thine hand O King. Our God is able to deliver us from the hight fiery Furnace, and he will deliver us out of thine hand Oh King.
po12 n1 vbz j pc-acp vvi pno12 p-acp dt j j n1, cc pns31 vmb vvi pno12 av pp-f po21 n1 uh n1.
(38) treatise (DIV2)
1053
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But if not, be it knowne to thee O King, that wee will not serue thy gods, &c. For Faith perswadeth vs that God is wiser then our selues,But if not, be it known to thee Oh King, that we will not serve thy God's, etc. For Faith Persuadeth us that God is Wiser then our selves,
p-acp cs xx, vbb pn31 vvn p-acp pno21 uh n1, cst pns12 vmb xx vvi po21 n2, av p-acp n1 vvz pno12 d n1 vbz jc cs po12 n2,
(38) treatise (DIV2)
1053
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and that he better knoweth what is good for vs then we our selues doe, and so moueth vs to resigne vp our selues wholly to Gods good pleasure.
and that he better Knoweth what is good for us then we our selves do, and so moves us to resign up our selves wholly to God's good pleasure.
cc cst pns31 av-jc vvz r-crq vbz j p-acp pno12 cs pns12 po12 n2 vdb, cc av vvz pno12 pc-acp vvi a-acp po12 n2 av-jn p-acp npg1 j n1.
(38) treatise (DIV2)
1053
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This is the generall vse of Faith in respect of these conditionall promises, it hath also other particular vses, as
This is the general use of Faith in respect of these conditional promises, it hath also other particular uses, as
d vbz dt j n1 pp-f n1 p-acp n1 pp-f d j n2, pn31 vhz av j-jn j n2, c-acp
(38) treatise (DIV2)
1054
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1 For temporall things, so to rest on Gods promise, as we beleeue God will either supply our wants,
1 For temporal things, so to rest on God's promise, as we believe God will either supply our Wants,
vvd p-acp j n2, av pc-acp vvi p-acp ng1 n1, c-acp pns12 vvb np1 vmb av-d vvi po12 n2,
(38) treatise (DIV2)
1055
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or inable vs to beare them: as God had taught Paul how to want.
or inable us to bear them: as God had taught Paul how to want.
cc j pno12 pc-acp vvi pno32: c-acp np1 vhd vvn np1 c-crq pc-acp vvi.
(38) treatise (DIV2)
1055
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2 For crosses, so to beare them, as being assured that God will either free vs from them,
2 For Crosses, so to bear them, as being assured that God will either free us from them,
crd p-acp n2, av pc-acp vvi pno32, c-acp vbg vvn cst np1 vmb av-d vvi pno12 p-acp pno32,
(38) treatise (DIV2)
1056
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as he deliuered Iob: or assist vs and inable vs to beare them, and turne them to our good.
as he Delivered Job: or assist us and inable us to bear them, and turn them to our good.
c-acp pns31 vvd np1: cc vvb pno12 cc j pno12 pc-acp vvi pno32, cc vvi pno32 p-acp po12 j.
(38) treatise (DIV2)
1056
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3 For temptations that God will stand by vs, and giue a good issue.
3 For temptations that God will stand by us, and give a good issue.
crd p-acp n2 cst np1 vmb vvi p-acp pno12, cc vvi dt j n1.
(38) treatise (DIV2)
1057
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4 For restraining and common graces so to content our selues, as we doubt not but also to haue such sanctifying as shall be needfull to our saluation;
4 For restraining and Common graces so to content our selves, as we doubt not but also to have such sanctifying as shall be needful to our salvation;
crd p-acp vvg cc j n2 av pc-acp vvi po12 n2, c-acp pns12 vvb xx cc-acp av pc-acp vhi d vvg c-acp vmb vbi j p-acp po12 n1;
(38) treatise (DIV2)
1058
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which also is to be applied to the measure of sanctifying graces, according to that answere of God to Saint Paul, My grace is sufficient for thee.
which also is to be applied to the measure of sanctifying graces, according to that answer of God to Saint Paul, My grace is sufficient for thee.
r-crq av vbz pc-acp vbi vvn p-acp dt n1 pp-f j-vvg n2, vvg p-acp d n1 pp-f np1 p-acp n1 np1, po11 n1 vbz j p-acp pno21.
(38) treatise (DIV2)
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§. 77. Of applying implicit promises.
§. 77. Of applying implicit promises.
§. crd pp-f vvg j n2.
(38) treatise (DIV2)
1058
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FOr the manner of propounding Gods promises, they are either expresly declared, or else by consequence implied.
FOr the manner of propounding God's promises, they Are either expressly declared, or Else by consequence implied.
p-acp dt n1 pp-f vvg n2 n2, pns32 vbr av-d av-j vvn, cc av p-acp n1 vvn.
(38) treatise (DIV2)
1059
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Expresse promises are either generally propounded to all: of these we haue heard before; or else particularly applied to some particular persons.
Express promises Are either generally propounded to all: of these we have herd before; or Else particularly applied to Some particular Persons.
j n2 vbr av-d av-j vvn p-acp d: pp-f d pns12 vhb vvn a-acp; cc av av-j vvn p-acp d j n2.
(38) treatise (DIV2)
1059
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Some of these are such as are not proper to him alone to whom in particular they are directed;
some of these Are such as Are not proper to him alone to whom in particular they Are directed;
d pp-f d vbr d c-acp vbr xx j p-acp pno31 av-j p-acp ro-crq p-acp j pns32 vbr vvn;
(38) treatise (DIV2)
1059
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but for the good of others also.
but for the good of Others also.
cc-acp p-acp dt j pp-f n2-jn av.
(38) treatise (DIV2)
1059
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If we find such needfull for vs, it is the vse of Faith to apply them to our selues with as strong confidence as if they had beene directed to vs. This the Apostle teacheth vs to doe:
If we find such needful for us, it is the use of Faith to apply them to our selves with as strong confidence as if they had been directed to us This the Apostle Teaches us to do:
cs pns12 vvb d j p-acp pno12, pn31 vbz dt n1 pp-f n1 pc-acp vvi pno32 p-acp po12 n2 p-acp a-acp j n1 c-acp cs pns32 vhd vbn vvn p-acp pno12 d dt n1 vvz pno12 pc-acp vdi:
(38) treatise (DIV2)
1059
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for where God made a promise to Ioshuah, ( I will not faile thee, &c. ) the Apostle applieth it to all Christians.
for where God made a promise to Joshua, (I will not fail thee, etc.) the Apostle Applieth it to all Christians.
c-acp c-crq np1 vvd dt n1 p-acp np1, (pns11 vmb xx vvi pno21, av) dt n1 vvz pn31 p-acp d np1.
(38) treatise (DIV2)
1059
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The ground of this application is taken from Gods vnchangeable and impartiall manner of dealing:
The ground of this application is taken from God's unchangeable and impartial manner of dealing:
dt n1 pp-f d n1 vbz vvn p-acp n2 j-u cc j n1 pp-f vvg:
(38) treatise (DIV2)
1059
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the same God that he is to one faithfull man, the same he is to all.
the same God that he is to one faithful man, the same he is to all.
dt d np1 cst pns31 vbz p-acp crd j n1, dt d pns31 vbz p-acp d.
(38) treatise (DIV2)
1059
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If therefore he would not faile I•shuah, neither will he faile any. By consequence promises are implied, either in the examples, or prayers of faithfull Saints.
If Therefore he would not fail I•shuah, neither will he fail any. By consequence promises Are implied, either in the Examples, or Prayers of faithful Saints.
cs av pns31 vmd xx vvi np1, dx n1 pns31 vvi d. p-acp n1 n2 vbr vvn, av-d p-acp dt n2, cc n2 pp-f j n2.
(38) treatise (DIV2)
1059
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In their examples, by those blessings which they haue enioyed.In their Examples, by those blessings which they have enjoyed.
p-acp po32 n2, p-acp d n2 r-crq pns32 vhb vvn.
(38) treatise (DIV2)
1061
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For that which God bestoweth on one, he is ready to bestow on euery one to whom it is needfull:
For that which God bestoweth on one, he is ready to bestow on every one to whom it is needful:
p-acp d r-crq np1 vvz p-acp crd, pns31 vbz j pc-acp vvi p-acp d pi p-acp ro-crq pn31 vbz j:
(38) treatise (DIV2)
1061
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Gods giuing it to one, is a promising of it to all. So as we may with as strong confidence depend vpon God for such needfull things,
God's giving it to one, is a promising of it to all. So as we may with as strong confidence depend upon God for such needful things,
n2 vvg pn31 p-acp crd, vbz dt j-vvg pp-f pn31 p-acp d. av c-acp pns12 vmb p-acp a-acp j n1 vvb p-acp np1 p-acp d j n2,
(38) treatise (DIV2)
1061
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as if God had expresly promised them.
as if God had expressly promised them.
c-acp cs np1 vhd av-j vvd pno32.
(38) treatise (DIV2)
1061
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Thus doth Saint Iames vrge that end which God gaue to Iobs troubles, as a ground of our Faith, to make vs waite for a like deliuerance in our troubles.
Thus does Saint James urge that end which God gave to Jobs Troubles, as a ground of our Faith, to make us wait for a like deliverance in our Troubles.
av vdz n1 np1 vvb d n1 r-crq np1 vvd p-acp n2 n2, c-acp dt n1 pp-f po12 n1, pc-acp vvi pno12 vvi p-acp dt j n1 p-acp po12 n2.
(38) treatise (DIV2)
1061
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In their prayers, by those things which they haue praied for in Faith and obtained.In their Prayers, by those things which they have prayed for in Faith and obtained.
p-acp po32 n2, p-acp d n2 r-crq pns32 vhb vvn p-acp p-acp n1 cc vvn.
(38) treatise (DIV2)
1062
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Their faithfull calling vpon God, and Gods gracious hearing of them, are as much as a promise, that God in such and such things will heare vs calling vpon him:
Their faithful calling upon God, and God's gracious hearing of them, Are as much as a promise, that God in such and such things will hear us calling upon him:
po32 j n-vvg p-acp np1, cc n2 j n-vvg pp-f pno32, vbr p-acp d c-acp dt n1, cst np1 p-acp d cc d n2 vmb vvi pno12 vvg p-acp pno31:
(38) treatise (DIV2)
1062
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thus did Dauid make this a ground of his faith. Psal. 22. 5. The vse of Faith in these implicit promises is to perswade our hearts that God will deale with vs as hee hath in former times dealt with his faithfull children.
thus did David make this a ground of his faith. Psalm 22. 5. The use of Faith in these implicit promises is to persuade our hearts that God will deal with us as he hath in former times dealt with his faithful children.
av vdd np1 vvb d dt n1 pp-f po31 n1. np1 crd crd dt n1 pp-f n1 p-acp d j n2 vbz pc-acp vvi po12 n2 cst np1 vmb vvi p-acp pno12 c-acp pns31 vhz p-acp j n2 vvn p-acp po31 j n2.
(38) treatise (DIV2)
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§. 78. Of the true Heires of Gods promises.
§. 78. Of the true Heirs of God's promises.
§. crd pp-f dt j n2 pp-f npg1 n2.
(38) treatise (DIV2)
1063
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THe last point to be noted for the right application of Gods promises, is the persons to whom they belong. Here note two points.
THe last point to be noted for the right application of God's promises, is the Persons to whom they belong. Here note two points.
dt ord n1 pc-acp vbi vvn p-acp dt j-jn n1 pp-f npg1 n2, vbz dt n2 p-acp ro-crq pns32 vvb. av vvb crd n2.
(38) treatise (DIV2)
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1 Who are the righteous heires and children of Gods promises. 2 How these heires are qualified.
1 Who Are the righteous Heirs and children of God's promises. 2 How these Heirs Are qualified.
vvn r-crq vbr dt j n2 cc n2 pp-f npg1 n2. crd uh-crq d n2 vbr vvn.
(38) treatise (DIV2)
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1 For the first, Christ Iesus the true naturall Sonne of God, as hee was Emanuel, God with vs, our Head and our Redeemer, is properly the heire of all Gods promises, In him they are, yea, and Amen. That is to say;
1 For the First, christ Iesus the true natural Son of God, as he was Emmanuel, God with us, our Head and our Redeemer, is properly the heir of all God's promises, In him they Are, yea, and Amen. That is to say;
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(38) treatise (DIV2)
1067
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In him they are propounded, ratified, and accomplished. This is euident by those generall promises which are the foundation of all the rest.
In him they Are propounded, ratified, and accomplished. This is evident by those general promises which Are the Foundation of all the rest.
p-acp pno31 pns32 vbr vvn, vvn, cc vvn. d vbz j p-acp d j n2 r-crq vbr dt n1 pp-f d dt n1.
(38) treatise (DIV2)
1067
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He, (that is, Christ) shall breake thine head. In thy seede ( that is, Christ) shall all the Nations of the Earth •e blessed. He, (that is, christ) shall break thine head. In thy seed (that is, christ) shall all the nations of the Earth •e blessed.
pns31, (cst vbz, np1) vmb vvi po21 n1. p-acp po21 n1 (cst vbz, np1) vmb d dt n2 pp-f dt n1 vbb vvn.
(38) treatise (DIV2)
1067
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Now how is Christ the heire of Gods promises? as a priuate person? onely in himselfe? No verily:
Now how is christ the heir of God's promises? as a private person? only in himself? No verily:
av q-crq vbz np1 dt n1 pp-f npg1 n2? p-acp dt j n1? av-j p-acp px31? uh-dx av-j:
(38) treatise (DIV2)
1067
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but as a publike person, as the head of a body:
but as a public person, as the head of a body:
cc-acp c-acp dt j n1, c-acp dt n1 pp-f dt n1:
(38) treatise (DIV2)
1067
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for Iesus together with all the Saints, which were giuen him of his Father, make but one mysticall body, which is Christ: so as all the faithfull together with Christ are heires of the promises;
for Iesus together with all the Saints, which were given him of his Father, make but one mystical body, which is christ: so as all the faithful together with christ Are Heirs of the promises;
c-acp np1 av p-acp d dt n2, r-crq vbdr vvn pno31 pp-f po31 n1, vvb p-acp crd j n1, r-crq vbz np1: av p-acp d dt j av p-acp np1 vbr n2 pp-f dt n2;
(38) treatise (DIV2)
1067
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they, and they alone haue a right vnto them: so as what the Apostle saith of godlinesse.
they, and they alone have a right unto them: so as what the Apostle Says of godliness.
pns32, cc pns32 av-j vhb dt j-jn p-acp pno32: av p-acp r-crq dt n1 vvz pp-f n1.
(38) treatise (DIV2)
1067
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I may fitly apply to Faith, which is the Mother of all Godlines, Faith is profitable vnto all things, which hath the promise of the life present,
I may fitly apply to Faith, which is the Mother of all Godliness, Faith is profitable unto all things, which hath the promise of the life present,
pns11 vmb av-j vvi p-acp n1, r-crq vbz dt n1 pp-f d n1, n1 vbz j p-acp d n2, r-crq vhz dt n1 pp-f dt n1 j,
(38) treatise (DIV2)
1067
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and of that which is to come. Both generall and particular promises, promises of earthly, spirituall, and heauenly things; conditionall, and absolute promises:and of that which is to come. Both general and particular promises, promises of earthly, spiritual, and heavenly things; conditional, and absolute promises:
cc pp-f d r-crq vbz pc-acp vvi. d n1 cc j n2, n2 pp-f j, j, cc j n2; j, cc j n2:
(38) treatise (DIV2)
1067
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all promises belong to the faithfull. §. 79. Of applying Gods promises to the right persons.
all promises belong to the faithful. §. 79. Of applying God's promises to the right Persons.
d n2 vvb p-acp dt j. §. crd pp-f vvg n2 n2 p-acp dt j-jn n2.
(38) treatise (DIV2)
1067
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2 FOr the second, the seuerall conditions and qualities of the persons to whom seuerall promises are made, are exceeding many.
2 FOr the second, the several conditions and qualities of the Persons to whom several promises Are made, Are exceeding many.
crd p-acp dt ord, dt j n2 cc n2 pp-f dt n2 p-acp ro-crq j n2 vbr vvn, vbr vvg d.
(38) treatise (DIV2)
1068
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Sometimes they are made to Faith, sometimes to obedience, sometimes to vprightnesse, to cheerefulnesse, to constancy, to loue, to feare;
Sometime they Are made to Faith, sometime to Obedience, sometime to uprightness, to cheerfulness, to constancy, to love, to Fear;
av pns32 vbr vvn p-acp n1, av p-acp n1, av p-acp n1, p-acp n1, p-acp n1, pc-acp vvi, pc-acp vvi;
(38) treatise (DIV2)
1068
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to such as mourne, hunger, are heauy laden; to such as pray, heare Gods Word, keepe his Commandements;
to such as mourn, hunger, Are heavy laden; to such as pray, hear God's Word, keep his commandments;
p-acp d c-acp vvi, n1, vbr j vvn; p-acp d c-acp vvb, vvb npg1 n1, vvb po31 n2;
(38) treatise (DIV2)
1068
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to the fatherlesse, widowes, captiues, poore, sicke, &c. It is not possible, neither yet is it needfull that I should reckon vp all:
to the fatherless, Widows, captives, poor, sick, etc. It is not possible, neither yet is it needful that I should reckon up all:
p-acp dt j, n2, n2-jn, j, j, av pn31 vbz xx j, av-dx av vbz pn31 j cst pns11 vmd vvi a-acp d:
(38) treatise (DIV2)
1068
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they are here and there to be found throughout the Scripture.
they Are Here and there to be found throughout the Scripture.
pns32 vbr av cc a-acp pc-acp vbi vvn p-acp dt n1.
(38) treatise (DIV2)
1068
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The vses of Faith in respect of the persons to whom the promises are made, are these.
The uses of Faith in respect of the Persons to whom the promises Are made, Are these.
dt n2 pp-f n1 p-acp n1 pp-f dt n2 p-acp ro-crq dt n2 vbr vvn, vbr d.
(38) treatise (DIV2)
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1 To assure vs that we are they to whom they appertaine.
1 To assure us that we Are they to whom they appertain.
vvd pc-acp vvi pno12 d pns12 vbr pns32 p-acp ro-crq pns32 vvi.
(38) treatise (DIV2)
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2 To make vs apply them to those seuerall qualities which we find in our selues,
2 To make us apply them to those several qualities which we find in our selves,
crd pc-acp vvi pno12 vvi pno32 p-acp d j n2 r-crq pns12 vvb p-acp po12 n2,
(38) treatise (DIV2)
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as if we hunger, to beleeue we shall be satisfied; if we mourne, that we shall be comforted, and so in the rest.
as if we hunger, to believe we shall be satisfied; if we mourn, that we shall be comforted, and so in the rest.
c-acp cs pns12 n1, pc-acp vvi pns12 vmb vbi vvn; cs pns12 vvi, cst pns12 vmb vbi vvn, cc av p-acp dt n1.
(38) treatise (DIV2)
1071
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To make vs expect the accomplishment of them, according to our seuerall needs:
To make us expect the accomplishment of them, according to our several needs:
pc-acp vvi pno12 vvi dt n1 pp-f pno32, vvg p-acp po12 j n2:
(38) treatise (DIV2)
1072
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as when we are in any trouble, to expect deliuerance; when tempted, assistance; when in want, releefe, &c.
as when we Are in any trouble, to expect deliverance; when tempted, assistance; when in want, relief, etc.
c-acp c-crq pns12 vbr p-acp d n1, pc-acp vvi n1; c-crq vvn, n1; c-crq p-acp n1, n1, av
(38) treatise (DIV2)
1072
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3920
Thus (as distinctly as I can) haue I shewed how the shield of Faith may be vsed.
Thus (as distinctly as I can) have I showed how the shield of Faith may be used.
av (c-acp av-j c-acp pns11 vmb) vhb pns11 vvn c-crq dt n1 pp-f n1 vmb vbi vvn.
(38) treatise (DIV2)
1073
Image 12
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Hitherto of the manner of the Apostles exhortation. §. 80. Of the meaning of the Metaphor.
Hitherto of the manner of the Apostles exhortation. §. 80. Of the meaning of the Metaphor.
av pp-f dt n1 pp-f dt n2 n1. §. crd pp-f dt n1 pp-f dt n1.
(38) treatise (DIV2)
1074
Image 12
3922
THe motiue whereby hee inforceth his exhortation, followeth:
THe motive whereby he enforceth his exhortation, follows:
dt n1 c-crq pns31 vvz po31 n1, vvz:
(38) treatise (DIV2)
1075
Image 12
3923
wherein is contained the eight generall point to be deliuered in this Treatise of Faith, which is the benefit and power of Faith, in these words;
wherein is contained the eight general point to be Delivered in this Treatise of Faith, which is the benefit and power of Faith, in these words;
c-crq vbz vvn dt crd j n1 pc-acp vbi vvn p-acp d n1 pp-f n1, r-crq vbz dt n1 cc n1 pp-f n1, p-acp d n2;
(38) treatise (DIV2)
1075
Image 12
3924
Wherewith yee shall be able to quench all the fiery darts of the Diuell. THe Apostle here vseth another Metaphor.
Wherewith ye shall be able to quench all the fiery darts of the devil. THe Apostle Here uses Another Metaphor.
c-crq pn22 vmb vbi j pc-acp vvi d dt j n2 pp-f dt n1. dt n1 av vvz j-jn n1.
(38) treatise (DIV2)
1076
Image 12
3925
His manner of phrase may at first sight seeme to bee improper, That a man should take a shield to quench fire:
His manner of phrase may At First sighed seem to be improper, That a man should take a shield to quench fire:
po31 n1 pp-f n1 vmb p-acp ord n1 vvi pc-acp vbi j, cst dt n1 vmd vvi dt n1 pc-acp vvi n1:
(38) treatise (DIV2)
1077
Image 12
3926
A shield is rather to keepe off a blow.
A shield is rather to keep off a blow.
dt n1 vbz av-c pc-acp vvi a-acp dt n1.
(38) treatise (DIV2)
1077
Image 12
3927
But if we well note the drift of the Apostle, and also the manner of framing his speech, wee may find that it is not so improper as it is taken to be.
But if we well note the drift of the Apostle, and also the manner of framing his speech, we may find that it is not so improper as it is taken to be.
p-acp cs pns12 av vvb dt n1 pp-f dt n1, cc av dt n1 pp-f vvg po31 n1, pns12 vmb vvi cst pn31 vbz xx av j c-acp pn31 vbz vvn pc-acp vbi.
(38) treatise (DIV2)
1077
Image 12
3928
For first, he saith not, By the shield ye quench; but by it ye shall be able to quench.
For First, he Says not, By the shield you quench; but by it you shall be able to quench.
p-acp ord, pns31 vvz xx, p-acp dt n1 pn22 vvb; p-acp p-acp pn31 pn22 vmb vbi j pc-acp vvi.
(38) treatise (DIV2)
1077
Image 12
3929
Againe, he saith not simply, whereby ye shall be able to quench darts, that had beene improper,
Again, he Says not simply, whereby you shall be able to quench darts, that had been improper,
av, pns31 vvz xx av-j, c-crq pn22 vmb vbi j pc-acp vvi n2, cst vhd vbn j,
(38) treatise (DIV2)
1077
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3930
but he addeth fiery. Thus because Satans temptations are as darts, and as fiery darts, he vseth the metaphor of a shield, in opposition to the one,
but he adds fiery. Thus Because Satan temptations Are as darts, and as fiery darts, he uses the metaphor of a shield, in opposition to the one,
cc-acp pns31 vvz j. av p-acp npg1 n2 vbr p-acp n2, cc c-acp j n2, pns31 vvz dt n1 pp-f dt n1, p-acp n1 p-acp dt pi,
(38) treatise (DIV2)
1077
Image 12
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and the metaphor of quenching in opposition to the other.
and the metaphor of quenching in opposition to the other.
cc dt n1 pp-f vvg p-acp n1 p-acp dt n-jn.
(38) treatise (DIV2)
1077
Image 12
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Thus wee see that the Apostles speech is proper enough, answearing two metaphors in their seuerall kindes:
Thus we see that the Apostles speech is proper enough, answering two metaphors in their several Kinds:
av pns12 vvb cst dt n2 n1 vbz j av-d, vvg crd n2 p-acp po32 j n2:
(38) treatise (DIV2)
1077
Image 12
3933
A shield in relation to d•rts: quenching in relation to fiery. Besides, hereby hee declareth a double benefit of Faith:
A shield in Relation to d•rts: quenching in Relation to fiery. Beside, hereby he Declareth a double benefit of Faith:
dt vvb p-acp n1 p-acp n2: vvg p-acp n1 p-acp j. a-acp, av pns31 vvz dt j-jn n1 pp-f n1:
(38) treatise (DIV2)
1077
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one to protect vs from Satans temptations, that they annoy vs not:
one to Pact us from Satan temptations, that they annoy us not:
pi p-acp vvi pno12 p-acp npg1 n2, cst pns32 vvi pno12 xx:
(38) treatise (DIV2)
1078
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the other, (if they doe pierce and wound our soules,) to cure the hurt which they haue done.
the other, (if they do pierce and wound our Souls,) to cure the hurt which they have done.
dt n-jn, (cs pns32 vdb vvi cc vvi po12 n2,) pc-acp vvi dt n1 r-crq pns32 vhb vdn.
(38) treatise (DIV2)
1078
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To amplifie this benefit of Faith, the Apostle describeth our enemy by his malicious and mischieuous nature ( the wicked ) (or, as the originall with an emphasis setteth it downe, that wicked one ) and his temptations, by the kind of them vnder this metaphor Darts.
To amplify this benefit of Faith, the Apostle Describeth our enemy by his malicious and mischievous nature (the wicked) (or, as the original with an emphasis sets it down, that wicked one) and his temptations, by the kind of them under this metaphor Darts.
pc-acp vvi d n1 pp-f n1, dt n1 vvz po12 n1 p-acp po31 j cc j n1 (dt j) (cc, p-acp dt j-jn p-acp dt n1 vvz pn31 a-acp, cst j crd) cc po31 n2, p-acp dt n1 pp-f pno32 p-acp d n1 n2.
(38) treatise (DIV2)
1079
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Of the nature of this wicked one, I haue spoken before on verse 12.
Of the nature of this wicked one, I have spoken before on verse 12.
pp-f dt n1 pp-f d j pi, pns11 vhb vvn a-acp p-acp n1 crd
(38) treatise (DIV2)
1080
Image 12
3938
For the metaphor, a Dart is a kinde of weapon that is flung, slung, or shot at a man farre off, which if it hit him, will deepely pierce him, and sorely gall him.
For the metaphor, a Dart is a kind of weapon that is flung, slung, or shot At a man Far off, which if it hit him, will deeply pierce him, and sorely Gall him.
p-acp dt n1, dt vvb vbz dt n1 pp-f n1 cst vbz vvn, vvn, cc vvn p-acp dt n1 av-j a-acp, r-crq cs pn31 vvd pno31, vmb av-jn vvi pno31, cc av-j vvi pno31.
(38) treatise (DIV2)
1081
Image 12
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I shewed before how we were oft forced to wrestle with Satan, and to grapple with him hand to hand.
I showed before how we were oft forced to wrestle with Satan, and to grapple with him hand to hand.
pns11 vvd a-acp c-crq pns12 vbdr av vvn p-acp vvb p-acp np1, cc pc-acp vvi p-acp pno31 n1 p-acp n1.
(38) treatise (DIV2)
1081
Image 12
3940
Here is shewed that he hath also Darts to shoote at vs a ▪ farre off,
Here is showed that he hath also Darts to shoot At us a ▪ Far off,
av vbz vvn cst pns31 vhz av n2 pc-acp vvi p-acp pno12 av ▪ av-j p-acp,
(38) treatise (DIV2)
1081
Image 12
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so as hee can pierce and wound vs when wee see him not:
so as he can pierce and wound us when we see him not:
av c-acp pns31 vmb vvi cc vvi pno12 c-crq pns12 vvb pno31 xx:
(38) treatise (DIV2)
1081
Image 12
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he can send at vs, though he come not to vs. As when the Dragon could not come at the Woman, he cast waters after her.
he can send At us, though he come not to us As when the Dragon could not come At the Woman, he cast waters After her.
pns31 vmb vvi p-acp pno12, cs pns31 vvb xx p-acp pno12 p-acp c-crq dt n1 vmd xx vvi p-acp dt n1, pns31 vvd n2 p-acp pno31.
(38) treatise (DIV2)
1081
Image 12
3943
This Woman is the Church; the red Dragon, Satan; Waters, his manifold temptations or darts. Thus we see that
This Woman is the Church; the read Dragon, Satan; Waters, his manifold temptations or darts. Thus we see that
d n1 vbz dt n1; dt j-jn n1, np1; n2, po31 j n2 cc n2. av pns12 vvb cst
(38) treatise (DIV2)
1081
Image 12
3944
The Diuell can euery way annoy vs, both at hand and afarre off: The devil can every Way annoy us, both At hand and afar off:
dt n1 vmb d n1 vvi pno12, av-d p-acp n1 cc av a-acp:
(38) treatise (DIV2)
1083
Image 12
3945
when he is suffered to come to vs, and when he is restrained and kept from vs.
when he is suffered to come to us, and when he is restrained and kept from us
c-crq pns31 vbz vvn pc-acp vvi p-acp pno12, cc c-crq pns31 vbz vvn cc vvn p-acp pno12
(38) treatise (DIV2)
1083
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How can wee now at any time be secure? Doth it not stand vs in hand to watch alwaies, alwaies to bee well armed,
How can we now At any time be secure? Does it not stand us in hand to watch always, always to be well armed,
q-crq vmb pns12 av p-acp d n1 vbi j? vdz pn31 xx vvi pno12 p-acp n1 pc-acp vvi av, av pc-acp vbi av vvn,
(38) treatise (DIV2)
1084
Image 12
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and haue this shield of Faith?
and have this shield of Faith?
cc vhb d n1 pp-f n1?
(38) treatise (DIV2)
1084
Image 12
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That the benefit and power of Faith may be the better discerned, I will shew more distinctly, 1 What these Darts are. 2 How they are kept off. 3 Why they are called f•••y. 4 How they are quenched. §. 81. Of Satans Darts here meant.
That the benefit and power of Faith may be the better discerned, I will show more distinctly, 1 What these Darts Are. 2 How they Are kept off. 3 Why they Are called f•••y. 4 How they Are quenched. §. 81. Of Satan Darts Here meant.
cst dt n1 cc n1 pp-f n1 vmb vbi dt av-jc vvn, pns11 vmb vvi av-dc av-j, crd r-crq d n2 vbr. crd c-crq pns32 vbr vvn a-acp. crd q-crq pns32 vbr vvn av-j. crd uh-crq pns32 vbr vvn. §. crd pp-f npg1 n2 av vvn.
(38) treatise (DIV2)
1085
Image 12
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SOme take afflictions to be meant by Darts.
some take afflictions to be meant by Darts.
d vvb n2 pc-acp vbi vvn p-acp n2.
(38) treatise (DIV2)
1086
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Answer. There is another proper peece of armo• to defend vs from the hurt of them, Answer. There is Another proper piece of armo• to defend us from the hurt of them,
vvb. pc-acp vbz j-jn j n1 pp-f n1 pc-acp vvi pno12 p-acp dt n1 pp-f pno32,
(38) treatise (DIV2)
1087
Image 12
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namely, The preparation of the Gospel of Peace. Other take all sinnes and all prouocations to sinne, to be heere meant.
namely, The preparation of the Gospel of Peace. Other take all Sins and all provocations to sin, to be Here meant.
av, dt n1 pp-f dt n1 pp-f n1. j-jn vvb d n2 cc d n2 p-acp n1, pc-acp vbi av vvn.
(38) treatise (DIV2)
1087
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Answ. This must needs be too generall: for thus should the seuerall peeces of Armour, and their distinct vses be confounded.Answer This must needs be too general: for thus should the several Pieces of Armour, and their distinct uses be confounded.
np1 d vmb av vbi av j: c-acp av vmd dt j n2 pp-f n1, cc po32 j n2 vbb vvn.
(38) treatise (DIV2)
1089
Image 12
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The Brest-plate of Righteousnesse is the proper fence against such temptations.
The Breastplate of Righteousness is the proper fence against such temptations.
dt n1 pp-f n1 vbz dt j n1 p-acp d n2.
(38) treatise (DIV2)
1089
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I take the Darts here spoken of to be those seueral and sundry temptations which the Diuell vseth to draw vs to doubt of that helpe wee haue in GOD, and to despaire:
I take the Darts Here spoken of to be those several and sundry temptations which the devil uses to draw us to doubt of that help we have in GOD, and to despair:
pns11 vvb dt n2 av vvn a-acp pc-acp vbi d j cc j n2 r-crq dt n1 vvz pc-acp vvi pno12 p-acp n1 pp-f d n1 pns12 vhb p-acp np1, cc pc-acp vvi:
(38) treatise (DIV2)
1090
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3955
for oft he casteth sundry thoughts of despaire into vs, that he might shut out all hope in God, and so draw into perdition.
for oft he Cast sundry thoughts of despair into us, that he might shut out all hope in God, and so draw into perdition.
c-acp av pns31 vvz j n2 pp-f n1 p-acp pno12, cst pns31 vmd vvi av d n1 p-acp np1, cc av vvb p-acp n1.
(38) treatise (DIV2)
1090
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Thus afflictions, so farre forth as the Diuell vseth them as meanes to disquiet and vexe the soule, may be here vnderstood:
Thus afflictions, so Far forth as the devil uses them as means to disquiet and vex the soul, may be Here understood:
av n2, av av-j av c-acp dt n1 vvz pno32 p-acp n2 pc-acp vvi cc vvi dt n1, vmb vbi av vvn:
(38) treatise (DIV2)
1090
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and likewise all sinnes and prouocations to sinne, as they tend hereunto. These temptations were they light and fasten, pierce deepe.
and likewise all Sins and provocations to sin, as they tend hereunto. These temptations were they Light and fasten, pierce deep.
cc av d n2 cc n2 p-acp n1, c-acp pns32 vvb av. np1 n2 vbdr pns32 j cc vvi, vvb av-jn.
(38) treatise (DIV2)
1090
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Satan let store of these flie against Iob, they fell on him as thicke as haile-stones:
Satan let store of these fly against Job, they fell on him as thick as hailstones:
np1 vvb n1 pp-f d n1 p-acp np1, pns32 vvd p-acp pno31 c-acp av-j c-acp n2:
(38) treatise (DIV2)
1090
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despaire was it which Satan sought to bring Iob vnto by depriuing him of his cattell, goods, children, & all that he had:despair was it which Satan sought to bring Job unto by depriving him of his cattle, goods, children, & all that he had:
vvb vbds pn31 r-crq np1 vvd pc-acp vvi np1 p-acp p-acp vvg pno31 pp-f po31 n2, n2-j, n2, cc d cst pns31 vhd:
(38) treatise (DIV2)
1090
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by striking his body all ouer with sore botches & boiles.
by striking his body all over with soar botches & boils.
p-acp vvg po31 n1 d a-acp p-acp j n2 cc n2.
(38) treatise (DIV2)
1090
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The contradicting speeches of Iobs wife and friends (the instruments of Satan herein) tended to this.
The contradicting Speeches of Jobs wife and Friends (the Instruments of Satan herein) tended to this.
dt j-vvg n2 pp-f n2 n1 cc n2 (dt n2 pp-f np1 av) vvd p-acp d.
(38) treatise (DIV2)
1090
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These darts also he let flie at Dauid, as appeareth by the many complaints of Dauid: yea, he flung some of these at Christ in the wildernesse, in the garden, and on the crosse.
These darts also he let fly At David, as appears by the many complaints of David: yea, he flung Some of these At christ in the Wilderness, in the garden, and on the cross.
np1 vvz av pns31 vvb vvi p-acp np1, c-acp vvz p-acp dt d n2 pp-f np1: uh, pns31 vvd d pp-f d p-acp np1 p-acp dt n1, p-acp dt n1, cc p-acp dt n1.
(38) treatise (DIV2)
1090
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No darts so wound the body, as these wound the soule where they fasten. §. 82. Of the vertue of Faith against Satans Darts.
No darts so wound the body, as these wound the soul where they fasten. §. 82. Of the virtue of Faith against Satan Darts.
uh-dx n2 av vvi dt n1, c-acp d n1 dt n1 c-crq pns32 vvb. §. crd pp-f dt n1 pp-f n1 p-acp npg1 n2.
(38) treatise (DIV2)
1090
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2 THese darts are onely kept off by Faith: for Faith alone giueth vs assurance of Gods loue:
2 THese darts Are only kept off by Faith: for Faith alone gives us assurance of God's love:
crd d n2 vbr av-j vvn a-acp p-acp n1: p-acp n1 av-j vvz pno12 n1 pp-f npg1 n1:
(38) treatise (DIV2)
1091
Image 12
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by it wee so rest and repose our selues on the fauour of God in Christ,
by it we so rest and repose our selves on the favour of God in christ,
p-acp pn31 pns12 av vvi cc vvi po12 n2 p-acp dt n1 pp-f np1 p-acp np1,
(38) treatise (DIV2)
1091
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as nothing can make vs doubt of it, or separate vs from it.
as nothing can make us doubt of it, or separate us from it.
c-acp pix vmb vvi pno12 vvi pp-f pn31, cc vvb pno12 p-acp pn31.
(38) treatise (DIV2)
1091
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Though he slay me, yet will I trust in him, saith Iob. Reade Psal. 3. & 91. & Rom. 8. 38, 39. The stronger our Faith is, the better are we fenced against these temptations: Though he slay me, yet will I trust in him, Says Job Read Psalm 3. & 91. & Rom. 8. 38, 39. The Stronger our Faith is, the better Are we fenced against these temptations:
cs pns31 vvb pno11, av vmb pns11 vvi p-acp pno31, vvz zz vvb np1 crd cc crd cc np1 crd crd, crd dt jc po12 n1 vbz, dt jc vbr pns12 vvn p-acp d n2:
(38) treatise (DIV2)
1091
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the weaker our Faith is, the deeper doe they pierce:
the Weaker our Faith is, the Deeper doe they pierce:
dt jc po12 n1 vbz, dt jc-jn n1 pns32 vvi:
(38) treatise (DIV2)
1091
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yea if they preuaile against vs, it is because we want this shield, or at least haue let it fall,
yea if they prevail against us, it is Because we want this shield, or At least have let it fallen,
uh cs pns32 vvb p-acp pno12, pn31 vbz c-acp pns12 vvb d n1, cc p-acp ds vhb vvn pn31 vvi,
(38) treatise (DIV2)
1091
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and so for the time want the vse of it. Therefore Saint Peter exhorteth to be stedfast in the Faith, while wee resist the diuell;
and so for the time want the use of it. Therefore Saint Peter exhorteth to be steadfast in the Faith, while we resist the Devil;
cc av p-acp dt n1 vvb dt n1 pp-f pn31. av n1 np1 vvz pc-acp vbi j p-acp dt n1, cs pns12 vvb dt n1;
(38) treatise (DIV2)
1091
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as if he had said, Looke to your shield, keepe it safe, hold it out manfully against all the darts of the diuell.
as if he had said, Look to your shield, keep it safe, hold it out manfully against all the darts of the Devil.
c-acp cs pns31 vhd vvn, vvb p-acp po22 n1, vvb pn31 j, vvb pn31 av av-j p-acp d dt n2 pp-f dt n1.
(38) treatise (DIV2)
1091
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§. 83. Of Satans fiery darts.
§. 83. Of Satan fiery darts.
§. crd pp-f npg1 j n2.
(38) treatise (DIV2)
1091
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3 THey who by these Darts vnderstand afflictions, say, they are called fierie, because afflictions are greeuous to the flesh;
3 THey who by these Darts understand afflictions, say, they Are called fiery, Because afflictions Are grievous to the Flesh;
crd pns32 r-crq p-acp d n2 vvb n2, vvb, pns32 vbr vvn j, c-acp n2 vbr j p-acp dt n1;
(38) treatise (DIV2)
1092
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they who vnderstand sins, because as fire they kindle one another and so increase. Answ. But there is an higher matter here meant;
they who understand Sins, Because as fire they kindle one Another and so increase. Answer But there is an higher matter Here meant;
pns32 r-crq vvb n2, c-acp c-acp n1 pns32 vvb pi j-jn cc av vvi. np1 p-acp pc-acp vbz dt jc n1 av vvd;
(38) treatise (DIV2)
1092
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for the metaphor is taken from malicious mischieuous enemies who poison the heads of darts, and arrowes, & bullets which they shoot at men:
for the metaphor is taken from malicious mischievous enemies who poison the Heads of darts, and arrows, & bullets which they shoot At men:
p-acp dt n1 vbz vvn p-acp j j n2 r-crq n1 dt n2 pp-f n2, cc n2, cc n2 r-crq pns32 vvb p-acp n2:
(38) treatise (DIV2)
1093
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these poisoned things being of a fiery nature, if they pierce into a mans flesh, lie burning,
these poisoned things being of a fiery nature, if they pierce into a men Flesh, lie burning,
d j-vvn n2 vbg pp-f dt j n1, cs pns32 vvb p-acp dt ng1 n1, vvb j-vvg,
(38) treatise (DIV2)
1093
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and tormenting the body, and continue to inflame it more and more, till they haue soaked out the very life of a man,
and tormenting the body, and continue to inflame it more and more, till they have soaked out the very life of a man,
cc vvg dt n1, cc vvb pc-acp vvi pn31 av-dc cc av-dc, c-acp pns32 vhb vvn av dt j n1 pp-f dt n1,
(38) treatise (DIV2)
1093
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if in time they be not cured.
if in time they be not cured.
cs p-acp n1 pns32 vbb xx vvn.
(38) treatise (DIV2)
1093
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Thus the forenamed temptations of Satan, tending to doubt and despaire, (if they fasten) vexe, grieue and torment the soule, burning and festring therein, till they bring a man to vtter destruction,
Thus the forenamed temptations of Satan, tending to doubt and despair, (if they fasten) vex, grieve and torment the soul, burning and festering therein, till they bring a man to utter destruction,
av dt j-vvn n2 pp-f np1, vvg pc-acp vvi cc n1, (cs pns32 vvb) vvi, vvb cc vvi dt n1, vvg cc vvg av, c-acp pns32 vvb dt n1 pc-acp vvi n1,
(38) treatise (DIV2)
1093
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if the fire and heat of them bee not slaked and taken away.
if the fire and heat of them be not slaked and taken away.
cs dt n1 cc n1 pp-f pno32 vbi xx vvn cc vvn av.
(38) treatise (DIV2)
1093
Image 12
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It must needs bee great burning, great anguish and vexation that made Dauid cry out and say, O Lord rebuke me not in thy wrath, &c. My bones are vexed:
It must needs be great burning, great anguish and vexation that made David cry out and say, Oh Lord rebuke me not in thy wrath, etc. My bones Are vexed:
pn31 vmb av vbi j vvg, j n1 cc n1 cst vvd np1 vvb av cc vvb, uh n1 vvb pno11 xx p-acp po21 n1, av po11 n2 vbr vvn:
(38) treatise (DIV2)
1093
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my soule is also sore vexed, &c. I fainted in my mourning, &c ▪ I am in trouble, mine eye, my soule and my belly are consumed with griefe, &c. I roared all the day. my soul is also soar vexed, etc. I fainted in my mourning, etc. ▪ I am in trouble, mine eye, my soul and my belly Are consumed with grief, etc. I roared all the day.
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Much more bitter exclamations did Iob send forth, and yet what men were these? what excellent Worthies of the Lord? If the fiery venome, Much more bitter exclamations did Job send forth, and yet what men were these? what excellent Worthies of the Lord? If the fiery venom,
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(38) treatise (DIV2)
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and burning poison of Satans darts so tormented such men, men of admirable Faith, how doe they torment men of weake Faith,
and burning poison of Satan darts so tormented such men, men of admirable Faith, how do they torment men of weak Faith,
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yea men of no Faith? Iudas was so tormented therby, that his life was an vnsupportable burden vnto him, he could not endure it,
yea men of no Faith? Iudas was so tormented thereby, that his life was an unsupportable burden unto him, he could not endure it,
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but made away himselfe, as many other haue done in all ages. §. 84. Of the vertue of Faith against Satans fiery Darts.
but made away himself, as many other have done in all ages. §. 84. Of the virtue of Faith against Satan fiery Darts.
cc-acp vvd av px31, c-acp d n-jn vhi vdn p-acp d n2. §. crd pp-f dt n1 pp-f n1 p-acp npg1 j n2.
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4 THe onely meanes to coole this scorching heare, & to asswage this burning, is the blood of Christ:
4 THe only means to cool this scorching hear, & to assuage this burning, is the blood of christ:
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(38) treatise (DIV2)
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and Faith onely is the meanes to apply the efficacy of Christs blood to our soules:
and Faith only is the means to apply the efficacy of Christ blood to our Souls:
cc n1 av-j vbz dt n2 pc-acp vvi dt n1 pp-f npg1 n1 p-acp po12 n2:
(38) treatise (DIV2)
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by Faith therefore, and by nothing else, may these fiery Darts be quenched.
by Faith Therefore, and by nothing Else, may these fiery Darts be quenched.
p-acp n1 av, cc p-acp pix av, vmb d j n2 vbb vvn.
(38) treatise (DIV2)
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As balsom, & such other medicinable oyles which Chirurgiōs haue for that purpose, being applied to that part of mans body which is in flamed with the forenamed poisonous weapons, asswage the heate, driue out the poison, and cure the flesh:
As Balsam, & such other medicinable oils which Chirurgeons have for that purpose, being applied to that part of men body which is in flamed with the forenamed poisonous weapons, assuage the heat, driven out the poison, and cure the Flesh:
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(38) treatise (DIV2)
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so Faith, which applieth the vertue of Christs Sacrifice to a perplexed and troubled soule, dispelleth the inward anguish thereof, pacifieth and quieteth it,
so Faith, which Applieth the virtue of Christ Sacrifice to a perplexed and troubled soul, dispelleth the inward anguish thereof, pacifieth and quieteth it,
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(38) treatise (DIV2)
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and so cureth the wounds thereof.
and so cureth the wounds thereof.
cc av vvz dt n2 av.
(38) treatise (DIV2)
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The Faith of Dauid did thus cheere vp and refresh his soule after it had been perplexed;
The Faith of David did thus cheer up and refresh his soul After it had been perplexed;
dt n1 pp-f np1 vdd av vvi a-acp cc vvi po31 n1 p-acp pn31 vhd vbn vvn;
(38) treatise (DIV2)
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in which respect he saith vnto his soule, Why art thou cast downe and vnquiet? Wait• on God, &c. Thus againe, and againe he cheereth vp his soule:
in which respect he Says unto his soul, Why art thou cast down and unquiet? Wait• on God, etc. Thus again, and again he Cheereth up his soul:
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(38) treatise (DIV2)
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this also drew the fiery poison out of Iobs soule, as that speech implieth, Though he s•lay me, yet will I trust in him.
this also drew the fiery poison out of Jobs soul, as that speech Implies, Though he s•lay me, yet will I trust in him.
d av vvd dt j n1 av pp-f n2 n1, c-acp cst n1 vvz, cs pns31 vvb pno11, av vmb pns11 vvi p-acp pno31.
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§. 85. Of stirring against despaire.
§. 85. Of stirring against despair.
§. crd pp-f vvg p-acp n1.
(38) treatise (DIV2)
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ARe temptations to despaire, piercing Darts? fiery Darts? Keepe them off as much as possibly may be.
are temptations to despair, piercing Darts? fiery Darts? Keep them off as much as possibly may be.
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(38) treatise (DIV2)
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As we feare to drinke poison, let vs feare to despaire.
As we Fear to drink poison, let us Fear to despair.
c-acp pns12 vvb pc-acp vvi n1, vvb pno12 vvi pc-acp vvi.
(38) treatise (DIV2)
1095
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It will be a fiery burning poison in our soule, that wil yeeld vs no rest;
It will be a fiery burning poison in our soul, that will yield us no rest;
pn31 vmb vbi dt j j-vvg n1 p-acp po12 n1, cst vmb vvi pno12 dx n1;
(38) treatise (DIV2)
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as we see in such as are ouercome thereby. Let vs not dare to yeeld vnto it;
as we see in such as Are overcome thereby. Let us not Dare to yield unto it;
c-acp pns12 vvb p-acp d c-acp vbr vvn av. vvb pno12 xx vvi pc-acp vvi p-acp pn31;
(38) treatise (DIV2)
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but though God should seeme to be so angry with vs as to kill vs, yet with Iob, to trust in him.
but though God should seem to be so angry with us as to kill us, yet with Job, to trust in him.
cc-acp cs np1 vmd vvi pc-acp vbi av j p-acp pno12 a-acp pc-acp vvi pno12, av p-acp np1, pc-acp vvi p-acp pno31.
(38) treatise (DIV2)
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For this end we must suffer Faith to haue the vpper place in vs, euen aboue sence and reason too.
For this end we must suffer Faith to have the upper place in us, even above sense and reason too.
p-acp d n1 pns12 vmb vvi n1 pc-acp vhi dt jc n1 p-acp pno12, av p-acp n1 cc n1 av.
(38) treatise (DIV2)
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And for this end looke vnto God, and duly weigh both what he promiseth, and why hee maketh such gracious promises to vs:
And for this end look unto God, and duly weigh both what he promises, and why he makes such gracious promises to us:
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(38) treatise (DIV2)
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and looke not to our selues and our own deseruings, but rather know that Gods mercy is as an ocean in comparison of the drops of our sinnes:
and look not to our selves and our own deservings, but rather know that God's mercy is as an Ocean in comparison of the drops of our Sins:
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(38) treatise (DIV2)
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they that despaire, little consider how much greater Gods goodnesse is, then their sinne. §. 85. Of the need and benefit of Faith.
they that despair, little Consider how much greater God's Goodness is, then their sin. §. 85. Of the need and benefit of Faith.
pns32 cst vvb, av-j vvb c-crq d jc n2 n1 vbz, cs po32 n1. §. crd pp-f dt n1 cc n1 pp-f n1.
(38) treatise (DIV2)
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IN how wretched a condition doe they liue, who are destitute of Faith! they lie open to all the fiery, burning, tormenting temptations of the diuell;
IN how wretched a condition do they live, who Are destitute of Faith! they lie open to all the fiery, burning, tormenting temptations of the Devil;
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(38) treatise (DIV2)
1096
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they haue no meanes to preuent them, none to quench them when they are wounded in conscience.
they have no means to prevent them, none to quench them when they Are wounded in conscience.
pns32 vhb dx n2 pc-acp vvi pno32, pix pc-acp vvi pno32 c-crq pns32 vbr vvn p-acp n1.
(38) treatise (DIV2)
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This fire must needs either stupifie all their spirituall sences, dry vp all the life of the soule, and take away all feeling:
This fire must needs either stupify all their spiritual Senses, dry up all the life of the soul, and take away all feeling:
d n1 vmb av av-d vvi d po32 j n2, vvb a-acp d dt n1 pp-f dt n1, cc vvb av d n1:
(38) treatise (DIV2)
1096
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or else torment them intollerably without all hope of redresse, as Caine, Saul, Iudas, and such like were tormented.
or Else torment them intolerably without all hope of redress, as Cain, Saul, Iudas, and such like were tormented.
cc av n1 pno32 av-j p-acp d n1 pp-f n1, c-acp np1, np1, np1, cc d av-j vbdr vvn.
(38) treatise (DIV2)
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It were much better for a man not to bee, then not to beleeue.
It were much better for a man not to be, then not to believe.
pn31 vbdr av-d av-jc p-acp dt n1 xx pc-acp vbi, cs xx pc-acp vvi.
(38) treatise (DIV2)
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What an admirable vertue is Faith? what vertue hath it in it selfe? What benefit doth it bring vnto vs? What Christian souldier (that is wise,
What an admirable virtue is Faith? what virtue hath it in it self? What benefit does it bring unto us? What Christian soldier (that is wise,
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(38) treatise (DIV2)
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and feareth these fiery darts,) dares enter into the battaile without this balsom? The maine and principall ende,
and fears these fiery darts,) dares enter into the battle without this Balsam? The main and principal end,
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(38) treatise (DIV2)
1097
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for which the Apostle here setteth downe these benefits of Faith, that which especially he aymeth at, is, to commend vnto vs this precious gift,
for which the Apostle Here sets down these benefits of Faith, that which especially he aimeth At, is, to commend unto us this precious gift,
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(38) treatise (DIV2)
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so as it may be a strong motiue to vrge all the forenamed points concerning Faith, whereof wee haue spoken before,
so as it may be a strong motive to urge all the forenamed points Concerning Faith, whereof we have spoken before,
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and to stirre vs vp diligently to labour and vse all the meanes we can, First to know what true Faith is, Secondly, to get it, Thirdly, to proue it,
and to stir us up diligently to labour and use all the means we can, First to know what true Faith is, Secondly, to get it, Thirdly, to prove it,
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(38) treatise (DIV2)
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Fourthly, to preserue and increase it, Fiftly, well and wisely to vse it. §. 86. Of spirituall recouery.
Fourthly, to preserve and increase it, Fifty, well and wisely to use it. §. 86. Of spiritual recovery.
ord, pc-acp vvi cc vvi pn31, ord, av cc av-j pc-acp vvi pn31. §. crd pp-f j n1.
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BEhold here a sure ground of much comfort and great encouragement, euen to such as are weake,
BEhold Here a sure ground of much Comfort and great encouragement, even to such as Are weak,
vvb av dt j n1 pp-f d n1 cc j n1, av p-acp d c-acp vbr j,
(38) treatise (DIV2)
1098
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and by reason of their weakenesse, or else through the violence of some temptation, haue let fall their shield,
and by reason of their weakness, or Else through the violence of Some temptation, have let fallen their shield,
cc p-acp n1 pp-f po32 n1, cc av p-acp dt n1 pp-f d n1, vhb vvn vvi po32 n1,
(38) treatise (DIV2)
1098
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so as Satans fiery Darts haue touched their conscience, and pierced their soule.
so as Satan fiery Darts have touched their conscience, and pierced their soul.
av c-acp npg1 j n2 vhb vvn po32 n1, cc vvd po32 n1.
(38) treatise (DIV2)
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Let them not thereupon vtterly despaire, and yeeld thēselues ouer to Satans power, but know that yet their Faith may stand them in steed, that yet there is a further vse of it, not onely as a shield to keepe off,
Let them not thereupon utterly despair, and yield themselves over to Satan power, but know that yet their Faith may stand them in steed, that yet there is a further use of it, not only as a shield to keep off,
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(38) treatise (DIV2)
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but as balsome to drawe out the fire, to quench it, and cure the wound.
but as balsome to draw out the fire, to quench it, and cure the wound.
cc-acp c-acp n1 pc-acp vvi av dt n1, pc-acp vvi pn31, cc vvi dt n1.
(38) treatise (DIV2)
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The word which the Apostle here vseth, implieth (as wee haue shewed) a recouering, resuming, The word which the Apostle Here uses, Implies (as we have showed) a recovering, resuming,
dt n1 r-crq dt n1 av vvz, vvz (c-acp pns12 vhb vvn) dt vvg, vvg,
(38) treatise (DIV2)
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and taking vp againe our shield. Let not therefore our faintings, failings, and spirituall wounds put vs out of all hope,
and taking up again our shield. Let not Therefore our faintings, failings, and spiritual wounds put us out of all hope,
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(38) treatise (DIV2)
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as if death and destruction, without all remedy and recouery, must needes follow thereupon:
as if death and destruction, without all remedy and recovery, must needs follow thereupon:
c-acp cs n1 cc n1, p-acp d n1 cc n1, vmb av vvi av:
(38) treatise (DIV2)
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But rather let vs with all speed haue recourse to Gods promises, and to Christ Iesus the true heire of them,
But rather let us with all speed have recourse to God's promises, and to christ Iesus the true heir of them,
cc-acp av-c vvb pno12 p-acp d n1 vhb n1 p-acp npg1 n2, cc p-acp np1 np1 dt j n1 pp-f pno32,
(38) treatise (DIV2)
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and so renew our Faith, as Peter renewed his, when he looked vpon Christ. §. 87. Of Satans assaulting our Faith.
and so renew our Faith, as Peter renewed his, when he looked upon christ. §. 87. Of Satan assaulting our Faith.
cc av vvb po12 n1, c-acp np1 vvd po31, c-crq pns31 vvd p-acp np1. §. crd pp-f npg1 vvg po12 n1.
(38) treatise (DIV2)
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THe last point yet remaineth, which is, to discouer the manifold wiles which the Diuell vseth against this heauenly gift,
THe last point yet remains, which is, to discover the manifold wiles which the devil uses against this heavenly gift,
dt ord n1 av vvz, r-crq vbz, pc-acp vvi dt j n2 r-crq dt n1 vvz p-acp d j n1,
(38) treatise (DIV2)
1099
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and to shew how they may bee auoyded.
and to show how they may be avoided.
cc pc-acp vvi c-crq pns32 vmb vbi vvn.
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We haue heard before how he laboureth to spoile vs of the Girdle of Truth, Brestplate of Righteousnesse, and Shooes of Patience;
We have herd before how he Laboureth to spoil us of the Girdle of Truth, Breastplate of Righteousness, and Shoes of Patience;
pns12 vhb vvn a-acp c-crq pns31 vvz pc-acp vvi pno12 pp-f dt n1 pp-f n1, n1 pp-f n1, cc n2 pp-f n1;
(38) treatise (DIV2)
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but his best wit and greatest force is bent against the Shield of Faith.
but his best wit and greatest force is bent against the Shield of Faith.
cc-acp po31 js n1 cc js n1 vbz vvn p-acp dt n1 pp-f n1.
(38) treatise (DIV2)
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The first assault made against Eue, was in regard of her Faith, Hath God indeede said, &c:
The First assault made against Eue, was in regard of her Faith, Hath God indeed said, etc.:
dt ord n1 vvd p-acp np1, vbds p-acp n1 pp-f po31 n1, vhz np1 av vvd, av:
(38) treatise (DIV2)
1099
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so against Christ, ( If thou bee the Sonne of God, &c. ) Herein did he oft tempt the Israelites,
so against christ, (If thou be the Son of God, etc.) Herein did he oft tempt the Israelites,
av p-acp np1, (cs pns21 vbb dt n1 pp-f np1, av) av vdd pns31 av vvi dt np1,
(38) treatise (DIV2)
1099
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yea & Moses also in the wildernesse.
yea & Moses also in the Wilderness.
uh cc np1 av p-acp dt n1.
(38) treatise (DIV2)
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This was it for which he desired to winnow Peter; and for which Paul feared lest hee had tempted the Thessalonians. Lamentable experience sheweth how mightily hee preuaileth by this temptation: This was it for which he desired to winnow Peter; and for which Paul feared lest he had tempted the Thessalonians. Lamentable experience shows how mightily he prevaileth by this temptation:
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(38) treatise (DIV2)
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in time of persecution he bringeth men hereby to renounce their profession: and hereby at all times he bringeth many to the very pit of despaire.
in time of persecution he brings men hereby to renounce their profession: and hereby At all times he brings many to the very pit of despair.
p-acp n1 pp-f n1 pns31 vvz n2 av pc-acp vvi po32 n1: cc av p-acp d n2 pns31 vvz d p-acp dt j n1 pp-f n1.
(38) treatise (DIV2)
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That which hath been before deliuered concerning the excellency, necessity, vse and benefit of Faith, declareth the reason,
That which hath been before Delivered Concerning the excellency, necessity, use and benefit of Faith, Declareth the reason,
cst r-crq vhz vbn a-acp vvn vvg dt n1, n1, vvb cc n1 pp-f n1, vvz dt n1,
(38) treatise (DIV2)
1100
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why the Diuell so assaulteth it:
why the devil so assaulteth it:
q-crq dt n1 av vvz pn31:
(38) treatise (DIV2)
1100
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for hee, being our Aduersary walking about, and seeking whom to deuoure, espieth that Faith is it which especially preserueth vs safe from being deuoured;
for he, being our Adversary walking about, and seeking whom to devour, espieth that Faith is it which especially Preserveth us safe from being devoured;
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(38) treatise (DIV2)
1100
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that this is the victory which ouercommeth both himselfe and his chiefe agent and instrument the world;
that this is the victory which Overcometh both himself and his chief agent and Instrument the world;
cst d vbz dt n1 r-crq vvz d px31 cc po31 j-jn n1 cc n1 dt n1;
(38) treatise (DIV2)
1100
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and therefore with all might and maine endeauoureth to spoile vs of this shield.
and Therefore with all might and main endeavoureth to spoil us of this shield.
cc av p-acp d n1 cc n1 vvz pc-acp vvi pno12 pp-f d n1.
(38) treatise (DIV2)
1100
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It is therefore needfull we should know what are his wyles, and how they may be auoyded.
It is Therefore needful we should know what Are his wiles, and how they may be avoided.
pn31 vbz av j pns12 vmd vvi r-crq vbr po31 n2, cc c-crq pns32 vmb vbi vvn.
(38) treatise (DIV2)
1100
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His sundry kindes of wyles may be drawne to two heads, namely those wherby he laboureth either to keep men from Faith,
His sundry Kinds of wiles may be drawn to two Heads, namely those whereby he Laboureth either to keep men from Faith,
po31 j n2 pp-f n2 vmb vbi vvn p-acp crd n2, av d c-crq pns31 vvz d pc-acp vvi n2 p-acp n1,
(38) treatise (DIV2)
1101
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or else to wrest Faith from them. I will in order discouer some of the principall in both kinds, which are these.
or Else to wrest Faith from them. I will in order discover Some of the principal in both Kinds, which Are these.
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(38) treatise (DIV2)
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§. 88. Answer to Satans Suggestion, that it is presumption to beleeue.
§. 88. Answer to Satan Suggestion, that it is presumption to believe.
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1. Suggest. FIrst, it is altogether impossible to attaine vnto any such gift as Faith is.
1. Suggest. First, it is altogether impossible to attain unto any such gift as Faith is.
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(38) treatise (DIV2)
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Secondly, can any man be assured that Christ is his? Thirdly, whosoeuer hath any such conceit, presumeth.
Secondly, can any man be assured that christ is his? Thirdly, whosoever hath any such conceit, Presumeth.
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(38) treatise (DIV2)
1102
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Fourthly, to inforce this temptation the further, he also suggesteth, that the ground of Faith (Gods word) is vncertaine.
Fourthly, to enforce this temptation the further, he also suggests, that the ground of Faith (God's word) is uncertain.
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And fiftly, though that Scripture were the certain Word of God, yet the Ministery of it by man, is too weake a meanes to worke so great a worke as Faith is thought to be this Suggestion hath preuailed much with Papists.
And Fifty, though that Scripture were the certain Word of God, yet the Ministry of it by man, is too weak a means to work so great a work as Faith is Thought to be this Suggestion hath prevailed much with Papists.
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Answ. First, that which hath been before deliuered concerning the getting of Faith, sheweth that this is a lying Suggestion.Answer First, that which hath been before Delivered Concerning the getting of Faith, shows that this is a lying Suggestion.
np1 ord, cst r-crq vhz vbn a-acp vvn vvg dt n-vvg pp-f n1, vvz cst d vbz dt j-vvg n1.
(38) treatise (DIV2)
1103
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Secondly, it hath been expresly proued that a man may know he hath Faith. Thirdly, the differences betwixt Faith and presumption shew, that assurance of Faith is no presumption.
Secondly, it hath been expressly proved that a man may know he hath Faith. Thirdly, the differences betwixt Faith and presumption show, that assurance of Faith is no presumption.
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(38) treatise (DIV2)
1103
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1 Faith driueth a man out of himselfe:
1 Faith Driveth a man out of himself:
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because the beleeuer can find no ground of confidence in himselfe, therefore hee casteth himselfe wholly vpon CHRIST. Because the believer can find no ground of confidence in himself, Therefore he Cast himself wholly upon CHRIST.
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(38) treatise (DIV2)
1104
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Presumption findeth something in the man himselfe to make him boast.Presumption finds something in the man himself to make him boast.
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(38) treatise (DIV2)
1105
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2 Faith resteth on a sure ground, which is Gods Word, that both commandeth vs to beleeue,
2 Faith rests on a sure ground, which is God's Word, that both commands us to believe,
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(38) treatise (DIV2)
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and promiseth to performe that which we doe beleeue. Presumption relyeth onely on a mans surmize and meere coniecture.
and promises to perform that which we do believe. Presumption Relieth only on a men surmise and mere conjecture.
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1106
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3 Faith is ioyned with the vse of the means:
3 Faith is joined with the use of the means:
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both of those meanes whereby it was first bred, and also of those which God hath appointed for the nourishing of it.
both of those means whereby it was First bred, and also of those which God hath appointed for the nourishing of it.
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(38) treatise (DIV2)
1108
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Presumption not onely carelesly neglecteth, but arrogantly contemneth all meanes. 4 Faith is wrought by degrees:Presumption not only carelessly neglecteth, but arrogantly contemneth all means. 4 Faith is wrought by Degrees:
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(38) treatise (DIV2)
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first by knowledge, then by griefe, after by desire, as we heard before. Presumption is a sudden apprehension of the mind.
First by knowledge, then by grief, After by desire, as we herd before. Presumption is a sudden apprehension of the mind.
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(38) treatise (DIV2)
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5 Faith maketh a man worke out his saluation with an holy iealousie, yea with feare and trembling:
5 Faith makes a man work out his salvation with an holy jealousy, yea with Fear and trembling:
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oft calling vpon God, and depending on him. Presumption is ouer-bold. 6 Faith maketh a man depart from all iniquity, and keepe a cleere conscience.
oft calling upon God, and depending on him. Presumption is overbold. 6 Faith makes a man depart from all iniquity, and keep a clear conscience.
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(38) treatise (DIV2)
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Presumption is accompanied with much pollution, at least inward.Presumption is accompanied with much pollution, At least inward.
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7 Faith is most sure in time of tryall, then is the strength of it most manifested.
7 Faith is most sure in time of trial, then is the strength of it most manifested.
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Presumption like a Bragadocha then maketh greatest florish when there is least danger. 8 Faith continueth vnto the end, and neuer falleth away.Presumption like a Bragadocha then makes greatest flourish when there is least danger. 8 Faith Continueth unto the end, and never falls away.
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Presumption is subiect to decay totally and finally. 4 Of the certainty of Gods word we shal after speak:Presumption is Subject to decay totally and finally. 4 Of the certainty of God's word we shall After speak:
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5 For mans Ministery it is Gods ordinance; & thence it hath that mighty power to worke Faith:
5 For men Ministry it is God's Ordinance; & thence it hath that mighty power to work Faith:
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for God who at first brought light out of darkenesse, can by weake meanes worke great matters:
for God who At First brought Light out of darkness, can by weak means work great matters:
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(38) treatise (DIV2)
1121
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Besides, We haue this treasure in earthly vessels, that the excellency of that power might be of God,
Beside, We have this treasure in earthly vessels, that the excellency of that power might be of God,
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(38) treatise (DIV2)
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and not of vs. §. 89. Answer to Satans suggestion of the difficulty of getting Faith.and not of us §. 89. Answer to Satan suggestion of the difficulty of getting Faith.
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2 Suggest. IF it be not impossible to get Faith, yet it is so difficult and hard a matter, that not one of a thousand who seeke it, obtaine it.
2 Suggest. IF it be not impossible to get Faith, yet it is so difficult and hard a matter, that not one of a thousand who seek it, obtain it.
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(38) treatise (DIV2)
1122
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Herein Satan preuaileth with idle, slothfull persons, who in all things which they should enterprise, pretend more dangers and difficulties then needes, of purpose to find a pretence to their idlenesse.
Herein Satan prevaileth with idle, slothful Persons, who in all things which they should enterprise, pretend more dangers and difficulties then needs, of purpose to find a pretence to their idleness.
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Answer. Though it bee hard to the carnall carelesse man, yet (as Salomon saith of knowledge, Pro. 14. 6.) Faith is easie to him that will beleeue; Answer. Though it be hard to the carnal careless man, yet (as Solomon Says of knowledge, Pro 14. 6.) Faith is easy to him that will believe;
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(38) treatise (DIV2)
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not that it is simply in mans power, but that Gods Spirit so openeth his vnderstanding in the mysteries of godlinesse,
not that it is simply in men power, but that God's Spirit so Openeth his understanding in the Mysteres of godliness,
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so worketh on his hard and stony heart, making the one capable, and the other pliable,
so works on his hard and stony heart, making the one capable, and the other pliable,
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as thereby the man is brought like softened waxe easily to receiue the impression of Gods seale.
as thereby the man is brought like softened wax Easily to receive the impression of God's seal.
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Though man in himselfe be dead in sin, yet Gods word is as powerfull to quicken him,
Though man in himself be dead in since, yet God's word is as powerful to quicken him,
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as Christs was to raise Lazarus. Indeed many seeke, and find not, aske, and haue not:
as Christ was to raise Lazarus. Indeed many seek, and find not, ask, and have not:
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but why? Saint Iames giueth one reason, They aske, and seeke amisse. They seeke Faith in themselues, and from themselues:
but why? Saint James gives one reason, They ask, and seek amiss. They seek Faith in themselves, and from themselves:
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they seeke it by carnall and fleshly deuices: they seeke it by their owne wit and reason.
they seek it by carnal and fleshly devices: they seek it by their own wit and reason.
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Saint Paul rendreth another reason, The God of this world hath blinded their minds, that the glorious light of the Gospell should not shine vnto them.
Saint Paul rendereth Another reason, The God of this world hath blinded their minds, that the glorious Light of the Gospel should not shine unto them.
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Because they oppose against Gods truth so farre as it is made knowne vnto them,
Because they oppose against God's truth so Far as it is made known unto them,
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or wittingly winke at it, or turne from it, God giueth them ouer in iust iudgement to the power of Satan, who blindeth their minds.
or wittingly wink At it, or turn from it, God gives them over in just judgement to the power of Satan, who blinds their minds.
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But if we repaire to the Author who giueth Faith, and to the spring whence it floweth;
But if we repair to the Author who gives Faith, and to the spring whence it flows;
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if we rightly vse the right meanes of attaining it, and waite at the doore of Wisedome till shee open vnto vs, vndoubtedly we shall find Faith and not misse of it.
if we rightly use the right means of attaining it, and wait At the door of Wisdom till she open unto us, undoubtedly we shall find Faith and not miss of it.
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§. 90. Answer to Satans suggestion of the small need and vse of Faith. 3 Suggest. FAith is a needlesse thing.
§. 90. Answer to Satan suggestion of the small need and use of Faith. 3 Suggest. FAith is a needless thing.
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This conceit the Diuell putteth into the mind of two sorts of people: first of proud Pharisaicall Iusticiaries, who trust to their owne righteousnesse:
This conceit the devil putteth into the mind of two sorts of people: First of proud Pharisaical Justiciaries, who trust to their own righteousness:
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these thinke that the brest-plate of righteousnesse is armour enough:
these think that the breastplate of righteousness is armour enough:
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1124
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Secondly, of secure, carnall Gospellers, who imagine that a good hope (as they call it) is sufficient, there needeth not assurance of Faith.
Secondly, of secure, carnal Evangelists, who imagine that a good hope (as they call it) is sufficient, there needs not assurance of Faith.
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Answer. God maketh and ordaineth nothing in vaine:Answer. God makes and ordaineth nothing in vain:
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as for the proud Iusticiary, let him first know, that righteousnes seuered from Faith, is no righteousnesse:
as for the proud Justiciary, let him First know, that righteousness severed from Faith, is no righteousness:
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though righteousnesse ioyned with Faith be of good vse, yet seuered from Faith, it is of no vse at all.
though righteousness joined with Faith be of good use, yet severed from Faith, it is of no use At all.
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Secondly, that the Brest-plate of righteousnesse, which the best men euer in this World had, was full of crackes and holes, full of many defects and imperfections, through which Satan would soone haue wounded them euen to death,
Secondly, that the Breastplate of righteousness, which the best men ever in this World had, was full of cracks and holes, full of many defects and imperfections, through which Satan would soon have wounded them even to death,
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if they had not had this shield.
if they had not had this shield.
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(38) treatise (DIV2)
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As for the secure Protestant, if euer hee feele the fire of Satans darts, he will find that all the assurance which possibly he can attaine vnto, is little enough. That poore man which said;
As for the secure Protestant, if ever he feel the fire of Satan darts, he will find that all the assurance which possibly he can attain unto, is little enough. That poor man which said;
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I beleeue, Lord helpe my vnbeliefe: I believe, Lord help my unbelief:
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And the Disciples which said, Lord increase our faith, saw that a good hope was not enough.
And the Disciples which said, Lord increase our faith, saw that a good hope was not enough.
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As a preseruatiue against this poysonous temptation, wee must labour for all the assurance of Faith that wee can.
As a preservative against this poisonous temptation, we must labour for all the assurance of Faith that we can.
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§. 90. Answer to Satans suggestion of the damage arising from Faith.
§. 90. Answer to Satan suggestion of the damage arising from Faith.
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4 Suggest. FAith is hurtfull to a mans credit, honour, profit, pleasure, &c. Herein Satan preuaileth with worldlings, whose hearts are onely on things here below.
4 Suggest. FAith is hurtful to a men credit, honour, profit, pleasure, etc. Herein Satan prevaileth with worldlings, whose hearts Are only on things Here below.
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Answer. First, the price of Faith, yea of one graine of Faith, is of more worth then all the treasure in the world: Answer. First, the price of Faith, yea of one grain of Faith, is of more worth then all the treasure in the world:
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this that good Merchant well knew, who sold all to buy it. Secondly, they who are wounded with Satans fiery darts, would willingly forgoe all credit, wealth,
this that good Merchant well knew, who sold all to buy it. Secondly, they who Are wounded with Satan fiery darts, would willingly forgo all credit, wealth,
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and pleasure that the World possibly can giue, for a dramme of Faith. Thirdly there can be no true credit, honour, &c. without Faith:
and pleasure that the World possibly can give, for a dram of Faith. Thirdly there can be no true credit, honour, etc. without Faith:
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all are sanctified by Faith, otherwise they are meere shadowes and shewes. §. 91. Answer to Satans suggestion of Mans vnworthinesse.
all Are sanctified by Faith, otherwise they Are mere shadows and shows. §. 91. Answer to Satan suggestion of men unworthiness.
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5 Suggest. FAith is too good and precious a thing for poore wretched sinners to haue:
5 Suggest. FAith is too good and precious a thing for poor wretched Sinners to have:
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herein hee preuaileth with distressed fearefull Christians.
herein he prevaileth with distressed fearful Christians.
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Answer. For remouing of this, wee must remember what was before deliuered of Gods free grace, Answer. For removing of this, we must Remember what was before Delivered of God's free grace,
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and rich bounty, which is not restrained by our vn worthinesse.
and rich bounty, which is not restrained by our vn worthiness.
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If the Diuell by these, or such like meanes cannot keepe vs from getting faith, he hath other wiles to wrest it from vs, which follow.
If the devil by these, or such like means cannot keep us from getting faith, he hath other wiles to wrest it from us, which follow.
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§. 92. Answer to Satans suggestion of mans imperfection. 6 Suggest. THy Faith is not sound, but counterfeit:
§. 92. Answer to Satan suggestion of men imperfection. 6 Suggest. THy Faith is not found, but counterfeit:
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for it is mixed with many imperfections, transgressions, weakenesses, doubtings; there is no growth or increase of it:
for it is mixed with many imperfections, transgressions, Weaknesses, doubtings; there is no growth or increase of it:
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many weake Christians are brought hereby to stagger.
many weak Christians Are brought hereby to stagger.
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Answer. Oft proue thy Faith, especially by the causes, and by thy loue, and true desire to liue honestly: Answer. Oft prove thy Faith, especially by the Causes, and by thy love, and true desire to live honestly:
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Know that euery thing here is imperfect, yet that truth and imperfection may stand together: striue against these imperfections, and vse the meanes for encrease of Faith.
Know that every thing Here is imperfect, yet that truth and imperfection may stand together: strive against these imperfections, and use the means for increase of Faith.
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§. 93. Answer to Satans suggestion of trusting to meanes. 7 Suggest. THere are meete helps afforded for all distresses:
§. 93. Answer to Satan suggestion of trusting to means. 7 Suggest. THere Are meet helps afforded for all Distresses:
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why may not men trust to them? Is it not good to seeke to the Physician in sicknesse? to trust vnto number and prowesse of men in warre? and to friends in time of need? Thus he maketh many to cast away the shield of Faith, their confidence in God,
why may not men trust to them? Is it not good to seek to the physician in sickness? to trust unto number and prowess of men in war? and to Friends in time of need? Thus he makes many to cast away the shield of Faith, their confidence in God,
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and to trust vnto outward meanes, as Asa. Answer. All meanes are subordinate to Gods Prouidence, and guided thereby:
and to trust unto outward means, as Asa. Answer. All means Are subordinate to God's Providence, and guided thereby:
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therefore in the vse of them wee must looke vnto God, and depend on him, and call vpon him for a blessing: Therefore in the use of them we must look unto God, and depend on him, and call upon him for a blessing:
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neither supply of meet meanes, nor want of them, must any whit lessen our trust in God,
neither supply of meet means, nor want of them, must any whit lessen our trust in God,
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but to God must all the glory be giuen, whatsoeuer the meanes be. §. 94. Answer to Satans suggestion of apostacy.
but to God must all the glory be given, whatsoever the means be. §. 94. Answer to Satan suggestion of apostasy.
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8 Suggest. THou canst neuer hold out:
8 Suggest. THou Canst never hold out:
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thy Faith will not onely be in vaine, but thy latter end is like to be worse then the beginning:
thy Faith will not only be in vain, but thy latter end is like to be Worse then the beginning:
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How many haue fallen away in all ages, and daily doe fall away? Answer. There are meanes to preserue and increase Faith, as well as to get it:
How many have fallen away in all ages, and daily do fallen away? Answer. There Are means to preserve and increase Faith, as well as to get it:
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let them be well vsed, and thy Faith shall neuer faile: Remember Christs prayer for Peters Faith:
let them be well used, and thy Faith shall never fail: remember Christ prayer for Peter's Faith:
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as for others, wee cannot so well know the •oundnesse of their Faith as of our owne.
as for Others, we cannot so well know the •oundnesse of their Faith as of our own.
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§. 95. Direction against Satans stormes.
§. 95. Direction against Satan storms.
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IF he preuaile not by any of these, or such like subtill suggestions, he will try by all the stormes and troubles he can, to shake and ouerthrow our Faith.
IF he prevail not by any of these, or such like subtle suggestions, he will try by all the storms and Troubles he can, to shake and overthrow our Faith.
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We must therefore be like sound Oaken Trees, which the more they are shaken, the deeper roote they get in the earth;
We must Therefore be like found Oaken Trees, which the more they Are shaken, the Deeper root they get in the earth;
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and know for our comfort, the Diuel can raise no greater stormes then God in wisedome permitteth him.
and know for our Comfort, the devil can raise no greater storms then God in Wisdom permitteth him.
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God in the end will turne all to our good, as he dealt with Iob, ( Iob 42. 10. &c.) so that if we beleeue, we shall surely be established. God in the end will turn all to our good, as he dealt with Job, (Job 42. 10. etc.) so that if we believe, we shall surely be established.
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Faith maketh men secure in perils. THE SEAVENTH PART. The Helmet of Hope. Ephesians 6. 17. And take the Helmet of Saluation.
Faith makes men secure in perils. THE SEVENTH PART. The Helmet of Hope. Ephesians 6. 17. And take the Helmet of Salvation.
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§. 1. Of the difficulty of a Christian Souldiers Estate. EXcellent meanes of defence are those whereof we haue heard, especially the last of them:
§. 1. Of the difficulty of a Christian Soldiers Estate. EXcellent means of defence Are those whereof we have herd, especially the last of them:
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yet the Apostle thinketh them not sufficient, but proceedeth to set forth other peeces of armour, saying, And take, &c. Whence wee may well gather, that
yet the Apostle Thinketh them not sufficient, but Proceedeth to Set forth other Pieces of armour, saying, And take, etc. Whence we may well gather, that
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It is no easie matter to be a Christian Souldier, and stedfastly to stand vnto the end against all assaults. It is no easy matter to be a Christian Soldier, and steadfastly to stand unto the end against all assaults.
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Many graces are needfull to be added one to another for that purpose.
Many graces Are needful to be added one to Another for that purpose.
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One might haue though that when hee had named the shield of Faith, he need haue added no more:
One might have though that when he had nam the shield of Faith, he need have added no more:
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but God who knoweth both our weakenesse and pronenesse to faint, and also the power and subtilty of our aduersaries better then our selues, seeth it needfull that an helmet be vsed as well as a shield:
but God who Knoweth both our weakness and proneness to faint, and also the power and subtlety of our Adversaries better then our selves, sees it needful that an helmet be used as well as a shield:
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our care therefore must be to vse this also. §. 2. Of the Spirituall Grace here meant.
our care Therefore must be to use this also. §. 2. Of the Spiritual Grace Here meant.
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THis fift peace of Spirituall Armour (though it bee not plainely expressed) is necessarily implied to be Hope; for in another place where hee vseth this metaphor, hee expresseth Hope, Put on (saith he) for an Helmet the hope of Saluation.
THis fift peace of Spiritual Armour (though it be not plainly expressed) is necessarily implied to be Hope; for in Another place where he uses this metaphor, he Expresses Hope, Put on (Says he) for an Helmet the hope of Salvation.
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What could more plainely be spoken? and what better interpreter of the Apostles minde could wee haue then the Apostle himselfe?
What could more plainly be spoken? and what better interpreter of the Apostles mind could we have then the Apostle himself?
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Saluation is thus applied to Hope, because
Salvation is thus applied to Hope, Because
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1 Saluation is the maine end of our Hope, that which aboue all toher things wee waite for:
1 Salvation is the main end of our Hope, that which above all toher things we wait for:
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when we come to the possession of it, then hath Hope her end, and period. when we come to the possession of it, then hath Hope her end, and Period.
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2 It is an especiall meanes of attaining vnto Saluation, ( We are saued by Hope.
2 It is an especial means of attaining unto Salvation, (We Are saved by Hope.
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) This is that coard whereby wee hold fast to Gods promises till they bee all accomplished, which will not bee vntill wee enioy saluation.
) This is that coard whereby we hold fast to God's promises till they be all accomplished, which will not be until we enjoy salvation.
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3 Herein lieth a maine difference betwixt the hope of worldlings, and Saints: their hope reacheth no further then to the things of this life;
3 Herein lies a main difference betwixt the hope of worldlings, and Saints: their hope reaches no further then to the things of this life;
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therefore when they die their hope perisheth, but these hope for an inheritance immortall, &c. Therefore they haue hope in their death: for if in this life onely wee haue hope in Christ, wee are of all men the most miserable.
Therefore when they die their hope Perishes, but these hope for an inheritance immortal, etc. Therefore they have hope in their death: for if in this life only we have hope in christ, we Are of all men the most miserable.
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Thus hauing shewed what this Helmet of Saluation is, I will distinctly shew, 1. What Hope is. 2 How it differeth from Faith. 3 How fitly it is compared to an Helmet. 4 How necessary it is. 5 How it is gotten, preserued,
Thus having showed what this Helmet of Salvation is, I will distinctly show, 1. What Hope is. 2 How it differeth from Faith. 3 How fitly it is compared to an Helmet. 4 How necessary it is. 5 How it is got, preserved,
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and vsed. 6 What are Satans wiles against it. §. 3. Of the definition of Hope.
and used. 6 What Are Satan wiles against it. §. 3. Of the definition of Hope.
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HOpe is an expectation of such good things to come, as God hath promised, and Faith beleeued.
HOpe is an expectation of such good things to come, as God hath promised, and Faith believed.
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1 In expectation especially consisteth the very nature of Hope; If we hope, &c. We waite. Dauid ioyneth hoping and waiting together,
1 In expectation especially Consisteth the very nature of Hope; If we hope, etc. We wait. David Joineth hoping and waiting together,
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as implying one and the same thing; Waite vpon the Lord, and hope in him.
as implying one and the same thing; Wait upon the Lord, and hope in him.
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2 Good things are the proper obiect of Hope: herein it differeth from Feare: We feare things euill and hurtfull.
2 Good things Are the proper Object of Hope: herein it differeth from fear: We Fear things evil and hurtful.
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I looked, that is, hoped for good (saith Iob: ) The thing (namely) that euill thing which I feared, is come vpon me? Iob 3. 25 & 30. 26.)I looked, that is, hoped for good (Says Job:) The thing (namely) that evil thing which I feared, is come upon me? Job 3. 25 & 30. 26.)
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3 These good things are to come: not past, nor present, which either are or haue beene seene:
3 These good things Are to come: not past, nor present, which either Are or have been seen:
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Hope which is seene, is no hope: for how can a man hope for that which he seeth? Hope which is seen, is no hope: for how can a man hope for that which he sees?
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4 They are also such as God hath promised.
4 They Are also such as God hath promised.
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For the ground of our Hope is the promise of God, who is faithfull and true:
For the ground of our Hope is the promise of God, who is faithful and true:
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we may well waite for that which he hath promised, whatsoeuer it be. In this respect this true Hope is termed The Hope of the Gospel:
we may well wait for that which he hath promised, whatsoever it be. In this respect this true Hope is termed The Hope of the Gospel:
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that is, an Hope which waiteth for those things which in the Gospel are promised. This was the ground of Simeons Hope.
that is, an Hope which waits for those things which in the Gospel Are promised. This was the ground of Simeons Hope.
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These promises are of all needfull things in this world, both Spirituall and Temporall; of assistance vnder all crosses, and of deliuerance from them:
These promises Are of all needful things in this world, both Spiritual and Temporal; of assistance under all Crosses, and of deliverance from them:
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and at length of eternall glory and happinesse in heauen, which (because it is furthest off,
and At length of Eternal glory and happiness in heaven, which (Because it is furthest off,
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and includeth in it an accomplishment of all other promises,) is the most proper obiect of Hope.
and includeth in it an accomplishment of all other promises,) is the most proper Object of Hope.
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In which respect the Scripture doth thus entitle it, Hope of Saluation, Hope of eternall life, Hope of glory, &c.
In which respect the Scripture does thus entitle it, Hope of Salvation, Hope of Eternal life, Hope of glory, etc.
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5 The things we hope for, are also such as Faith beleeued. For there is such a relation betwixt Faith and Hope,
5 The things we hope for, Are also such as Faith believed. For there is such a Relation betwixt Faith and Hope,
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as is betwixt a mother and a daughter: Faith is the mother that bringeth forth Hope;
as is betwixt a mother and a daughter: Faith is the mother that brings forth Hope;
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and Hope is a blessed daughter which nourisheth Faith. Faith is the ground of things hoped for.
and Hope is a blessed daughter which Nourishes Faith. Faith is the ground of things hoped for.
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Till a thing be beleeued, a man will neuer hope for it: By Faith we waite: that is, Faith causeth vs to waite.
Till a thing be believed, a man will never hope for it: By Faith we wait: that is, Faith Causes us to wait.
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Againe, except a man hope, and waite for that which he beleeueth, his Faith will soone decay.
Again, except a man hope, and wait for that which he Believeth, his Faith will soon decay.
av, c-acp dt n1 n1, cc vvi p-acp d r-crq pns31 vvz, po31 n1 vmb av vvi.
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§. 4. Of assurance and patience of Hope. THus in generall we see what Hope is.
§. 4. Of assurance and patience of Hope. THus in general we see what Hope is.
§. crd pp-f n1 cc n1 pp-f n1. av p-acp n1 pns12 vvb r-crq vvb vbz.
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There are two especiall properties which the Scripture doth oft annexe to Hope, 1 Assurance. 2 Patience. There Are two especial properties which the Scripture does oft annex to Hope, 1 Assurance. 2 Patience.
pc-acp vbr crd j n2 r-crq dt n1 vdz av vvi p-acp vvb, crd n1. crd n1.
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For Assurance, expresly saith the Apostle, Shew diligence to the full Assurance of Hope.
For Assurance, expressly Says the Apostle, Show diligence to the full Assurance of Hope.
p-acp n1, av-j vvz dt n1, vvb n1 p-acp dt j n1 pp-f n1.
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In regard of this property it is said, Hope maketh not ashamed, that is, disappointeth not him that hopeth, of the thing which he waiteth for,
In regard of this property it is said, Hope makes not ashamed, that is, disappointeth not him that Hopes, of the thing which he waits for,
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so as he need not be ashamed of his Hope. Fitly therefore is it termed, An Anchor of the soule, both sure and stedfast.
so as he need not be ashamed of his Hope. Fitly Therefore is it termed, an Anchor of the soul, both sure and steadfast.
av c-acp pns31 vvb xx vbi j pp-f po31 n1. av-j av vbz pn31 vvn, dt n1 pp-f dt n1, d j cc j.
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According to the quality and quantity of Faith, is the quality and quantity of Hope. What a man beleeueth, that he hopeth for:
According to the quality and quantity of Faith, is the quality and quantity of Hope. What a man Believeth, that he Hopes for:
vvg p-acp dt n1 cc n1 pp-f n1, vbz dt n1 cc n1 pp-f n1. q-crq dt n1 vvz, cst pns31 vvz p-acp:
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as he beleeueth, so he hopeth for it: but true Faith doth assuredly beleeue the truth of Gods promises:
as he Believeth, so he Hopes for it: but true Faith does assuredly believe the truth of God's promises:
c-acp pns31 vvz, av pns31 vvz p-acp pn31: cc-acp j n1 vdz av-vvn vvb dt n1 pp-f npg1 n2:
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therefore true Hope doth certainely expect them, for there are the same props to vphold our Hope,
Therefore true Hope does Certainly expect them, for there Are the same props to uphold our Hope,
av j vvb vdz av-j vvi pno32, c-acp pc-acp vbr dt d n2 pc-acp vvi po12 n1,
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as are for our Faith, to wit, the goodnesse, power, truth, and other like attributes of God:
as Are for our Faith, to wit, the Goodness, power, truth, and other like attributes of God:
c-acp vbr p-acp po12 n1, pc-acp vvi, dt n1, n1, n1, cc j-jn j n2 pp-f np1:
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Hope ariseth not from mans promises, nor is nourished by mans merits. Our aduersaries make vncertainty a property of Hope, and ground it vpon coniectures and probabilities:
Hope arises not from men promises, nor is nourished by men merits. Our Adversaries make uncertainty a property of Hope, and ground it upon Conjectures and probabilities:
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wherby they take away one main difference betwixt the hope of sound Christians, and carnall Libertines:
whereby they take away one main difference betwixt the hope of found Christians, and carnal Libertines:
c-crq pns32 vvb av crd j n1 p-acp dt n1 pp-f j np1, cc j n2:
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and cleane ouerthrow the nature of sauing Hope: for though, by reason of the flesh, the best may sometimes wauer in their Hope,
and clean overthrow the nature of Saving Hope: for though, by reason of the Flesh, the best may sometime waver in their Hope,
cc av-j vvi dt n1 pp-f vvg n1: c-acp cs, p-acp n1 pp-f dt n1, dt js vmb av vvi p-acp po32 n1,
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as well as in their Faith:
as well as in their Faith:
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yet is not this wauering of the nature of Hope, but the more Hope encreaseth, the more is doubting dispelled.
yet is not this wavering of the nature of Hope, but the more Hope increases, the more is doubting dispelled.
av vbz xx d j-vvg pp-f dt n1 pp-f n1, cc-acp dt av-dc n1 vvz, dt dc vbz vvg vvn.
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For Patience, that also is expresly attributed to Hope: If we hope for that we see not, we doe with patience waite for it:
For Patience, that also is expressly attributed to Hope: If we hope for that we see not, we do with patience wait for it:
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How needfull it is that our Hope bee accompanied with patience, we shall see hereafter. §. 5. Of the agreement betwixt Faith and Hope.
How needful it is that our Hope be accompanied with patience, we shall see hereafter. §. 5. Of the agreement betwixt Faith and Hope.
c-crq j pn31 vbz d po12 n1 vbi vvn p-acp n1, pns12 vmb vvi av. §. crd pp-f dt n1 p-acp n1 cc n1.
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HOpe agreeth with Faith in many things: for example in these.
HOpe agreeth with Faith in many things: for Exampl in these.
n1 vvz p-acp n1 p-acp d n2: p-acp n1 p-acp d.
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In the Author and worker of them both, which is Gods holy Spirit, as Faith is a fruit of the Spirit, so we abound in Hope thorow the power of the holy Ghost. In the Author and worker of them both, which is God's holy Spirit, as Faith is a fruit of the Spirit, so we abound in Hope thorough the power of the holy Ghost.
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In the common matter, for both are sauing and sanctifying graces, as We are saued by Faith, so also by Hope: and as By Faith the heart is purified, so he that hath Hope purgeth himselfe. In the Common matter, for both Are Saving and sanctifying graces, as We Are saved by Faith, so also by Hope: and as By Faith the heart is purified, so he that hath Hope Purgeth himself.
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In the Ground of them, both of them are grounded on Gods promises as we haue heard. In the Ground of them, both of them Are grounded on God's promises as we have herd.
p-acp dt n1 pp-f pno32, d pp-f pno32 vbr vvn p-acp npg1 n2 c-acp pns12 vhb vvn.
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In the fore-named properties Assurance and Patience. The same Apostle that made mention of Assurance of Hope, mentioneth also Assurance of Faith, and as he that hopeth waiteth with patience, so he which beleeueth maketh not haste. In the forenamed properties Assurance and Patience. The same Apostle that made mention of Assurance of Hope, mentioneth also Assurance of Faith, and as he that Hopes waits with patience, so he which Believeth makes not haste.
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In continuance, which is onely til they haue brought vs to the possession of the inheritance promised: In Continuance, which is only till they have brought us to the possession of the inheritance promised:
p-acp n1, r-crq vbz j c-acp pns32 vhb vvn pno12 p-acp dt n1 pp-f dt n1 vvd:
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in which respect Loue, which continueth euen in Heauen, is preferred both to Faith and Hope. In many excellent effects:
in which respect Love, which Continueth even in Heaven, is preferred both to Faith and Hope. In many excellent effects:
p-acp r-crq n1 n1, r-crq vvz av p-acp n1, vbz vvn av-d p-acp n1 cc vvb. p-acp d j n2:
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as are a cleare and quiet conscience: an vtter denyall of a mans selfe: a casting of himselfe wholly on Gods grace:
as Are a clear and quiet conscience: an utter denial of a men self: a casting of himself wholly on God's grace:
a-acp vbr dt j cc j-jn n1: dt j n1 pp-f dt ng1 n1: dt n-vvg pp-f px31 av-jn p-acp npg1 n1:
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a patient bearing of all crosses, perseuerance vnto the end, &c. §. 6. Of the difference betwixt Faith and Hope.
a patient bearing of all Crosses, perseverance unto the end, etc. §. 6. Of the difference betwixt Faith and Hope.
dt j n-vvg pp-f d n2, n1 p-acp dt n1, av §. crd pp-f dt n1 p-acp n1 cc n1.
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THey differ in these things especially. 1 In their order: Faith is first, for it bringeth forth Hope:
THey differ in these things especially. 1 In their order: Faith is First, for it brings forth Hope:
pns32 vvb p-acp d n2 av-j. vvn p-acp po32 n1: n1 vbz ord, c-acp pn31 vvz av n1:
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Faith is the ground of things hoped for. 2 In the kind of Obiect: Faith is also of things past, and present: Faith is the ground of things hoped for. 2 In the kind of Object: Faith is also of things passed, and present:
n1 vbz dt n1 pp-f n2 vvn p-acp. crd n1 dt n1 pp-f n1: n1 vbz av pp-f n2 vvd, cc j:
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hope onely of things to come. Obiect. Faith is also of things to come: for we beleeue eternall life.
hope only of things to come. Object. Faith is also of things to come: for we believe Eternal life.
vvb av-j pp-f n2 pc-acp vvi. n1. n1 vbz av pp-f n2 pc-acp vvi: c-acp pns12 vvb j n1.
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Answ. Faith giueth a subsistence, and present being, to such things as are to come; Answer Faith gives a subsistence, and present being, to such things as Are to come;
np1 n1 vvz dt n1, cc j vbg, p-acp d n2 c-acp vbr pc-acp vvi;
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by it we beleeue those good things which are promised to be ours, though the possession of them be to come.
by it we believe those good things which Are promised to be ours, though the possession of them be to come.
p-acp pn31 pns12 vvi d j n2 r-crq vbr vvn pc-acp vbi png12, cs dt n1 pp-f pno32 vbi p-acp vvn.
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3 In their nature: Faith beleeueth the very truth of Gods promises, and sealeth that God is true:
3 In their nature: Faith Believeth the very truth of God's promises, and Sealeth that God is true:
crd n1 po32 n1: n1 vvz dt j n1 pp-f npg1 n2, cc vvz cst np1 vbz j:
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Hope waiteth till God manifest and accomplish his truth. Thus we see that Hope is a different and distinct grace frō Faith: yea so,Hope waits till God manifest and accomplish his truth. Thus we see that Hope is a different and distinct grace from Faith: yea so,
vvb vvz p-acp np1 j cc vvi po31 n1. av pns12 vvb d vvb vbz dt j cc j n1 p-acp n1: uh av,
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as it may be of vse when faith faileth:
as it may be of use when faith Faileth:
c-acp pn31 vmb vbi pp-f n1 c-crq n1 vvz:
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and it serueth to cherish and vphold Faith: needfull it is therfore that vnto Faith it be added.
and it serveth to cherish and uphold Faith: needful it is Therefore that unto Faith it be added.
cc pn31 vvz pc-acp vvi cc vvi n1: j pn31 vbz av cst p-acp n1 pn31 vbb vvn.
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§. 7. Of the resemblance betwixt Hope and an Helmet.
§. 7. Of the resemblance betwixt Hope and an Helmet.
§. crd pp-f dt n1 p-acp n1 cc dt n1.
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FItly is Hope resembled to an Helmet, which, according to the notation of the Greeke word, couereth the head all ouer,
FItly is Hope resembled to an Helmet, which, according to the notation of the Greek word, Covereth the head all over,
av-j vbz vvb vvd p-acp dt n1, r-crq, vvg p-acp dt n1 pp-f dt jp n1, vvz dt n1 d a-acp,
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so as vnder it may be comprised the Beuer, and whatsoeuer couereth the face.
so as under it may be comprised the Beaver, and whatsoever Covereth the face.
av c-acp p-acp pn31 vmb vbi vvn dt n1, cc r-crq vvz dt n1.
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The vse of this Helmet is to keep and fence the head safe from Arrowes, Darts, Bullets, Swords and other weapons, whereby it might otherwise be sorely wounded,
The use of this Helmet is to keep and fence the head safe from Arrows, Darts, Bullets, Swords and other weapons, whereby it might otherwise be sorely wounded,
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and the man be killed downe-right.
and the man be killed downright.
cc dt n1 vbb vvn av-j.
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He that hath his head and face well and safely couered, will be bold and couragious without feare, lifting vp his head,
He that hath his head and face well and safely covered, will be bold and courageous without Fear, lifting up his head,
pns31 cst vhz po31 n1 cc n1 av cc av-j vvn, vmb vbi j cc j p-acp n1, vvg a-acp po31 n1,
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and looking his enemy in the face, and so boldly goe on forward, not fearing Arrowes, Darts,
and looking his enemy in the face, and so boldly go on forward, not fearing Arrows, Darts,
cc vvg po31 n1 p-acp dt n1, cc av av-j vvi a-acp av-j, xx vvg n2, n2,
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or any such things that shall be shot, or throwne at him.
or any such things that shall be shot, or thrown At him.
cc d d n2 cst vmb vbi vvn, cc vvn p-acp pno31.
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Euen so he whose soule is established with Hope, waiting for Saluation in the end, will with an holy resolution goe on in his course to God, not fearing the manifold assaults of his spirituall enemies, being assured that they shall not pierce his soule,
Eve so he whose soul is established with Hope, waiting for Salvation in the end, will with an holy resolution go on in his course to God, not fearing the manifold assaults of his spiritual enemies, being assured that they shall not pierce his soul,
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but that at length he shall remaine a Victorer, when the Diuell and his instruments haue shot all their Arrowes against him.
but that At length he shall remain a Victorer, when the devil and his Instruments have shot all their Arrows against him.
cc-acp cst p-acp n1 pns31 vmb vvi dt n1, c-crq dt n1 cc po31 n2 vhb vvn d po32 n2 p-acp pno31.
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Hope of Saluation maketh a man rouse vp his soule and spirit in the midst of temptations:
Hope of Salvation makes a man rouse up his soul and Spirit in the midst of temptations:
n1 pp-f n1 vvz dt n1 vvb a-acp po31 n1 cc n1 p-acp dt n1 pp-f n2:
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thus much the notation of that word, whereby the Apostle setteth forth the Hope and earnest expectation of the creature, implieth.
thus much the notation of that word, whereby the Apostle sets forth the Hope and earnest expectation of the creature, Implies.
av d dt n1 pp-f cst n1, c-crq dt n1 vvz av dt n1 cc j n1 pp-f dt n1, vvz.
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Dauid alludeth heereunto, saying, Vnto thee, O Lord, lift I vp my soule: David alludeth hereunto, saying, Unto thee, Oh Lord, lift I up my soul:
np1 vvz av, vvg, p-acp pno21, uh n1, vvb pns11 a-acp po11 n1:
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And againe, I will lift vp mine eyes to the mountaine, from whence my helpe commeth.
And again, I will lift up mine eyes to the mountain, from whence my help comes.
cc av, pns11 vmb vvi a-acp po11 n2 p-acp dt n1, p-acp c-crq po11 n1 vvz.
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Out of all that hath beene said, may easily be gathered what is the vse of hope,
Out of all that hath been said, may Easily be gathered what is the use of hope,
av pp-f d cst vhz vbn vvn, vmb av-j vbi vvn r-crq vbz dt n1 pp-f n1,
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and how needfull and profitable a peece of Armour it is. §. 8. Of the vse of Hope.
and how needful and profitable a piece of Armour it is. §. 8. Of the use of Hope.
cc c-crq j cc j dt n1 pp-f n1 pn31 vbz. §. crd pp-f dt n1 pp-f n1.
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THe vse of it is to keepe vs from fainting, that we be not confounded through any assaults of our enemies:
THe use of it is to keep us from fainting, that we be not confounded through any assaults of our enemies:
dt n1 pp-f pn31 vbz pc-acp vvi pno12 p-acp vvg, cst pns12 vbb xx vvn p-acp d n2 pp-f po12 n2:
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for Hope maketh not ashamed, but maketh bold and confident:
for Hope makes not ashamed, but makes bold and confident:
c-acp n1 vvz xx j, p-acp vvz j cc j:
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Dauid implieth that he had fainted, but for his hope, and thereupon exhorteth others to Hope in the Lord. In this respect, the Apostle vseth another metaphor, David Implies that he had fainted, but for his hope, and thereupon exhorteth Others to Hope in the Lord. In this respect, the Apostle uses Another metaphor,
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and resembleth Hope to an Anchor. When Mariners haue a good sound Anchor fast tyed to the ship with a strong Cable,
and resembles Hope to an Anchor. When Mariners have a good found Anchor fast tied to the ship with a strong Cable,
cc vvz vvb p-acp dt n1. c-crq n2 vhb dt j j n1 av-j vvn p-acp dt n1 p-acp dt j n1,
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and fast fixed on firme ground, they dare sleepe quietly therein, though stormes and tempests arise:
and fast fixed on firm ground, they Dare sleep quietly therein, though storms and tempests arise:
cc av-j vvn p-acp j n1, pns32 vvb av av-jn av, cs n2 cc n2 vvb:
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for the Anchor will keepe the ship safe and sure, so as it cannot be carried away of winds,
for the Anchor will keep the ship safe and sure, so as it cannot be carried away of winds,
c-acp dt n1 vmb vvi dt n1 j cc j, av c-acp pn31 vmbx vbi vvn av pp-f n2,
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nor beaten against rocks, nor swallowed of gulfes.
nor beaten against Rocks, nor swallowed of gulfs.
ccx vvn p-acp n2, ccx vvd pp-f n2.
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Thus doth Hope after an holy maner make vs secure, and that though afflictions and temptations like stormes, be raised against vs. Though I should walke through the valley of the shadow of death, I will feare no euill, saith Dauid; whereby he manifesteth his holy security, which also he doth by many other like speeches in his Psalmes.
Thus does Hope After an holy manner make us secure, and that though afflictions and temptations like storms, be raised against us Though I should walk through the valley of the shadow of death, I will Fear no evil, Says David; whereby he manifesteth his holy security, which also he does by many other like Speeches in his Psalms.
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§. 9. Of the need of Hope, in regard of the vncertaine and long date of Gods promises.
§. 9. Of the need of Hope, in regard of the uncertain and long date of God's promises.
§. crd pp-f dt n1 pp-f n1, p-acp n1 pp-f dt j cc j n1 pp-f npg1 n2.
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THis being the vse of Hope, it is very needfull, yea necessary, and that in foure respects.
THis being the use of Hope, it is very needful, yea necessary, and that in foure respects.
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1 In regard of the time which God hath set downe for the accomplishment of his promises, which time is oft both vnknowne,
1 In regard of the time which God hath Set down for the accomplishment of his promises, which time is oft both unknown,
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and long dated, though the time be of God certainly determined, so as it cannot be preuented, (Ioh. 7. 30.) nor shall be ouerpassed, (Hab. 2. 3.) yet it is not alwayes made knowne vnto vs. It is therefore needfull that we waite for the time of the accomplishment of them.
and long dated, though the time be of God Certainly determined, so as it cannot be prevented, (John 7. 30.) nor shall be overpassed, (Hab. 2. 3.) yet it is not always made known unto us It is Therefore needful that we wait for the time of the accomplishment of them.
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Such a collection doth Christ himselfe inferre vpon such a ground: Take heede, watch and pray:
Such a collection does christ himself infer upon such a ground: Take heed, watch and pray:
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for ye know not when the time is. for you know not when the time is.
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And excellently doth he exemplifie it by the parable of the seruants that waited while their Master returned from the wedding.
And excellently does he exemplify it by the parable of the Servants that waited while their Master returned from the wedding.
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In wisedome also it pleaseth God many times to set a long date to the accomplishment of his promises.
In Wisdom also it Pleases God many times to Set a long date to the accomplishment of his promises.
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When Abraham came out of Haran, then God promised seed vnto him, and a blessing vpon his seed,
When Abraham Come out of Haran, then God promised seed unto him, and a blessing upon his seed,
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yet was Abraham an hundred yeeres old before he had a childe of Sarah: so there passed at least twenty fiue yeeres betwixt the making and performing of this promise, (compare Gen. 12. 4. & 21: 5.) yet aboue Hope, vnder Hope, did he wait for it.
yet was Abraham an hundred Years old before he had a child of Sarah: so there passed At least twenty fiue Years betwixt the making and performing of this promise, (compare Gen. 12. 4. & 21: 5.) yet above Hope, under Hope, did he wait for it.
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The promise which was made to Simeon was not accomplished till he was an old man, ready to die; yet he continued to wait. The promise which was made to Simeon was not accomplished till he was an old man, ready to die; yet he continued to wait.
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There passed almost foure thousand yeeres betwixt that time. wherein the blessed seed of the woman was first promised, and wherein he was exhibited.
There passed almost foure thousand Years betwixt that time. wherein the blessed seed of the woman was First promised, and wherein he was exhibited.
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There haue passed aboue fiue thousand yeeres since the time that the glorious comming of Christ vnto iudgement was promised,
There have passed above fiue thousand Years since the time that the glorious coming of christ unto judgement was promised,
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and yet is not accomplished, and God knoweth when it shall be. The date of many promises, are much longer then the Saints thought of:
and yet is not accomplished, and God Knoweth when it shall be. The date of many promises, Are much longer then the Saints Thought of:
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and they are kept longer in suspence then they looked for. In this respect there is great need of Hope, yea of patient Hope.
and they Are kept longer in suspense then they looked for. In this respect there is great need of Hope, yea of patient Hope.
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Note the answer giuen to the soules vnder the Altar, which was, That they should rest till their fellow seruants,
Note the answer given to the Souls under the Altar, which was, That they should rest till their fellow Servants,
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and their brethren that should be killed euen as they were, were fulfilled. and their brothers that should be killed even as they were, were fulfilled.
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The office of Hope, is to make vs waite, and still to waite, and that with patience,
The office of Hope, is to make us wait, and still to wait, and that with patience,
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though God tarry neuer so long, Though it tarry, waite, (Hab. 2. 3.) Dauid waited though his soule fainted. (Psal. 119. 81.) §. 10. Of the need of Hope in regard of troubles.
though God tarry never so long, Though it tarry, wait, (Hab. 2. 3.) David waited though his soul fainted. (Psalm 119. 81.) §. 10. Of the need of Hope in regard of Troubles.
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2 IN regard of those many troubles and perplexities which doe fall out betwixt the making and accomplishing of Gods promises, we haue a great need of Hope.
2 IN regard of those many Troubles and perplexities which do fallen out betwixt the making and accomplishing of God's promises, we have a great need of Hope.
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After that God had promised Canaan to Israel, Israel was in miserable bondage before he possessed Canaan: yea, After that God had promised Canaan to Israel, Israel was in miserable bondage before he possessed Canaan: yea,
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after God had sent Moses to tell them that the promised time of their deliuerance was come, they were more cruelly oppressed, before they could get out;
After God had sent Moses to tell them that the promised time of their deliverance was come, they were more cruelly oppressed, before they could get out;
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and when they were got out, what and how many streights were they brought vnto at the red sea,
and when they were god out, what and how many straights were they brought unto At the read sea,
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and in the wildernesse before they entred into Canaan? euen such and so many,
and in the Wilderness before they entered into Canaan? even such and so many,
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as of all the men which came out of Aegypt, onely two (which patiently waited to the end,) entred into it.
as of all the men which Come out of Egypt, only two (which patiently waited to the end,) entered into it.
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Dauid was promised to haue the Kingdome of Israel: but how was he persecuted, and made to fly the Countrey before he was crowned? How oft were the people of God made a prey to their enemies,David was promised to have the Kingdom of Israel: but how was he persecuted, and made to fly the Country before he was crowned? How oft were the people of God made a prey to their enemies,
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and scorned among the nations before the promised Messiah was exhibited? What desolations hath the Church been brought vnto (it hath been like the Moone in the deepest waine) and yet Christ not come?
and scorned among the Nations before the promised Messiah was exhibited? What desolations hath the Church been brought unto (it hath been like the Moon in the Deepest wain) and yet christ not come?
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Thus doth the Lord in wisdome dispose of his Church while it is here warfaring on earth;
Thus does the Lord in Wisdom dispose of his Church while it is Here warfaring on earth;
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as for many other iust and weighty reasons, so to try if we can waite, patiently waite,
as for many other just and weighty Reasons, so to try if we can wait, patiently wait,
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and that vnder Hope, though it be aboue Hope.
and that under Hope, though it be above Hope.
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In regard of these troubles, therefore is Hope very needfull, as the Apostle implieth, who earnestly exhorteth the Hebrewes,
In regard of these Troubles, Therefore is Hope very needful, as the Apostle Implies, who earnestly exhorteth the Hebrews,
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euen in this respect to waite.
even in this respect to wait.
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It is the office of Hope, to make vs waite and abide til God remoue the crosse.
It is the office of Hope, to make us wait and abide till God remove the cross.
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§. II. Of the need of Hope in regard of the scoffes of the wicked. 3 HOpe is needfull in regard of the scoffes and reproaches of the wicked:
§. II Of the need of Hope in regard of the scoffs of the wicked. 3 HOpe is needful in regard of the scoffs and Reproaches of the wicked:
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for if Gods promises be not speedily accomplished, they are ready to vpbraide Gods children, for if God's promises be not speedily accomplished, they Are ready to upbraid God's children,
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and say, Where are his promises? If afflictions befall them, Where is their God? If afflictions be greeuous, There is no helpe for him in God.
and say, Where Are his promises? If afflictions befall them, Where is their God? If afflictions be grievous, There is no help for him in God.
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Is not then Hope necessary to vphold vs against these? Dauid hereby vpheld himselfe:
Is not then Hope necessary to uphold us against these? David hereby upheld himself:
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for when the wicked said, Where is their God, he said to his Soule, Waite on God.
for when the wicked said, Where is their God, he said to his Soul, Wait on God.
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It is the office of Hope to make vs looke so much the more stedfastly vpon God,
It is the office of Hope to make us look so much the more steadfastly upon God,
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and the faster to cleaue vnto him, by how much the more wicked men doe seeke to draw vs from the Lord.
and the faster to cleave unto him, by how much the more wicked men do seek to draw us from the Lord.
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§. 12. Of the neede of Hope in regard of our owne weakenesse.
§. 12. Of the need of Hope in regard of our own weakness.
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4 VVE haue need of Hope, in regard of our own weakenesse, for we are very prone by nature to thinke that God forgetteth vs,
4 WE have need of Hope, in regard of our own weakness, for we Are very prove by nature to think that God forgetteth us,
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and remembreth not his promises made to vs, if at least it be a long time before he accomplish them;
and Remember not his promises made to us, if At least it be a long time before he accomplish them;
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or if he bring vs to any streights, and seeme to hide his face from vs. Dauid was herewith sorely tempted, it made him cry out,
or if he bring us to any straights, and seem to hide his face from us David was herewith sorely tempted, it made him cry out,
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and say, How long wilt thou forget me, O Lord, for euer? How long wilt thou hide thy face from me? But what vpheld him? himselfe sheweth that it was his hope ▪ For in the same Psalme he saith, I trust in thy mercy.
and say, How long wilt thou forget me, Oh Lord, for ever? How long wilt thou hide thy face from me? But what upheld him? himself shows that it was his hope ▪ For in the same Psalm he Says, I trust in thy mercy.
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It is the office of Hope in this respect, to make vs hope aboue hope, as Abraham; and against sence, as Iob.
It is the office of Hope in this respect, to make us hope above hope, as Abraham; and against sense, as Job
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Thus we see that hope is so needfull, as there is no liuing in this world without it:
Thus we see that hope is so needful, as there is no living in this world without it:
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herein is the prouerbe verified, If it were not for hope the heart would breake. §. 13. Of getting and preseruing Hope.
herein is the proverb verified, If it were not for hope the heart would break. §. 13. Of getting and preserving Hope.
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LEt vs therefore in the next place obserue how it may be, first, gotten, secondly, preserued, thirdly, wel vsed.
LEt us Therefore in the next place observe how it may be, First, got, secondly, preserved, Thirdly, well used.
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1 It is gotten by the same meanes that faith is: for it is the daughter of Faith.
1 It is got by the same means that faith is: for it is the daughter of Faith.
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The meanes which beget faith, do immediatly hereupon beget hope. 2 It is preserued by two meanes especially. The means which beget faith, do immediately hereupon beget hope. 2 It is preserved by two means especially.
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1. By a due consideration and ful perswasion of Gods properties; which make vs patiently abide for the accomplishment of his promises. 1. By a due consideration and full persuasion of God's properties; which make us patiently abide for the accomplishment of his promises.
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2 By a faithful remēbrance of Gods former dealings.
2 By a faithful remembrance of God's former dealings.
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Foure speciall properties of God are for this purpose to be obserued. 1. His free grace. 2. His infinite power. 3. His infallible truth. 4. His vnsearchable wisdome.
Foure special properties of God Are for this purpose to be observed. 1. His free grace. 2. His infinite power. 3. His infallible truth. 4. His unsearchable Wisdom.
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For being in our hearts perswaded by faith.
For being in our hearts persuaded by faith.
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First, That the same grace which mooued God to make any gracious promise, will further mooue him to accomplish it. First, That the same grace which moved God to make any gracious promise, will further move him to accomplish it.
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And secondly, That hee is able to doe it.
And secondly, That he is able to do it.
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And thirdly, So faithfull, that not a word which he hath said shall fall to the ground:
And Thirdly, So faithful, that not a word which he hath said shall fallen to the ground:
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Yea, and fourthly, That he is most wise in appointing the fittest times and seasons for all things,
Yea, and fourthly, That he is most wise in appointing the Fittest times and seasons for all things,
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so as may most make to his owne glory, and his childrens good;
so as may most make to his own glory, and his Children's good;
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we are thus brought to waite, and to continue waiting on God (without prescribing any time to him) till he hath actually performed what he faithfully promised.
we Are thus brought to wait, and to continue waiting on God (without prescribing any time to him) till he hath actually performed what he faithfully promised.
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§. 14. Of Experience nourishing Hope.
§. 14. Of Experience nourishing Hope.
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GODS former dealings both with others, and also with our selues being faithfully remembred, worke such an experience as cannot but bring forth Hope: For this experience doth euidently demonstrate what God is willing and able to doe.
GOD'S former dealings both with Others, and also with our selves being faithfully remembered, work such an experience as cannot but bring forth Hope: For this experience does evidently demonstrate what God is willing and able to do.
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Hereby was Dauids Hope much cherished and strengthened. Hereby was David Hope much cherished and strengthened.
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This meanes doth St Iames vse to strengthen the hope of Christian Iewes, bringing to their memories Gods dealing with Iob. This means does Saint James use to strengthen the hope of Christian Iewes, bringing to their memories God's dealing with Job
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For this end, we must acquaint our selues with the Histories of former times, especially such as are recorded in the holy Scriptures:
For this end, we must acquaint our selves with the Histories of former times, especially such as Are recorded in the holy Scriptures:
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for Whatsoeuer things are written afore time (namely in those Scriptures) are written for our learning, that wee thorow patience and comfort of the Scriptures might haue Hope.
for Whatsoever things Are written afore time (namely in those Scriptures) Are written for our learning, that we thorough patience and Comfort of the Scriptures might have Hope.
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It is also good to be acquainted with other Ecclesiasticall Histories: but especially to obserue Gods dealings in our owne times.
It is also good to be acquainted with other Ecclesiastical Histories: but especially to observe God's dealings in our own times.
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The experience which most of all bringeth forth Hope, is that which we haue of Gods dealing with our selues, whereof we haue two notable examples, one of Iacob, (Ge•. 32. 10.) The other of Dauid, (1 Sam. 17. 37.)
The experience which most of all brings forth Hope, is that which we have of God's dealing with our selves, whereof we have two notable Examples, one of Iacob, (Ge•. 32. 10.) The other of David, (1 Sam. 17. 37.)
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For this end we are well to obserue and remember all those gracious fauours which God from time to time vouchsafeth to vs,
For this end we Are well to observe and Remember all those gracious favours which God from time to time vouchsafeth to us,
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and not carelesly let them slip at the time present, nor negligently forget them in the time past.
and not carelessly let them slip At the time present, nor negligently forget them in the time past.
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The Israelites in the wildernesse failed in both these: They vnderstood not Gods wonders, while God was doing them;
The Israelites in the Wilderness failed in both these: They understood not God's wonders, while God was doing them;
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neither afterwards did they remember the multitude of Gods mercies.
neither afterwards did they Remember the multitude of God's Mercies.
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This was the cause that they could not waite till the time appointed for their entring into Canaan was come:
This was the cause that they could not wait till the time appointed for their entering into Canaan was come:
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but fainted, and fell in the Wildernesse. §. 15. Of meditating on the end of Hope.
but fainted, and fell in the Wilderness. §. 15. Of meditating on the end of Hope.
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TO these may be added as a further meanes to vphold and cherish Hope, a serious and frequent meditation of the end of our Hope, namely, that rich and glorious inheritance which Christ hath purchased for his Saints,
TO these may be added as a further means to uphold and cherish Hope, a serious and frequent meditation of the end of our Hope, namely, that rich and glorious inheritance which christ hath purchased for his Saints,
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and God hath promised vnto them.
and God hath promised unto them.
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Much might be saide to amplifie this point, but I will referre it to the priuate meditation of the Reader:
Much might be said to amplify this point, but I will refer it to the private meditation of the Reader:
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and let it the rather be meditated of, because we see the hopes of worldly men to be sustained with matters which are no way comparable herevnto.
and let it the rather be meditated of, Because we see the hope's of worldly men to be sustained with matters which Are no Way comparable hereunto.
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Obserue what their hope is in earthly things, which are very vncertaine: The husbandman waiteth for the fruite of the earth, and hath long patience for it,
Observe what their hope is in earthly things, which Are very uncertain: The husbandman waits for the fruit of the earth, and hath long patience for it,
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vntill hee receiue the former and the latter raine. until he receive the former and the latter rain.
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As the Husband-man, so the Souldier, the Marriner, the Merchant, who not? Their hopes make them vnter much,
As the Husbandman, so the Soldier, the Mariner, the Merchant, who not? Their hope's make them vnter much,
p-acp dt n1, av dt n1, dt n1, dt n1, r-crq xx? po32 n2 vvi pno32 zz av-d,
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and send themselues forth to great dangers, & yet oft they faile of their hopes.
and send themselves forth to great dangers, & yet oft they fail of their hope's.
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Shall Christians of all others cast away their Hope, the end whereof is more excellent then all things in Sea and Land, which also they are sure to receiue,
Shall Christians of all Others cast away their Hope, the end whereof is more excellent then all things in Sea and Land, which also they Are sure to receive,
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if they faint not? Cast not away your confidence, which hath great recompence of reward.
if they faint not? Cast not away your confidence, which hath great recompense of reward.
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§. 16. Of the resemblance betwixt Hope and an Anchor.
§. 16. Of the resemblance betwixt Hope and an Anchor.
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3 THe vse of hope may fi•ly be set forth by that other metaphor whereunto Hope is resembled, namely,
3 THe use of hope may fi•ly be Set forth by that other metaphor whereunto Hope is resembled, namely,
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an Anchor. ( Heb. 6. 19.)
an Anchor. (Hebrew 6. 19.)
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1 It must be cast vpon a sure ground. If an anchor becast into a bottomlesse sea, where is no ground,
1 It must be cast upon a sure ground. If an anchor becast into a bottomless sea, where is no ground,
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or on quick sands, which are no sure ground, it is of no vse, the shippe may be tossed vp and downe,
or on quick sands, which Are no sure ground, it is of no use, the ship may be tossed up and down,
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and suffer wracke for all that. The onely sure ground of hope is Gods promise reuealed in his Word.
and suffer wrack for all that. The only sure ground of hope is God's promise revealed in his Word.
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That this is a most firme ground cannot bee doubted of, vnlesse the goodnesse, power and faithfulnesse of God be called into question.
That this is a most firm ground cannot be doubted of, unless the Goodness, power and faithfulness of God be called into question.
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For as God himselfe is, so is his ▪ Word, faithfull and true, sure and certaine: nothing more firme and stable:
For as God himself is, so is his ▪ Word, faithful and true, sure and certain: nothing more firm and stable:
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Till heauen and earth perish, one iot or title of Gods word shall not scape, till all things be fulfilled. Till heaven and earth perish, one jot or title of God's word shall not escape, till all things be fulfilled.
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Dauid cast the anchor of his hope vpon this ground. We are therefore to acquaint our selues with Gods manifold promises. David cast the anchor of his hope upon this ground. We Are Therefore to acquaint our selves with God's manifold promises.
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2 It must be fast fixed on that sure ground.
2 It must be fast fixed on that sure ground.
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If an anchor onely lie vpon the ground, and be not fixed on it, as good be without ground. If an anchor only lie upon the ground, and be not fixed on it, as good be without ground.
cs dt n1 av-j vvi p-acp dt n1, cc vbb xx vvn p-acp pn31, c-acp j vbi p-acp n1.
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Then is hope fast fixed on Gods promise, when his promise is stedfastly beleeued: Faith maketh a way and entrance for hope.
Then is hope fast fixed on God's promise, when his promise is steadfastly believed: Faith makes a Way and Entrance for hope.
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Abraham first beleeued Gods promise, and then waited for it. Abraham First believed God's promise, and then waited for it.
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First therfore labour for true and sound faith in Gods promises, then will thy hope be sure and stedfast.
First Therefore labour for true and found faith in God's promises, then will thy hope be sure and steadfast.
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3 It must oft be setled and fixed anew.
3 It must oft be settled and fixed anew.
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If an Anchor loose and slacken after it hath once been fastned, a storme may cartie the shippe away: If an Anchor lose and slacken After it hath once been fastened, a storm may carty the ship away:
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where then is the benefit of the former fastening? Our hope in regard of our owne weakenesse,
where then is the benefit of the former fastening? Our hope in regard of our own weakness,
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and the violence of Satans manifold stormes, is much subiect to loosening, to wauering. It must therefore oft be renewed:
and the violence of Satan manifold storms, is much Subject to loosening, to wavering. It must Therefore oft be renewed:
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They that waite on the Lord shall renew their strength. They that wait on the Lord shall renew their strength.
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These words may be taken both as a promise of God, shewing what he will doe;
These words may be taken both as a promise of God, showing what he will do;
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and as a duty on our part, shewing what we ought to doe.
and as a duty on our part, showing what we ought to do.
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For this end, againe and againe meditate on those promises which we haue once knowne and beleeued,
For this end, again and again meditate on those promises which we have once known and believed,
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and oft call to minde Gods former benefits and performance of his promises: (these were Dauids vsuall practises.) For these being meanes to raise vp Hope in vs at first, the recalling of them to our mindes againe, must needes be meanes to renew our hope.
and oft call to mind God's former benefits and performance of his promises: (these were David usual practises.) For these being means to raise up Hope in us At First, the recalling of them to our minds again, must needs be means to renew our hope.
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§. 17. Answer to Satans suggestion against a sure ground of Hope.
§. 17. Answer to Satan suggestion against a sure ground of Hope.
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IN the last place, Satan hath many waies to spoile vs of this peece of Armour also,
IN the last place, Satan hath many ways to spoil us of this piece of Armour also,
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and that either by labouring to keepe it from vs, that we neuer haue it, or to wrest it from vs after we haue it.
and that either by labouring to keep it from us, that we never have it, or to wrest it from us After we have it.
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Because there is a mutuall relation betwixt Faith and Hope, so as without Faith there can be no Hope, he bends what forces he can against Faith to keepe vs from it, or depriue vs of it.
Because there is a mutual Relation betwixt Faith and Hope, so as without Faith there can be no Hope, he bends what forces he can against Faith to keep us from it, or deprive us of it.
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To auoide this, the former Treatise of Faith is to be obserued. His Suggestions more proper against this grace, are such as these.
To avoid this, the former Treatise of Faith is to be observed. His Suggestions more proper against this grace, Are such as these.
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Suggest. 1 There needeth no such adoe to find out a sure ground; if thou hope well, it is well enough.Suggest. 1 There needs no such ado to find out a sure ground; if thou hope well, it is well enough.
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Thus he preuaileth with the greater sort of our people, especially with the more ignorant and ruder sort, who doe not onely in their hearts conceiue,
Thus he prevaileth with the greater sort of our people, especially with the more ignorant and Ruder sort, who do not only in their hearts conceive,
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but with their tongues also are ready to vtter such conceits as these, I hope well, yea, I hope to be saued as well as the best.
but with their tongues also Are ready to utter such conceits as these, I hope well, yea, I hope to be saved as well as the best.
cc-acp p-acp po32 n2 av vbr j pc-acp vvi d n2 c-acp d, pns11 vvb av, uh, pns11 vvb pc-acp vbi vvn a-acp av c-acp dt js.
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Here is their anchor cast out.
Here is their anchor cast out.
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But aske them, what is the ground of their Hope, all the answer they can giue, is, They Hope well. Many that know not the fundamental points of Christian Religion,
But ask them, what is the ground of their Hope, all the answer they can give, is, They Hope well. Many that know not the fundamental points of Christian Religion,
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nor the first grounds of Saluation, (being much worse then the Hebrewes, of whom the Apostle complaineth that they had need be taught which are the first principles of the Oracles of God ) will yet say, I hope well.
nor the First grounds of Salvation, (being much Worse then the Hebrews, of whom the Apostle Complaineth that they had need be taught which Are the First principles of the Oracles of God) will yet say, I hope well.
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Answer. To auoid this, all ignorant persons, though they be growne in yeeres, must be willing to be instructed and euen catechised.Answer. To avoid this, all ignorant Persons, though they be grown in Years, must be willing to be instructed and even catechised.
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Theophilus a Nobleman was so instructed. Ministers must vse to catechise and teach fundamentall grounds. Ignorance of people is a shame and dishonour to the Gospell; Theophilus a Nobleman was so instructed. Ministers must use to catechise and teach fundamental grounds. Ignorance of people is a shame and dishonour to the Gospel;
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it maketh them a prey to Satan, and bringeth them to the very pit and gulfe of destruction.
it makes them a prey to Satan, and brings them to the very pit and gulf of destruction.
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§. 17. Answer to Satans suggestion of false grounds of Hope.
§. 17. Answer to Satan suggestion of false grounds of Hope.
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Suggest. 2. THe best grounds of Hope are, 1. A mans owne merits. 2. The meritorious workes of others,Suggest. 2. THe best grounds of Hope Are, 1. A men own merits. 2. The meritorious works of Others,
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euen their workes of supererogation, 3. A• mans owne honest dealing and good meaning: 4. A man• prosperous estate.
even their works of supererogation, 3. A• men own honest dealing and good meaning: 4. A man• prosperous estate.
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Thus hee deceiueth men with fal• grounds.
Thus he deceiveth men with fal• grounds.
av pns31 vvz n2 p-acp n1 n2.
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In the first of these, he preuaileth with the prou•der sort of Papists, who trust to their owne merits.
In the First of these, he prevaileth with the prou•der sort of Papists, who trust to their own merits.
p-acp dt ord pp-f d, pns31 vvz p-acp dt j n1 pp-f njp2, r-crq vvb p-acp po32 d n2.
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In th• second, with the more silly and foolish sort, who trust t• the merits of others:
In th• second, with the more silly and foolish sort, who trust t• the merits of Others:
p-acp n1 ord, p-acp dt av-dc j cc j n1, r-crq vvb n1 dt n2 pp-f n2-jn:
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In the third, with many among• counted ciuill, honest men, men of their words, iust i• their dealings, &c. but sauour of little piety to Go• wards:
In the third, with many among• counted civil, honest men, men of their words, just i• their dealings, etc. but savour of little piety to Go• wards:
p-acp dt ord, p-acp d n1 vvn j, j n2, n2 pp-f po32 n2, j n1 po32 n2-vvg, av p-acp n1 pp-f j n1 p-acp np1 vvz:
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as also in many of the poorer sort, who thinke an• say. They doe no man any wrong.
as also in many of the Poorer sort, who think an• say. They do not man any wrong.
c-acp av p-acp d pp-f dt jc n1, r-crq vvb n1 vvi. pns32 vdb xx vvi d n-jn.
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In the fourth, with sottish worldlings; who make Earth their Heauen. Answer. All these are like quicke-sands, which bring more danger then safety to a ship.
In the fourth, with sottish worldlings; who make Earth their Heaven. Answer. All these Are like quicksands, which bring more danger then safety to a ship.
p-acp dt ord, p-acp j n2; q-crq vvb n1 po32 n1. n1. d d vbr j n2, r-crq vvb dc n1 cs n1 p-acp dt n1.
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For the first, see the answer to the first suggestion against righteousnesse. §. 7.
For the First, see the answer to the First suggestion against righteousness. §. 7.
p-acp dt ord, vvb dt n1 p-acp dt ord n1 p-acp n1. §. crd
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For the second, see the 3. vse of the 2. Doctrine, on verse 10. §. 5. For the third, remember
For the second, see the 3. use of the 2. Doctrine, on verse 10. §. 5. For the third, Remember
p-acp dt ord, vvb dt crd n1 pp-f dt crd n1, p-acp n1 crd §. crd p-acp dt ord, vvb
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1 That all the honest dealing in the World, without Faith, is nothing acceptable to God, ( Heb. 11. 6.)
1 That all the honest dealing in the World, without Faith, is nothing acceptable to God, (Hebrew 11. 6.)
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2 That good meanings and intentions may stand with most abhominable impieties and iniquities. For proofe whereof, reade Iohn 16. 2. and Acts 26. 9. 3 That it more beseemeth fooles then wise men to build all their hopes vpon coniectures.
2 That good meanings and intentions may stand with most abominable impieties and iniquities. For proof whereof, read John 16. 2. and Acts 26. 9. 3 That it more beseems Fools then wise men to built all their hope's upon Conjectures.
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For the fourth, know that outward prosperity, wealth, health, honour, credit, •auour of friends, and the like, are but common gifts which God indifferently bestoweth on all sorts of people:
For the fourth, know that outward Prosperity, wealth, health, honour, credit, •auour of Friends, and the like, Are but Common Gifts which God indifferently bestoweth on all sorts of people:
p-acp dt ord, vvb d j n1, n1, n1, n1, n1, n1 pp-f n2, cc dt j, vbr cc-acp j n2 r-crq np1 av-j vvz p-acp d n2 pp-f n1:
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they oft proue the Diuels baits to allure men vnto him, and his hookes to hold them fast, and drowne them in perdition.
they oft prove the Devils baits to allure men unto him, and his hooks to hold them fast, and drown them in perdition.
pns32 av vvi dt ng1 n2 pc-acp vvi n2 p-acp pno31, cc po31 n2 pc-acp vvi pno32 av-j, cc vvi pno32 p-acp n1.
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§. 18. Answer to Satans suggestion of licentious trusting on Mercy. 3. Suggest. STill trust to Gods Mercy, and Hope therein;
§. 18. Answer to Satan suggestion of licentious trusting on Mercy. 3. Suggest. STill trust to God's Mercy, and Hope therein;
§. crd n1 p-acp npg1 n1 pp-f j n-vvg p-acp n1. crd vvb. av vvi p-acp ng1 n1, cc vvb av;
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and in confidence thereof, take liberty •othy selfe to doe what seemeth good in thine owne eies.
and in confidence thereof, take liberty •othy self to do what seems good in thine own eyes.
cc p-acp n1 av, vvb n1 j n1 pc-acp vdi r-crq vvz j p-acp po21 d n2.
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Thus hee maketh carnall Gospellers, Libertines, hypo•rites, and the like, ( Who turne the grace of God into wan•nnesse ) to let their anchor of Hope lie loose vpon the •re ground of Gods mercy.
Thus he makes carnal Evangelists, Libertines, hypo•rites, and the like, (Who turn the grace of God into wan•nnesse) to let their anchor of Hope lie lose upon the •re ground of God's mercy.
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Answer. When Gods mercy is wilfully and wittingly abused, his iustice is prouoked to take vengeance:Answer. When God's mercy is wilfully and wittingly abused, his Justice is provoked to take vengeance:
vvb. c-crq n2 n1 vbz av-j cc av-j vvn, po31 n1 vbz vvn pc-acp vvi n1:
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Gods grace giueth liberty to no sinne, The grace of God which bringeth saluation vnto all men, teacheth vs to denie vngodlinesse and worldly lusts,
God's grace gives liberty to no sin, The grace of God which brings salvation unto all men, Teaches us to deny ungodliness and worldly Lustiest,
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and to liue soberly, righteously, godly, &c: and to live soberly, righteously, godly, etc.:
cc pc-acp vvi av-j, av-j, j, av:
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This is the end of grace, and this also will be the power and efficacy thereof in all to whom it belongeth:
This is the end of grace, and this also will be the power and efficacy thereof in all to whom it belongeth:
d vbz dt n1 pp-f n1, cc d av vmb vbi dt n1 cc n1 av p-acp d p-acp ro-crq pn31 vvz:
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for they who partake of the merite of Christs sacrifice to haue their sinnes pardoned, partake also of the efficacy thereof, to haue the power of sinne subdued.
for they who partake of the merit of Christ sacrifice to have their Sins pardoned, partake also of the efficacy thereof, to have the power of sin subdued.
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§. 19. Of Satans seeking to depriue vs of the vse of Hope.
§. 19. Of Satan seeking to deprive us of the use of Hope.
§. crd pp-f npg1 vvg pc-acp vvi pno12 pp-f dt n1 pp-f n1.
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IF thus the Diuell cannot keepe vs from attaining true Hope, then will he labour to quaile our Hope,
IF thus the devil cannot keep us from attaining true Hope, then will he labour to quail our Hope,
cs av dt n1 vmbx vvi pno12 p-acp vvg j n1, av vmb pns31 vvi pc-acp vvi po12 n1,
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and so spoile vs of it, and that by these and such like meanes.
and so spoil us of it, and that by these and such like means.
cc av vvb pno12 pp-f pn31, cc cst p-acp d cc d j n2.
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1 By making vs too carelesse, and too secure, wherein he somewhat preuailed with Lot, Dauid, Peter, and such other.
1 By making us too careless, and too secure, wherein he somewhat prevailed with Lot, David, Peter, and such other.
vvn p-acp vvg pno12 av j, cc av j, c-crq pns31 av vvd p-acp n1, np1, np1, cc d j-jn.
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For auoiding this, we must duly consider our owne weakenesse, and the many fierce temptations whereunto we are subiect,
For avoiding this, we must duly Consider our own weakness, and the many fierce temptations whereunto we Are Subject,
p-acp vvg d, pns12 vmb av-jn vvi po12 d n1, cc dt d j n2 c-crq pns12 vbr j-jn,
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and thereby be stirred vp to watch and pray, as Christ vpon this ground exhorteth his disciples.
and thereby be stirred up to watch and pray, as christ upon this ground exhorteth his Disciples.
cc av vbi vvn a-acp pc-acp vvi cc vvb, c-acp np1 p-acp d n1 vvz po31 n2.
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2 By mouing vs to despaire, by reason of our vnworthinesse:
2 By moving us to despair, by reason of our unworthiness:
crd p-acp vvg pno12 pc-acp vvi, p-acp n1 pp-f po12 n1:
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and here he will obiect what we are by nature, what by the multitude and greeuousnesse of our actuall transgressions,
and Here he will Object what we Are by nature, what by the multitude and greeuousnesse of our actual transgressions,
cc av pns31 vmb vvi r-crq pns12 vbr p-acp n1, r-crq p-acp dt n1 cc n1 pp-f po12 j n2,
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and in these respects how vnworthy of the saluation which we waite for.
and in these respects how unworthy of the salvation which we wait for.
cc p-acp d n2 c-crq j pp-f dt n1 r-crq pns12 vvb p-acp.
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For auoiding this, we must remoue our eyes from off our selues, and cast them vpon the free grace,
For avoiding this, we must remove our eyes from off our selves, and cast them upon the free grace,
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and rich mercy of God, and vpon the all-sufficient merit of Christ, and remember that the saluation which God hath promised, he will giue for his owne Names sake.
and rich mercy of God, and upon the All-sufficient merit of christ, and Remember that the salvation which God hath promised, he will give for his own Names sake.
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3 By calling into question the truth of Gods promises, especially when he seemeth long to delay the accomplishment of them, or when troubles arise.
3 By calling into question the truth of God's promises, especially when he seems long to Delay the accomplishment of them, or when Troubles arise.
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For auoyding this, we must be perswaded, that God is wisest, and best knoweth the fittest times and meanes for accomplishing his promises. THE EIGHTH PART. The Sword of the Spirit.
For avoiding this, we must be persuaded, that God is Wisest, and best Knoweth the Fittest times and means for accomplishing his promises. THE EIGHTH PART. The Sword of the Spirit.
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Ephes. 6. 17. And the Sword of the Spirit, which is the Word of God. §. 1. Of adding a Sword to other peeces of Armour.
Ephesians 6. 17. And the Sword of the Spirit, which is the Word of God. §. 1. Of adding a Sword to other Pieces of Armour.
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THe sixt and last peece of Armour, is not only defensiue as all the former, but offensiue also, like a Sword.
THe sixt and last piece of Armour, is not only defensive as all the former, but offensive also, like a Sword.
dt ord cc ord n1 pp-f n1, vbz xx av-j j c-acp d dt j, cc-acp j av, av-j dt n1.
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Note this copulatiue particle AND, and the Sword; that is, take the Sword also as well as other peeces of Armour: Whence obserue that Note this copulative particle AND, and the Sword; that is, take the Sword also as well as other Pieces of Armour: Whence observe that
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It is not enough to keep off our enemies assaults, from annoying vs, but our care and endeauor must be to driue them away, and destroy them. It is not enough to keep off our enemies assaults, from annoying us, but our care and endeavour must be to driven them away, and destroy them.
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Resist the Diuell (saith the Apostle) and he shall flie. Resist, is a word not onely of defence, but also of offence. Resist the devil (Says the Apostle) and he shall fly. Resist, is a word not only of defence, but also of offence.
vvb dt n1 (vvz dt n1) cc pns31 vmb vvi. vvb, vbz dt n1 xx av-j pp-f n1, cc-acp av pp-f n1.
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This phrase, he shall flie, sheweth that our endeauour must be to driue him away, and put him to flight.
This phrase, he shall fly, shows that our endeavour must be to driven him away, and put him to flight.
d n1, pns31 vmb vvi, vvz d po12 n1 vmb vbi pc-acp vvi pno31 av, cc vvd pno31 pc-acp vvi.
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It implyeth both a promise and a duty.
It Implies both a promise and a duty.
pn31 vvz d dt n1 cc dt n1.
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To this purpose tend those phrases in Scripture of killing our members on earth, mortifying the deeds of the body, crucifying the flesh and the world, destroying the body of sinne, beating downe the body,
To this purpose tend those phrases in Scripture of killing our members on earth, mortifying the Deeds of the body, crucifying the Flesh and the world, destroying the body of sin, beating down the body,
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and keeping it in subiection. We haue a notable example hereof in our Head and Generall Christ, who put the Diuell to flight:
and keeping it in subjection. We have a notable Exampl hereof in our Head and General christ, who put the devil to flight:
cc vvg pn31 p-acp n1. pns12 vhb dt j n1 av p-acp po12 n1 cc n1 np1, r-crq vvd dt n1 pc-acp vvi:
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likewise in one of his Captaines, S. Paul, who brought his body into subiection, & to who the world was crucified.
likewise in one of his Captains, S. Paul, who brought his body into subjection, & to who the world was Crucified.
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If we stand onely vpon defence, we embolden & hearten our enemies, wh• will neuer leaue assaulting vs, till they haue preauiled against vs, except they be destroyed;
If we stand only upon defence, we embolden & hearten our enemies, wh• will never leave assaulting us, till they have preauiled against us, except they be destroyed;
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as Saul neuer left persecuting Dauid, till he himselfe was destroyed.
as Saul never left persecuting David, till he himself was destroyed.
c-acp np1 av-x vvn vvg np1, c-acp pns31 px31 vbds vvn.
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Heere is a good direction for Magistrates that haue a charge ouer people committed vnto them, that they content not themselues with defending such as are vnder their gouernment from idolaters, heretiques, atheists, worldlings,
Here is a good direction for Magistrates that have a charge over people committed unto them, that they content not themselves with defending such as Are under their government from Idolaters, Heretics, atheists, worldlings,
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and the like enemies, but that they cut off and destroy those dangerous and mischieuous enemies.
and the like enemies, but that they Cut off and destroy those dangerous and mischievous enemies.
cc dt j n2, cc-acp cst pns32 vvd a-acp cc vvi d j cc j n2.
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For this purpose the sword of God is committed into their hands: and They are the Ministers of God, to take vengeance on such as doe euill.
For this purpose the sword of God is committed into their hands: and They Are the Ministers of God, to take vengeance on such as do evil.
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Thus did that good King Iosiah, and other good Kings. Thus did that good King Josiah, and other good Kings.
av vdd d j n1 np1, cc j-jn j n2.
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Obiect. This is done by the temporall sword, but what is that to the Sword of the Spirit here meant?Object. This is done by the temporal sword, but what is that to the Sword of the Spirit Here meant?
n1. d vbz vdn p-acp dt j n1, cc-acp q-crq vbz d p-acp dt n1 pp-f dt n1 av vvn?
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Answ. 1 It may fitly be applyed by way of allusion. 2 It followeth by iust and necessary consequence:Answer 1 It may fitly be applied by Way of allusion. 2 It follows by just and necessary consequence:
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for euery one must doe his best to profligate spirituall enemies:
for every one must do his best to profligate spiritual enemies:
c-acp d pi vmb vdi po31 js pc-acp vvi j n2:
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and seeing God hath afforded to Magistrates not onely the spiritual Sword which is common to all Christians,
and seeing God hath afforded to Magistrates not only the spiritual Sword which is Common to all Christians,
cc vvg np1 vhz vvn p-acp n2 xx av-j dt j n1 r-crq vbz j p-acp d np1,
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but also a temporall Sword which is proper to thē, they must vse both.
but also a temporal Sword which is proper to them, they must use both.
cc-acp av dt j n1 r-crq vbz j p-acp pno32, pns32 vmb vvi d.
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3 The vse of the temporall Sword is a great helpe to the spirituall, and much good may be done thereby:
3 The use of the temporal Sword is a great help to the spiritual, and much good may be done thereby:
crd dt n1 pp-f dt j n1 vbz dt j n1 p-acp dt j, cc d j vmb vbi vdn av:
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for howsoeuer Satan himselfe, being a Spirit, is no whit danted with the temporall Sword:
for howsoever Satan himself, being a Spirit, is no whit daunted with the temporal Sword:
c-acp c-acp np1 px31, vbg dt n1, vbz dx n1 vvn p-acp dt j n1:
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yet idolaters, heretiques, profane men, and other like instruments of the diuell, in, and by whom the diuell much annoyeth the Church of God, are danted,
yet Idolaters, Heretics, profane men, and other like Instruments of the Devil, in, and by whom the Devil much annoyeth the Church of God, Are daunted,
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and may be destroyed thereby, and so Satan put to flight.
and may be destroyed thereby, and so Satan put to flight.
cc vmb vbi vvn av, cc av np1 vvd p-acp n1.
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It is the ouerthrow & ruine of many Churches, that the ciuill Gouernours suffer the enemies therof to get head,
It is the overthrow & ruin of many Churches, that the civil Governors suffer the enemies thereof to get head,
pn31 vbz dt n1 cc n1 pp-f d n2, cst dt j n2 vvi dt n2 av pc-acp vvi n1,
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& assault the church & people of God. Here is a direction also for Ministers.
& assault the Church & people of God. Here is a direction also for Ministers.
cc vvi dt n1 cc n1 pp-f np1. av vbz dt n1 av p-acp n2.
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They must not only teach the truth, instruct in good maners, encourage the vpright, but also refute errors, cut downe sin,
They must not only teach the truth, instruct in good manners, encourage the upright, but also refute errors, Cut down since,
pns32 vmb xx av-j vvi dt n1, vvb p-acp j n2, vvb dt av-j, cc-acp av vvi n2, vvn a-acp n1,
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and endeauour to destroy whatsoeuer maketh against the glorious Gospel of Christ.
and endeavour to destroy whatsoever makes against the glorious Gospel of christ.
cc vvb pc-acp vvi r-crq vvz p-acp dt j n1 pp-f np1.
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Note what the Apostle saith in this case, The weapons of our warfare are mighty thorow God to cast down holds, casting down the imaginations,
Note what the Apostle Says in this case, The weapons of our warfare Are mighty thorough God to cast down holds, casting down the Imaginations,
n1 q-crq dt n1 vvz p-acp d n1, dt n2 pp-f po12 n1 vbr j p-acp np1 pc-acp vvi a-acp vvz, vvg a-acp dt n2,
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& euery high thing that is exalted against the knowledge of God, &c. and hauing vengeance ready against all disobedience. & every high thing that is exalted against the knowledge of God, etc. and having vengeance ready against all disobedience.
cc d j n1 cst vbz vvn p-acp dt n1 pp-f np1, av cc j-vvg n1 j p-acp d n1.
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That we may not thinke that this was proper to his Apostolicall function, he saith in generall of a Bishop, that as he must be able to exhort with wholesome doctrine,
That we may not think that this was proper to his Apostolical function, he Says in general of a Bishop, that as he must be able to exhort with wholesome Doctrine,
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so to improue them that say against it.
so to improve them that say against it.
av p-acp vvb pno32 cst vvb p-acp pn31.
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There is a two edged Sword put into the mouths of ministers, they must accordingly vse it, to defend by teaching sound doctrine, and instructing in good maners:
There is a two edged Sword put into the mouths of Ministers, they must accordingly use it, to defend by teaching found Doctrine, and instructing in good manners:
pc-acp vbz dt crd j-vvn n1 vvn p-acp dt n2 pp-f n2, pns32 vmb av-vvg vvi pn31, pc-acp vvi p-acp vvg j n1, cc vvg p-acp j n2:
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to offend by confuting errors, & reprouing sins.
to offend by confuting errors, & reproving Sins.
pc-acp vvi p-acp vvg n2, cc vvg n2.
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Many errors in iudgement, and much corruption in life creepeth into the Church for want hereof.
Many errors in judgement, and much corruption in life creeps into the Church for want hereof.
av-d n2 p-acp n1, cc d n1 p-acp n1 vvz p-acp dt n1 p-acp n1 av.
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As for priuate persons euery one hath a charge ouer his own soule, for their own soules safety they must resist Satan, oppose against the world, subdue their flesh, strike & fight:
As for private Persons every one hath a charge over his own soul, for their own Souls safety they must resist Satan, oppose against the world, subdue their Flesh, strike & fight:
c-acp p-acp j n2 d pi vhz dt n1 p-acp po31 d n1, p-acp po32 d ng1 n1 pns32 vmb vvi np1, vvi p-acp dt n1, vvb po32 n1, vvb cc vvi:
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it is a foolish pitty to spare the enemy, & destroy a mans selfe. If Satan tempt, with an holy indignation, bid him auoid:
it is a foolish pity to spare the enemy, & destroy a men self. If Satan tempt, with an holy Indignation, bid him avoid:
pn31 vbz dt j n1 pc-acp vvi dt n1, cc vvi dt ng1 n1. cs np1 vvb, p-acp dt j n1, vvb pno31 vvi:
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if the world allure, defie it: if the flesh lust, sub due it. Thus much for the connexion of this Weapon with the former peeces of Armor.
if the world allure, defy it: if the Flesh lust, sub due it. Thus much for the connexion of this Weapon with the former Pieces of Armour.
cs dt n1 vvi, vvb pn31: cs dt n1 n1, fw-la zz pn31. av av-d c-acp dt n1 pp-f d n1 p-acp dt j n2 pp-f n1.
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I will now distinctly handle it, and shew 1 What this Weapon is. 2 How fitly resembled to a Sword, and why called the Sword of the Spirit.
I will now distinctly handle it, and show 1 What this Weapon is. 2 How fitly resembled to a Sword, and why called the Sword of the Spirit.
pns11 vmb av av-j vvi pn31, cc vvi vvn r-crq d n1 vbz. crd uh-crq av-j vvd p-acp dt n1, cc q-crq vvd dt n1 pp-f dt n1.
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3 How it may be taken and vsed. 4 What is the benefit of well vsing it.
3 How it may be taken and used. 4 What is the benefit of well using it.
crd c-crq pn31 vmb vbi vvn cc vvn. crd q-crq vbz dt n1 pp-f av vvg pn31.
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5 What are the sleights of Satan to depriue vs of it. §. 2. Of the true Word of God.
5 What Are the sleights of Satan to deprive us of it. §. 2. Of the true Word of God.
crd r-crq vbr dt n2 pp-f np1 pc-acp vvi pno12 pp-f pn31. §. crd pp-f dt j n1 pp-f np1.
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THe Weapon here prescribed, is expresly termed the Word of God, which is that part of Gods will which in the holy Scripture he caused to be recorded.
THe Weapon Here prescribed, is expressly termed the Word of God, which is that part of God's will which in the holy Scripture he caused to be recorded.
dt n1 av vvn, vbz av-j vvn dt n1 pp-f np1, r-crq vbz d n1 pp-f n2 vmb r-crq p-acp dt j n1 pns31 vvd pc-acp vbi vvn.
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It is called Word, because by it Gods will is manifested and made knowen, euen as a man maketh knowne his minde and will by his words.
It is called Word, Because by it God's will is manifested and made known, even as a man makes known his mind and will by his words.
pn31 vbz vvn n1, c-acp p-acp pn31 ng1 n1 vbz vvn cc vvd vvn, av c-acp dt n1 vvz vvn po31 n1 cc n1 p-acp po31 n2.
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It is also said to be the Word of God in regard, 1 Of the Author, which is God himselfe.
It is also said to be the Word of God in regard, 1 Of the Author, which is God himself.
pn31 vbz av vvn pc-acp vbi dt n1 pp-f np1 p-acp n1, crd pp-f dt n1, r-crq vbz np1 px31.
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2 Of the matter, which is Gods will. 3 Of the end, which is Gods glory.
2 Of the matter, which is God's will. 3 Of the end, which is God's glory.
crd pp-f dt n1, r-crq vbz npg1 n1. crd pp-f dt n1, r-crq vbz npg1 n1.
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4 Of the efficacy, which is Gods power. This word is properly and truely the right sence and meaning of the Scripture:
4 Of the efficacy, which is God's power. This word is properly and truly the right sense and meaning of the Scripture:
crd pp-f dt n1, r-crq vbz npg1 n1. d n1 vbz av-j cc av-j dt j-jn n1 cc n1 pp-f dt n1:
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for except that bee found out, in many words there may seeme to be matter of falshood, (as that the Sonne knoweth not the day of iudgement,) of heresie (as that the Father is greater then the Son ) and contradiction, as betwixt that which Christ said ( my Father is greater then I, ) and that which the Apostle said, (that Christ Iesus thought it no robbery to be equall with God. ) for except that be found out, in many words there may seem to be matter of falsehood, (as that the Son Knoweth not the day of judgement,) of heresy (as that the Father is greater then the Son) and contradiction, as betwixt that which christ said (my Father is greater then I,) and that which the Apostle said, (that christ Iesus Thought it no robbery to be equal with God.)
c-acp c-acp d vbb vvn av, p-acp d n2 a-acp vmb vvi pc-acp vbi n1 pp-f n1, (c-acp d dt n1 vvz xx dt n1 pp-f n1,) pp-f n1 (c-acp d dt n1 vbz jc cs dt n1) cc n1, c-acp p-acp d r-crq np1 vvd (po11 n1 vbz jc cs pns11,) cc cst r-crq dt n1 vvd, (cst np1 np1 vvd pn31 dx n1 pc-acp vbi j-jn p-acp np1.)
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The letter of Scripture may be alledged, and yet the word of God missed, as by all her etiques.
The Letter of Scripture may be alleged, and yet the word of God missed, as by all her etiques.
dt n1 pp-f n1 vmb vbi vvn, cc av dt n1 pp-f np1 vvd, c-acp p-acp d po31 n2.
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And a man may swarue from the letter, and yet alledge the true word of God,
And a man may swerve from the Letter, and yet allege the true word of God,
cc dt n1 vmb vvi p-acp dt n1, cc av vvb dt j n1 pp-f np1,
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as the Euangelists and Apostles did many times. Compare Mic. 5. 2 Psal. 40. 6. with Mat. 2. 6. Heb. 10. 5.
as the Evangelists and Apostles did many times. Compare Mic. 5. 2 Psalm 40. 6. with Mathew 2. 6. Hebrew 10. 5.
c-acp dt n2 cc n2 vdd d n2. vvb np1 crd crd np1 crd crd p-acp np1 crd crd np1 crd crd
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So may diuerse translaters differ in some words and phrases ▪ and Preachers in alledging testimonies of the Scripture may misse of the iust letters,
So may diverse translators differ in Some words and phrases ▪ and Preachers in alleging testimonies of the Scripture may miss of the just letters,
av vmb j n2 vvb p-acp d n2 cc n2 ▪ cc n2 p-acp vvg n2 pp-f dt n1 vmb vvi pp-f dt j n2,
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and yet all retaine the true word of God, which is the true sence rightly conceiued, and rightly applyed.
and yet all retain the true word of God, which is the true sense rightly conceived, and rightly applied.
cc av av-d vvi dt j n1 pp-f np1, r-crq vbz dt j n1 av-jn vvn, cc av-jn vvd.
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This therefore is it which we must labour after, and that with care and diligence,
This Therefore is it which we must labour After, and that with care and diligence,
np1 av vbz pn31 r-crq pns12 vmb vvi a-acp, cc cst p-acp n1 cc n1,
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as Christ implieth, where he commandeth to search the Scriptures. The word which he vseth, is metaphorical, taken from such as vse to search in Mines for siluer and gold:
as christ Implies, where he commands to search the Scriptures. The word which he uses, is metaphorical, taken from such as use to search in Mines for silver and gold:
c-acp np1 vvz, c-crq pns31 vvz p-acp vvb dt n2. dt n1 r-crq pns31 vvz, vbz j, vvn p-acp d c-acp vvb pc-acp vvi p-acp n2 p-acp n1 cc n1:
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they will dig deep, they will breake the seuerall clots of earth all to peeces, to find out the golden Oare.
they will dig deep, they will break the several clots of earth all to Pieces, to find out the golden Oar.
pns32 vmb vvi j-jn, pns32 vmb vvi dt j n2 pp-f n1 av-d p-acp n2, pc-acp vvi av dt j n1.
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Thus must we deale with the Scriptures, as we are exhorted by Christ, ( Ioh. 5. 39.) and by Solomon ( Pro. 2. 4.) and so much the rather because euery sentence, syllable, letter and tittle in holy Scripture is of moment. Thus must we deal with the Scriptures, as we Are exhorted by christ, (John 5. 39.) and by Solomon (Pro 2. 4.) and so much the rather Because every sentence, syllable, Letter and tittle in holy Scripture is of moment.
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Otherwise if we doe not thus search the Scriptures, insteed of Gods word wee may alleadge our owne conceits.
Otherwise if we do not thus search the Scriptures, instead of God's word we may allege our own conceits.
av cs pns12 vdb xx av vvi dt n2, av pp-f npg1 n1 pns12 vmb vvi po12 d n2.
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§. 3. Of the meanes to finde out the true sence of the Scripture.
§. 3. Of the means to find out the true sense of the Scripture.
§. crd pp-f dt n2 pc-acp vvi av dt j n1 pp-f dt n1.
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FOr our helpe in finding out the true sence of Scripture, there are diuers profitable meanes, as
FOr our help in finding out the true sense of Scripture, there Are diverse profitable means, as
p-acp po12 n1 p-acp vvg av dt j n1 pp-f n1, pc-acp vbr j j n2, c-acp
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1 Vnderstanding of the originall tongues: diuerse errors & heresies haue been drawn from translations.
1 Understanding of the original tongues: diverse errors & heresies have been drawn from Translations.
crd n1 pp-f dt j-jn n2: j n2 cc n2 vhb vbn vvn p-acp n2.
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It is likely that the first thing that moued Papists to make mariage a Sacrament, was the word Sacramentum which the vulgar translation vseth Ephes. 5. 32. and which the Rh•mist; translate a Sacrament.
It is likely that the First thing that moved Papists to make marriage a Sacrament, was the word Sacramentum which the Vulgar Translation uses Ephesians 5. 32. and which the Rh•mist; translate a Sacrament.
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But the originall, signifieth a mystery, or secret.
But the original, signifies a mystery, or secret.
p-acp dt n-jn, vvz dt n1, cc j-jn.
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Besides, euery language hath proper kinds of speeches, which being translated word for word, in other languages would seeme obsurd:
Beside, every language hath proper Kinds of Speeches, which being translated word for word, in other languages would seem obsurd:
a-acp, d n1 vhz j n2 pp-f n2, r-crq vbg vvn n1 p-acp n1, p-acp j-jn n2 vmd vvi j:
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so that for the true vnderstanding of the propriety of many Scripture phrases, knowledge of the originall tongues is needfull.
so that for the true understanding of the propriety of many Scripture phrases, knowledge of the original tongues is needful.
av cst p-acp dt j n1 pp-f dt n1 pp-f d n1 n2, n1 pp-f dt j-jn n2 vbz j.
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2 Skill in the Arts, whereby proper and figuratiue phrases may be discerned and distinguished, and whereby the true construction of words, and iust consequence of arguments may be obserued.
2 Skill in the Arts, whereby proper and figurative phrases may be discerned and distinguished, and whereby the true construction of words, and just consequence of Arguments may be observed.
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These especially are for the learned, wherein the valearned, must seeke the helpe of the learned.
These especially Are for the learned, wherein the valearned, must seek the help of the learned.
d av-j vbr p-acp dt j, c-crq dt j, vmb vvi dt n1 pp-f dt j.
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3 Knowledge of the Analogie of Faith, that is, of the fundamentall points of our Christian religion, that no sence be made contrary to any of them.
3 Knowledge of the Analogy of Faith, that is, of the fundamental points of our Christian Religion, that no sense be made contrary to any of them.
crd n1 pp-f dt n1 pp-f n1, cst vbz, pp-f dt j n2 pp-f po12 np1 n1, cst dx n1 vbb vvn j-jn p-acp d pp-f pno32.
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The literall acceptation of these words, This is my body, and the heresie of Transubstantiation grounded thereon, is contrary to the sixt article of our Creed, He ascended into heauen, and fitteth at the right hand of God, &c.
The literal acceptation of these words, This is my body, and the heresy of Transubstantiation grounded thereon, is contrary to the sixt article of our Creed, He ascended into heaven, and fits At the right hand of God, etc.
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4 Obseruation of the scope, of that place which is interpreted, and of the circumstances going before, and following after.
4 Observation of the scope, of that place which is interpreted, and of the Circumstances going before, and following After.
crd n1 pp-f dt n1, pp-f d n1 r-crq vbz vvn, cc pp-f dt n2 vvg a-acp, cc vvg a-acp.
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Thus may the true meaning of that parable touching the Samaritan, which shewed mercy to the man wounded and halfe dead, be easily found out.
Thus may the true meaning of that parable touching the Samaritan, which showed mercy to the man wounded and half dead, be Easily found out.
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5 Comparing one place with another.
5 Comparing one place with Another.
crd vvg crd n1 p-acp j-jn.
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Thus the meaning of many types and prophesies in the old Testament, may be vnderstood by the application of them in the New. By comparing obscure places with perspicuous places, the obscure will be made perspicuous.
Thus the meaning of many types and prophecies in the old Testament, may be understood by the application of them in the New. By comparing Obscure places with perspicuous places, the Obscure will be made perspicuous.
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6 Prayer. For thereby the Spirit of reuelation, wherof the Apostle speaketh ( Ephes. 1. 17.) is obtained ▪ therefore Dauid prayeth vnto God to open his eyes that he may see the wonders of Gods Law, ( Psal. 119. 18.)
6 Prayer. For thereby the Spirit of Revelation, whereof the Apostle speaks (Ephesians 1. 17.) is obtained ▪ Therefore David Prayeth unto God to open his eyes that he may see the wonders of God's Law, (Psalm 119. 18.)
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7 Faith and obedience to Gods word, so farre as it is made knowne: God giueth ouer such to beleeue lies, who receiue not, or loue not the truth.
7 Faith and Obedience to God's word, so Far as it is made known: God gives over such to believe lies, who receive not, or love not the truth.
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§. 4. Of the resemblance betwixt the word of God and a Sword. A Sword, whereunto the word is compared, hath a double vse:
§. 4. Of the resemblance betwixt the word of God and a Sword. A Sword, whereunto the word is compared, hath a double use:
§. crd pp-f dt n1 p-acp dt n1 pp-f np1 cc dt n1. dt n1, c-crq dt n1 vbz vvn, vhz dt j-jn n1:
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one to defend a man from the assaults of his enemies; (they who can well vse a sword, find a great vse hereof,
one to defend a man from the assaults of his enemies; (they who can well use a sword, find a great use hereof,
pi p-acp vvi dt n1 p-acp dt n2 pp-f po31 n2; (pns32 r-crq vmb av vvi dt n1, vvb dt j n1 av,
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euen in this respect.) The other is to annoy, driue backe, and destroy a mans enemy.
even in this respect.) The other is to annoy, driven back, and destroy a men enemy.
av p-acp d n1.) dt n-jn vbz pc-acp vvi, vvi av, cc vvi dt ng1 n1.
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This double vse did Eleazar one of Dauids Worthies make of his sword, (which he vsed so long, that it claue to his hand againe, ) he defended himselfe and the Israelites, and destroyed the Philistims therewith. This double use did Eleazar one of David Worthies make of his sword, (which he used so long, that it clave to his hand again,) he defended himself and the Israelites, and destroyed the philistines therewith.
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Thus the word of God is of great vse, both to defend •s from all the assaults of our spirituall enemies,
Thus the word of God is of great use, both to defend •s from all the assaults of our spiritual enemies,
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and also •o driue away, confound, and destroy them.
and also •o driven away, confound, and destroy them.
cc av vdb vvi av, vvb, cc vvi pno32.
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It is profita•le for doctrine and reproofe, for instruction and correction, (2. Tim. 3. 16.)It is profita•le for Doctrine and reproof, for instruction and correction, (2. Tim. 3. 16.)
pn31 vbz j p-acp n1 cc n1, p-acp n1 cc n1, (crd np1 crd crd)
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This is euident by Christs manner of vsing the Word •n his conflict with Satan:
This is evident by Christ manner of using the Word •n his conflict with Satan:
d vbz j p-acp npg1 n1 pp-f vvg dt n1 vvb po31 n1 p-acp np1:
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by it he did defend himselfe against the first, and second assault, and by it in the •hird, he draue the diuell away.
by it he did defend himself against the First, and second assault, and by it in the •hird, he drove the Devil away.
p-acp pn31 pns31 vdd vvi px31 p-acp dt ord, cc ord n1, cc p-acp pn31 p-acp dt n1, pns31 vvd dt n1 av.
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Thus he vsed it afterwards in his conflicts with Scribes, Pharisees, Sadducees, •nd others.
Thus he used it afterwards in his conflicts with Scribes, Pharisees, Sadducees, •nd Others.
av pns31 vvd pn31 av p-acp po31 n2 p-acp n2, np2, np2, vvd n2-jn.
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When any thing was obiected against Christ, •sually he defended himselfe with the Scriptures, and with the Scriptures he confounded them:
When any thing was objected against christ, •sually he defended himself with the Scriptures, and with the Scriptures he confounded them:
c-crq d n1 vbds vvn p-acp np1, av-j pns31 vvd px31 p-acp dt n2, cc p-acp dt n2 pns31 vvd pno32:
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so did Ste•hen, Apollos, and all the Apostles. By the Word also may all carnall and fleshly lusts be cut downe and subdued;
so did Ste•hen, Apollos, and all the Apostles. By the Word also may all carnal and fleshly Lustiest be Cut down and subdued;
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as flesh may be cut in peeces by a sword. as Flesh may be Cut in Pieces by a sword.
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Wherefore as Gentlemen, souldiers, and trauellers, alwayes haue their swords by their sides, or in their hands ready to defend themselues,
Wherefore as Gentlemen, Soldiers, and travellers, always have their swords by their sides, or in their hands ready to defend themselves,
c-crq p-acp n2, n2, cc n2, av vhb po32 n2 p-acp po32 n2, cc p-acp po32 n2 j pc-acp vvi px32,
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and to spoile their enemies, so ought we alwayes to haue this sword in readinesse. Let vs shew our selues as wise and carefull for the safety of our soules,
and to spoil their enemies, so ought we always to have this sword in readiness. Let us show our selves as wise and careful for the safety of our Souls,
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as naturall men for their bodies. §. 5. Why the Word is called a Sword of the Spirit.
as natural men for their bodies. §. 5. Why the Word is called a Sword of the Spirit.
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THis word of God is called the Sword of the Spirit, as in regard of the Author of it, which is the holy Spirit,
THis word of God is called the Sword of the Spirit, as in regard of the Author of it, which is the holy Spirit,
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so also of the nature and kinde of it: for it is Spirituall: and so opposed to a materiall sword made of mettall:
so also of the nature and kind of it: for it is Spiritual: and so opposed to a material sword made of mettle:
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which may be called the sword of flesh. To this purpose, the Apostle saith, The weapons of our warfare are not carnall:
which may be called the sword of Flesh. To this purpose, the Apostle Says, The weapons of our warfare Are not carnal:
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(not carnall, is in effect as much as Spirituall.) Hence is it that it is so liuely and powerfull, sharper then any two edged sword, piercing euen to the diuiding asunder of sou• and spirit,
(not carnal, is in Effect as much as Spiritual.) Hence is it that it is so lively and powerful, sharper then any two edged sword, piercing even to the dividing asunder of sou• and Spirit,
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and of the ioynts and marrow, and is a discerner of the thoughts, and intents of the heart. and of the Joints and marrow, and is a discerner of the thoughts, and intents of the heart.
cc pp-f dt n2 cc n1, cc vbz dt n1 pp-f dt n2, cc n2 pp-f dt n1.
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Were it not spirituall, it could not possibly pierce so deepe, it could not discerne the thoughts of the heart:
Were it not spiritual, it could not possibly pierce so deep, it could not discern the thoughts of the heart:
vbdr pn31 xx j, pn31 vmd xx av-j vvi av av-jn, pn31 vmd xx vvi dt n2 pp-f dt n1:
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neither could it any way annoy the Diuell who is not flesh and blood, (as we haue heard) but a spirit.
neither could it any Way annoy the devil who is not Flesh and blood, (as we have herd) but a Spirit.
av-dx vmd pn31 d n1 vvi dt n1 r-crq vbz xx n1 cc n1, (c-acp pns12 vhb vvn) p-acp dt n1.
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Behold Gods goodnesse and wisedome in furnishing vs with such a weapon as our greatest enemies,
Behold God's Goodness and Wisdom in furnishing us with such a weapon as our greatest enemies,
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euen they who are not flesh and blood, do dread: and that not without cause, because it is of power to confound them.
even they who Are not Flesh and blood, do dread: and that not without cause, Because it is of power to confound them.
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So as if we be wise, skillful and carefull in vsing i• we need not feare their feare, nor be troubled:
So as if we be wise, skilful and careful in using i• we need not Fear their Fear, nor be troubled:
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but wee shall rather strike dread and terror into them. §. 6. Of the meanes of well vsing the Word. but we shall rather strike dread and terror into them. §. 6. Of the means of well using the Word.
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FOr the well vsing of this Spirituall Sword, foure especiall graces are needfull. First, Knowledge. Secondly, Wisdome. Thirdly, Faith. Fourthly, Obedience.
FOr the well using of this Spiritual Sword, foure especial graces Are needful. First, Knowledge. Secondly, Wisdom. Thirdly, Faith. Fourthly, obedience.
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1 For Knowledge, In all things that we doe, we must by the Word vnderstand and know what God saith;
1 For Knowledge, In all things that we do, we must by the Word understand and know what God Says;
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what is his good will, pleasing and acceptable to him:
what is his good will, pleasing and acceptable to him:
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for which wee haue both the practice of the Psalmist ( Psal. 85. 8:) and the precept of the Apostle ( Rom 12. 2. Eph. 5. 17.) For by the holy Scriptures onely and alone we may attaine to the knowledge of the whole will of God.
for which we have both the practice of the Psalmist (Psalm 85. 8:) and the precept of the Apostle (Rom 12. 2. Ephesians 5. 17.) For by the holy Scriptures only and alone we may attain to the knowledge of the Whole will of God.
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Without knowledge of Gods truth we shall be alwaies wauening, and neuer established in any truth, Without knowledge of God's truth we shall be always wauening, and never established in any truth,
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whether it concerne iudgement or practise; nor yet with courage resist any contrary corruption. §. 7. Of the meanes to attaine Knowledge by the Word. FOr this, obserue these directions.
whither it concern judgement or practice; nor yet with courage resist any contrary corruption. §. 7. Of the means to attain Knowledge by the Word. FOr this, observe these directions.
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1 Reade the Word diligently and frequently: Giue attendance thereunto:
1 Read the Word diligently and frequently: Give attendance thereunto:
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and that not onely with others, but also alone with thy selfe, that thou maist better obserue it.
and that not only with Others, but also alone with thy self, that thou Mayest better observe it.
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Haue set times for this end, and be constant in obseruing them:
Have Set times for this end, and be constant in observing them:
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if by any vrgent occasions thy taske be omitted at one time, double it another time.
if by any urgent occasions thy task be omitted At one time, double it Another time.
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2 Meditate of that which thou hast read. Meditati•n is an especial meanes to helpe both vnderstanding and memory.
2 Meditate of that which thou hast read. Meditati•n is an especial means to help both understanding and memory.
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A thing at first reading is not so well conceiued 〈 ◊ 〉 when it is seriously pondered:
A thing At First reading is not so well conceived 〈 ◊ 〉 when it is seriously pondered:
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this serious pondering •aketh a deepe impression of it in our memories. 3 Attend to the preaching of Gods Word:
this serious pondering •aketh a deep impression of it in our memories. 3 Attend to the preaching of God's Word:
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and bring thereunto a mind willing to learne.
and bring thereunto a mind willing to Learn.
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This is Gods ordinance, in the vse whereof we may well waite and depend vpon God for his blessing, and that, 1 To enlighten our vnderstanding.
This is God's Ordinance, in the use whereof we may well wait and depend upon God for his blessing, and that, 1 To enlighten our understanding.
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2 To worke vpon our affections. 3 To teach vs how to apply it. §. 8. Of Wisdome in applying the Word.
2 To work upon our affections. 3 To teach us how to apply it. §. 8. Of Wisdom in applying the Word.
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2 FOr Wisdome; It teacheth vs rightly to apply the Word, and that both in the true sence and meaning of that particular place which we alleadge,
2 FOr Wisdom; It Teaches us rightly to apply the Word, and that both in the true sense and meaning of that particular place which we allege,
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and also according to the present matter for which it is alleadged. If we misse of the meaning of the place, it is no word of God,
and also according to the present matter for which it is alleged. If we miss of the meaning of the place, it is no word of God,
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but a conceit of our owne braine: We peruert the Scripture to our owne destruction.
but a conceit of our own brain: We pervert the Scripture to our own destruction.
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If it be not pertinent to the matter, it is as a plaister or a medicine wrongly applied, which healeth when it should draw, and so causeth inward festering:
If it be not pertinent to the matter, it is as a plaster or a medicine wrongly applied, which heals when it should draw, and so Causes inward festering:
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or draweth when it should heale, and so maketh the sore or wound much worse. A potion mistaken, oft killeth the patient.
or draws when it should heal, and so makes the soar or wound much Worse. A potion mistaken, oft kills the patient.
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Euen so, if the terrors of the Law be vrged to a wounded conscience, they may dri• a man into vtter despaire:
Eve so, if the terrors of the Law be urged to a wounded conscience, they may dri• a man into utter despair:
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or if the sweete promises of th• Gospell be applied to profane Libertines, and carnall• Gospellers, they may make them highly and intolerably• presume.
or if the sweet promises of th• Gospel be applied to profane Libertines, and carnall• Evangelists, they may make them highly and intolerably• presume.
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Nothing can be more pernicious then the wor• wrongly applied. It is like Sauls sword, which neuer ve•ned empty from the blood of the slaine:
Nothing can be more pernicious then the wor• wrongly applied. It is like Saul's sword, which never ve•ned empty from the blood of the slain:
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when it was held o• against the enemies, it destroyed them; when Saul himselfe fell vpon it, it runne into his owne bowels, it kille• him.
when it was held o• against the enemies, it destroyed them; when Saul himself fell upon it, it run into his own bowels, it kille• him.
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So the Word well vsed against our spirituall en•mies, destroyeth them: if we fall on it our selues, it m• be the death of our soules:
So the Word well used against our spiritual en•mies, Destroyeth them: if we fallen on it our selves, it m• be the death of our Souls:
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for it is either the sauour of death, or the sauour of life.
for it is either the savour of death, or the savour of life.
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Needfull it is then that vnto knowledge wisdome be added, that we may rightly apply it.
Needful it is then that unto knowledge Wisdom be added, that we may rightly apply it.
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For this end we must obserue, as the true meaning of the place it selfe,
For this end we must observe, as the true meaning of the place it self,
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so the occasion, matter, and end why it is alleadged, that so fit and pertinent places may be alleadged.
so the occasion, matter, and end why it is alleged, that so fit and pertinent places may be alleged.
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Thus did Christ vse the Word: he alleadged a most fit text against distrust, so also against presumption, and against idolatry.
Thus did christ use the Word: he alleged a most fit text against distrust, so also against presumption, and against idolatry.
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§. 9. Of Faith in Gods Word. FOr Faith, the power of Gods Word is restrained therevnto:
§. 9. Of Faith in God's Word. FOr Faith, the power of God's Word is restrained thereunto:
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for it is the power of God to euery one that be•eeueth. for it is the power of God to every one that be•eeueth.
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All knowledge and wisdome without it is in vaine The Word which the Iewes heard, profited them not because it was not mixed with Faith in them that heard it.
All knowledge and Wisdom without it is in vain The Word which the Iewes herd, profited them not Because it was not mixed with Faith in them that herd it.
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Euah vnder stood Gods Word well enough, and wisdome shee had enough well to apply it;Eve under stood God's Word well enough, and Wisdom she had enough well to apply it;
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but because shee did not stedfastly beleeue in it, but was brought to doubt of it, shee lost the vse of this Sword;
but Because she did not steadfastly believe in it, but was brought to doubt of it, she lost the use of this Sword;
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her enemy came in vpon her, and killed her. For this end the authority of the Scriptures is well to be noted:
her enemy Come in upon her, and killed her. For this end the Authority of the Scriptures is well to be noted:
po31 n1 vvd p-acp p-acp pno31, cc vvd pno31. p-acp d n1 dt n1 pp-f dt n2 vbz av pc-acp vbi vvn:
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they are of diuine authority (2 Tim. 3. 16.) Gods oracles are recorded in them: they Are of divine Authority (2 Tim. 3. 16.) God's oracles Are recorded in them:
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not one •ot or ti••le of them shall scape till all be fulfilled ( Mat. 5. 18.) This knowne and beleeued, will bring vs to giue full assent to the truth of them.
not one •ot or ti••le of them shall escape till all be fulfilled (Mathew 5. 18.) This known and believed, will bring us to give full assent to the truth of them.
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§. 10. Of yeelding obedience to the Word. FOr Obedience, In Religion a man knoweth no more then he practiseth.
§. 10. Of yielding Obedience to the Word. FOr obedience, In Religion a man Knoweth no more then he Practiseth.
§. crd pp-f j-vvg n1 p-acp dt n1. p-acp n1, p-acp n1 dt n1 vvz av-dx dc cs pns31 vvz.
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In this respect it is true, that If a man thinke hee knoweth any thing, hee knoweth nothing yet as he ought to know: In this respect it is true, that If a man think he Knoweth any thing, he Knoweth nothing yet as he ought to know:
p-acp d n1 pn31 vbz j, cst cs dt n1 vvb pns31 vvz d n1, pns31 vvz pix av a-acp pns31 vmd pc-acp vvi:
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so as without obedience all knowledge is nothing, as Saint Iames declareth by a fit comparison taken from one that beholdeth his face in a glasse,
so as without Obedience all knowledge is nothing, as Saint James Declareth by a fit comparison taken from one that beholdeth his face in a glass,
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and forgetteth what manner of one he was. This therefore must be added to all the rest;
and forgetteth what manner of one he was. This Therefore must be added to all the rest;
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and herein we must be carefull that we turne neither to the right hand, nor to the left:
and herein we must be careful that we turn neither to the right hand, nor to the left:
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neither carelesly neglect that which is commanded, nor preposterously doe that which is forbidden. Thus blessed are they which know, if they doe the things which they know.
neither carelessly neglect that which is commanded, nor preposterously do that which is forbidden. Thus blessed Are they which know, if they do the things which they know.
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In this experimentall knowledge consisteth the very power of this spirituall Sword: by it is lust subdued, the world crucified vnto vs, and the Diuell driuen away.
In this experimental knowledge Consisteth the very power of this spiritual Sword: by it is lust subdued, the world Crucified unto us, and the devil driven away.
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§. 11. Of the manifold vse of Gods Word. THe benefit of well vsing this Sword, is admirable:
§. 11. Of the manifold use of God's Word. THe benefit of well using this Sword, is admirable:
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for there is no error in iudgement but may be refuted, no corruption in life but may be redressed hereby:
for there is no error in judgement but may be refuted, no corruption in life but may be Redressed hereby:
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Neither is there any true sound doctrine but may bee proued and maintained against all gaine-sayers,
Neither is there any true found Doctrine but may be proved and maintained against all gainsayers,
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or any vertue and duty but may bee warranted by it, and wee thereby directed also in the performance thereof.
or any virtue and duty but may be warranted by it, and we thereby directed also in the performance thereof.
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The Apostle expresly saith of the Word, that it is profitable to all these: The Apostle expressly Says of the Word, that it is profitable to all these:
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Dauid vpon his owne experience affirmeth that by Gods Word hee was made wiser then the Ancient, then his Teachers, then his Enemies. Ancient men who haue much experience of many times, David upon his own experience Affirmeth that by God's Word he was made Wiser then the Ancient, then his Teachers, then his Enemies. Ancient men who have much experience of many times,
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and of many things done in those times, commonly get much wisedome by their long experience;
and of many things done in those times, commonly get much Wisdom by their long experience;
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so as among the ancient is wisedome, and in the length of daies is vnderstanding. Yet Gods Word taught Dauid to vnderstand more then experience could teach the ancient.
so as among the ancient is Wisdom, and in the length of days is understanding. Yet God's Word taught David to understand more then experience could teach the ancient.
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Yea, though Teachers commonly know more then Schollers, or learners, ( Their lips should preserue knowledge:
Yea, though Teachers commonly know more then Scholars, or learners, (Their lips should preserve knowledge:
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) yet Dauid by Gods Word exceeded all his Teachers in knowledge.
) yet David by God's Word exceeded all his Teachers in knowledge.
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And though enemies thorow their continall searching after sundry points of pollicy, and inuenting many stratagems and cunning wyles,
And though enemies thorough their continall searching After sundry points of policy, and inventing many stratagems and cunning wiles,
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as also by prying into the attempts of the aduerse parties, grow very subtill and crafty;
as also by prying into the attempts of the adverse parties, grow very subtle and crafty;
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yet by this Word of God did Dauid learne more wisdome then all they.
yet by this Word of God did David Learn more Wisdom then all they.
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For Gods Word is of a farre larger extent then mans wit, wisdome, learning, and experience can attaine vnto.
For God's Word is of a Far larger extent then men wit, Wisdom, learning, and experience can attain unto.
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Though the Booke wherein Gods Word is contained, be not comparable in multitude of letters, sillables,
Though the Book wherein God's Word is contained, be not comparable in multitude of letters, syllables,
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and words, to the massie Volumes of many mens works;
and words, to the massy Volumes of many men's works;
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yet for substance of sound matter, and variety of seuerall and sundry directions, all the Bookes in the World are not comparable to it.
yet for substance of found matter, and variety of several and sundry directions, all the Books in the World Are not comparable to it.
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Euery good thing whatsoeuer may be iustified thereby: euery euill thing whatsoeuer may be disproued thereby:
Every good thing whatsoever may be justified thereby: every evil thing whatsoever may be disproved thereby:
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so as by this Sword euery good thing which is opposed against may be maintained, and euery euill thing whereunto we are tempted, be repelled.
so as by this Sword every good thing which is opposed against may be maintained, and every evil thing whereunto we Are tempted, be repelled.
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There is no crosse vnder which any man lieth, no distresse whervnto any is brought, but may be eased, and helped by Gods Word:
There is no cross under which any man lies, no distress whereunto any is brought, but may be eased, and helped by God's Word:
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from it may sound comfort be fetched, by it may a man be supported. This was Dauids comfort in his trouble.
from it may found Comfort be fetched, by it may a man be supported. This was David Comfort in his trouble.
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Art thou afflicted in body, or troubled in conscience? Are thy Children, kinsfolke, or any other which thou accountest neere and deare vnto thee, a vexation vnto thee? Is thy estate decayed? Art thou troubled with euill men,
Art thou afflicted in body, or troubled in conscience? are thy Children, kinsfolk, or any other which thou Accountest near and deer unto thee, a vexation unto thee? Is thy estate decayed? Art thou troubled with evil men,
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or any other way distressed? Search the Scriptures: therein shalt thou find comfort enough, if rightly thou canst apply them.
or any other Way distressed? Search the Scriptures: therein shalt thou find Comfort enough, if rightly thou Canst apply them.
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In a word, this Word of God is to the blinde a Light: to them that wander, a Guide: to them that are in distresse, a Comfort: to them that doubt, a Counseller: to the vnlearned a Teacher: And what is it not? it is all things to all men. O excellent Instrument!
In a word, this Word of God is to the blind a Light: to them that wander, a Guide: to them that Are in distress, a Comfort: to them that doubt, a Counsellor: to the unlearned a Teacher: And what is it not? it is all things to all men. Oh excellent Instrument!
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How much bound vnto God are we for it? What account ought we to make of it? How expert ought we to be in it? Whosoeuer carelesly neglecteth it,
How much bound unto God Are we for it? What account ought we to make of it? How expert ought we to be in it? Whosoever carelessly neglecteth it,
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or lightly esteemeth it, is most vngratefull to God, who in wisedome and goodnesse hath prouided it for him;
or lightly esteems it, is most ungrateful to God, who in Wisdom and Goodness hath provided it for him;
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and most iniurious to himselfe, in losing the vse and benefit of such a weapon. §. 12. Of the wrong which Papists doe in detaining the Word.
and most injurious to himself, in losing the use and benefit of such a weapon. §. 12. Of the wrong which Papists do in detaining the Word.
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VVHat enemies to the safety and saluation of people, are Papists? who (like the Philistims, 1 Sam. 13. 19. 22.) depriue them of this weapon? Herein they plainely declare themselues to be seruants of Antichrist, and enemies of Christ.
What enemies to the safety and salvation of people, Are Papists? who (like the philistines, 1 Sam. 13. 19. 22.) deprive them of this weapon? Herein they plainly declare themselves to be Servants of Antichrist, and enemies of christ.
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They doe euen conspire with Satan himselfe:
They do even conspire with Satan himself:
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and so also doe all they which openly or couertly speake against priuate reading, and publike preaching of the Word;
and so also do all they which openly or covertly speak against private reading, and public preaching of the Word;
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who scoffe at that knowledge which lay men and woemen haue in Gods Word. §. 13. Of neglecting Gods Word.
who scoff At that knowledge which lay men and women have in God's Word. §. 13. Of neglecting God's Word.
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AS for those who themselues neglect, or reiect, or abuse Gods Word, what enemies are they to their owne soules, making way to their owne destruction? too many so doe, as
AS for those who themselves neglect, or reject, or abuse God's Word, what enemies Are they to their own Souls, making Way to their own destruction? too many so do, as
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1 They who care not to reade it, or heare it at all:
1 They who care not to read it, or hear it At all:
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of all Books they least respect the Bible. Many will haue Statute Bookes, Chronicles, yea, Play-bookes,
of all Books they least respect the bible. Many will have Statute Books, Chronicles, yea, Playbooks,
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and such like toyish Pamphlets, but not a Bible in their House or hands: yea, (which is very lamentable) some Schollers which intend to be Diuines, haue,
and such like toyish Pamphlets, but not a bible in their House or hands: yea, (which is very lamentable) Some Scholars which intend to be Divines, have,
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and reade store of Postils, Legends, and such like trash, and yet are strangers to the holy Scriptures.
and read store of Postils, Legends, and such like trash, and yet Are Strangers to the holy Scriptures.
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Some vse to carry other Books with them to Church, euen then to draw away their mindes from hearing Gods Word,
some use to carry other Books with them to Church, even then to draw away their minds from hearing God's Word,
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when it is read and preached by others.
when it is read and preached by Others.
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Some goe yet further, and will not suffer their Wiues, Children, or other of their Houshold to reade the Word.
some go yet further, and will not suffer their Wives, Children, or other of their Household to read the Word.
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And some scoffe at such as carry the Scriptures with them to Church, terming them in reproach, Biblecarriers. All these,
And Some scoff At such as carry the Scriptures with them to Church, terming them in reproach, Biblecarriers. All these,
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and all other like these, haue no sword at all. 2 They who haue Bibles, and it may be fairely bound vp:
and all other like these, have no sword At all. 2 They who have Bibles, and it may be fairly bound up:
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but why? onely to lie in their house; or to carry with them to Church:
but why? only to lie in their house; or to carry with them to Church:
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they reade it (if at all) as seldome as may be; their wordly affaires will afford them no time to reade the Scripture.
they read it (if At all) as seldom as may be; their wordly affairs will afford them no time to read the Scripture.
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How many be there, that neuer in their liues read thorow all the Scriptures, if euer they read thorow any one Booke? These haue a Sword,
How many be there, that never in their lives read thorough all the Scriptures, if ever they read thorough any one Book? These have a Sword,
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but to hang by the wals. 3 They who reade much;
but to hang by the walls. 3 They who read much;
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but onely reade, neuer search the Scriptures, to find out the true sence and meaning of it: but only read, never search the Scriptures, to find out the true sense and meaning of it:
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much like vnto supersticious Papists, who content themselues with mumbling ouer at set times a certaine number of prayers stinted by their bead, not regarding what they pray.
much like unto superstitious Papists, who content themselves with mumbling over At Set times a certain number of Prayers stinted by their bead, not regarding what they pray.
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These haue their Sword alwaies in the scabbard.
These have their Sword always in the scabbard.
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4 They who as they reade, so seeke for the true sence, but to what end? onely to vnderstand the truth of the History, to reconcile seeming differences, to maintaine discourse,
4 They who as they read, so seek for the true sense, but to what end? only to understand the truth of the History, to reconcile seeming differences, to maintain discourse,
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or it may be also to iustifie the truth of doctrine against gaine-sayers: but not to be edified in Faith, and to haue sinne mortified thereby.
or it may be also to justify the truth of Doctrine against gainsayers: but not to be edified in Faith, and to have sin mortified thereby.
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These draw forth this sword onely to flourish with it.
These draw forth this sword only to flourish with it.
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5 They who in searching out the sence of Scripture, trust to their owne skill, wit and vnderstanding,
5 They who in searching out the sense of Scripture, trust to their own skill, wit and understanding,
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& neglect the ministery of the Word, whereby this sword is (as it were) whetted and made sharpe,
& neglect the Ministry of the Word, whereby this sword is (as it were) whetted and made sharp,
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and they taught well to vse it.
and they taught well to use it.
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These foolish and ouer bold souldiers care not how vnskilfull themselues be, or how blunt their weapon be.
These foolish and over bold Soldiers care not how unskilful themselves be, or how blunt their weapon be.
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6 They who doe all they can to bee expert in Gods word, but with a trayterous minde to fight against the truth contained therein (as Heretikes;) yea and it may be to ouerthrow the authority of the word it selfe (as many Atheists) These fight with Christs weapon vnder Satans colours against Christ himselfe.
6 They who do all they can to be expert in God's word, but with a traitorous mind to fight against the truth contained therein (as Heretics;) yea and it may be to overthrow the Authority of the word it self (as many Atheists) These fight with Christ weapon under Satan colours against christ himself.
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§. 14. Answer to Satans suggestion, that the Scripture is not Gods word. THe chiefest sleights which Satan hath to depriue vs of this weapon, are these.
§. 14. Answer to Satan suggestion, that the Scripture is not God's word. THe chiefest sleights which Satan hath to deprive us of this weapon, Are these.
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Sug. 1. There is no such word of God at all: Sug. 1. There is no such word of God At all:
np1. crd pc-acp vbz dx d n1 pp-f np1 p-acp d:
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that Scripture which is called Gods word, was not inspired of God, but so said to be, onely to make men to giue greater credence thereto.
that Scripture which is called God's word, was not inspired of God, but so said to be, only to make men to give greater credence thereto.
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Thus before Gods word was written, Satan brought men to doubt of that reuelation of Gods will which it pleased God to giue to man,
Thus before God's word was written, Satan brought men to doubt of that Revelation of God's will which it pleased God to give to man,
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as our first parents, and the old world.
as our First Parents, and the old world.
c-acp po12 ord n2, cc dt j n1.
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Now it is written, he makes men thinke it is but as other writings of mans inuention:
Now it is written, he makes men think it is but as other writings of men invention:
av pn31 vbz vvn, pns31 vvz n2 vvi pn31 vbz cc-acp c-acp j-jn n2 pp-f ng1 n1:
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herewith are not onely plaine Atheists, but also many poore distressed wauering soules deceiued.
herewith Are not only plain Atheists, but also many poor distressed wavering Souls deceived.
av vbr xx av-j j n2, p-acp av d j vvn vvg n2 vvn.
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Answ. For auoiding this, we must first labour to haue our iudgements well informed by what arguments wee can, of the diuine authoritie of the Scripture: Answer For avoiding this, we must First labour to have our Judgments well informed by what Arguments we can, of the divine Authority of the Scripture:
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many arguments might bee alledged to this purpose:
many Arguments might be alleged to this purpose:
d n2 vmd vbi vvn p-acp d n1:
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but because learned men haue taken good pains herein, & published that which they haue collected concerning this point, in print, I will referre the Reader to such bookes:
but Because learned men have taken good pains herein, & published that which they have collected Concerning this point, in print, I will refer the Reader to such books:
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for they are euery where almost to be had.
for they Are every where almost to be had.
c-acp pns32 vbr d q-crq av pc-acp vbi vhn.
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Among other arguments this may be one, that not onely all sorts of men (as well wicked and profane,
Among other Arguments this may be one, that not only all sorts of men (as well wicked and profane,
p-acp j-jn n2 d vmb vbi pi, cst xx av-j d n2 pp-f n2 (c-acp av j cc j,
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as godly and religious) haue an inward feare, and dread of the Scripture, and beare a great reuerence thereunto,
as godly and religious) have an inward Fear, and dread of the Scripture, and bear a great Reverence thereunto,
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but euen they who gainsay the diuine authority of Scripture haue in their consciences a secret sting which oft pricketh them,
but even they who gainsay the divine Authority of Scripture have in their Consciences a secret sting which oft pricks them,
cc-acp av pns32 r-crq vvb dt j-jn n1 pp-f n1 vhb p-acp po32 n2 dt j-jn n1 r-crq av vvz pno32,
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and checketh them for it, though they labour neuer so much to suppresse it
and checketh them for it, though they labour never so much to suppress it
cc vvz pno32 p-acp pn31, cs pns32 vvb av av av-d pc-acp vvi pn31
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2 We must pray for the Spirit of reuelation, or inspiration, which may inwardly testifie vnto our Spirits and perswade them that God is the Author of the holy Scriptures.
2 We must pray for the Spirit of Revelation, or inspiration, which may inwardly testify unto our Spirits and persuade them that God is the Author of the holy Scriptures.
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For howsoeuer many arguments may be brought to euict a mans iudgement thereof, so as in his iudgement he cannot gainsay it, For howsoever many Arguments may be brought to evict a men judgement thereof, so as in his judgement he cannot gainsay it,
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yet it is only the inward testimony of the Spirit, which is able to perswade mans heart thereof,
yet it is only the inward testimony of the Spirit, which is able to persuade men heart thereof,
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and so make it willingly embrace and entertaine the Scripture as Gods word.
and so make it willingly embrace and entertain the Scripture as God's word.
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3 We must giue no place to doubting about this point, but hold it as a principle vndenyable.
3 We must give no place to doubting about this point, but hold it as a principle vndenyable.
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In humane Arts, the Professors thereof teach, that there are some principles which without all contradiction and question must bee taken for graunted,
In humane Arts, the Professors thereof teach, that there Are Some principles which without all contradiction and question must be taken for granted,
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so as if any deny •hem, hee is to be answered with a Cudgel, rather then •n Argument:
so as if any deny •hem, he is to be answered with a Cudgel, rather then •n Argument:
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for example, if any deny that the fire is •ot, it were fitter to thrust his hand or foote into the 〈 ◊ 〉 while hee felt the heate of it,
for Exampl, if any deny that the fire is •ot, it were fitter to thrust his hand or foot into the 〈 ◊ 〉 while he felt the heat of it,
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then by reasons •oue vnto him that it is hote.
then by Reasons •oue unto him that it is hight.
av p-acp ng1 n1 p-acp pno31 cst pn31 vbz j.
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If any humane Art haue •ch vndenyable principles, much more the Arte of •rtes, Diuinity: And in Diuinity, of all principles, this is one which least of all ought to be brought in question,
If any humane Art have •ch vndenyable principles, much more the Art of •rtes, Divinity: And in Divinity, of all principles, this is one which least of all ought to be brought in question,
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because it is the very ground-worke of all.
Because it is the very groundwork of all.
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Wherefore if any such suggestion be cast into our hearts by Satan, let vs with an holy indignation (as Christ did when hee was tempted to worship the Diuell,) bid Satan auoyde.
Wherefore if any such suggestion be cast into our hearts by Satan, let us with an holy Indignation (as christ did when he was tempted to worship the devil,) bid Satan avoid.
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§. 15. Answer to Satans Suggestion of the imperfection of Gods word.
§. 15. Answer to Satan Suggestion of the imperfection of God's word.
§. crd n1 p-acp npg1 n1 pp-f dt n1 pp-f npg1 n1.
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2 Sugg. IT is but a leaden sword, as a nose of waxe it may be turned euery way.
2 Sugg. IT is but a leaden sword, as a nose of wax it may be turned every Way.
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Heretiques, Idolaters, Schismatiques, profane persons, worldlings, yea and the diuell himselfe turne it to their owne turnes. Heretics, Idolaters, Schismatics, profane Persons, worldlings, yea and the Devil himself turn it to their own turns.
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Besides, it is so blunt, as it can neither cut off errors in iudgment, nor roote out corruptions in life:
Beside, it is so blunt, as it can neither Cut off errors in judgement, nor root out corruptions in life:
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for notwithstanding the best application that may be made of Gods word, heretiques remaine as peruerse in iudgement,
for notwithstanding the best application that may be made of God's word, Heretics remain as perverse in judgement,
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and wicked men as obstinate in life, as if this sword had neuer been vsed against them.
and wicked men as obstinate in life, as if this sword had never been used against them.
cc j n2 p-acp j p-acp n1, c-acp cs d n1 vhd av-x vbn vvn p-acp pno32.
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In these hath Satan much preuailed with Papists. Answ. It is most false that Gods word is either so flexible or so blunt.
In these hath Satan much prevailed with Papists. Answer It is most false that God's word is either so flexible or so blunt.
p-acp d vhz np1 d vvd p-acp njp2. np1 pn31 vbz av-ds j cst ng1 n1 vbz av-d av j cc av j.
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It is a most true, right, certaine, infallible, vndeniable word, alwayes constant, euer one and the same for euer: It is a most true, right, certain, infallible, undeniable word, always constant, ever one and the same for ever:
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so absolutely perfect, as nothing can be added to it, or may be taken from it.
so absolutely perfect, as nothing can be added to it, or may be taken from it.
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Whosoeuer teacheth any otherwise then it teacheth, is accursed. Whosoever Teaches any otherwise then it Teaches, is accursed.
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Saint Peter termeth it, A more sure word then that diuine voice which was heard from heauen at Christs tranfiguration: Saint Peter termeth it, A more sure word then that divine voice which was herd from heaven At Christ tranfiguration:
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which he doth not any whit to extenuate the authority of That, but the more to commend This vnto the Church;
which he does not any whit to extenuate the Authority of That, but the more to commend This unto the Church;
r-crq pns31 vdz xx d n1 pc-acp vvi dt n1 pp-f cst, p-acp dt av-dc pc-acp vvi d p-acp dt n1;
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so as if a difference could be made, this written Word of God should haue preheminence;
so as if a difference could be made, this written Word of God should have pre-eminence;
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and so doth Christ also seeme to preferre it vnto the witnesse of Iohn the Baptist, of his owne workes, and of the Father himselfe.
and so does christ also seem to prefer it unto the witness of John the Baptist, of his own works, and of the Father himself.
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§. 16. Of Heretiques falsifying the Word.
§. 16. Of Heretics falsifying the Word.
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THat which Heretiques, or other wicked men alleadge to iustifie any error in doctrine, or corruption in life, is onely the bare letter of the Word, not the true sence thereof,
THat which Heretics, or other wicked men allege to justify any error in Doctrine, or corruption in life, is only the bore Letter of the Word, not the true sense thereof,
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and so not the word of God, but conceits of their owne braine:
and so not the word of God, but conceits of their own brain:
cc av xx dt n1 pp-f np1, cc-acp n2 pp-f po32 d n1:
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for if all the Scriptures which they alleadge, be well sifted and throughly examined, we shall find them either mangled, or mingled, peruerted or misapplied.
for if all the Scriptures which they allege, be well sifted and thoroughly examined, we shall find them either mangled, or mingled, perverted or misapplied.
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First mangled by leauing out somthing of moment;
First mangled by leaving out something of moment;
ord j-vvn p-acp vvg av pi pp-f n1;
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as in the text which Satan alleadgeth to Christ, he left out this clause, in all thy waves, which had taken away all the force of his temptation: as in the text which Satan allegeth to christ, he left out this clause, in all thy waves, which had taken away all the force of his temptation:
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for it was not Christs way to fling himselfe headlong from a pinacle, there being other wayes and meanes whereby he might come downe:
for it was not Christ Way to fling himself headlong from a pinnacle, there being other ways and means whereby he might come down:
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so in the description of a naturall mans condition, this word onely is left out in the vulgar Latin translation, whereby they would auoid the text alleadged against their semi-Pelagian opinion of mans being onely halfe dead in sinne.
so in the description of a natural men condition, this word only is left out in the Vulgar Latin Translation, whereby they would avoid the text alleged against their semi-Pelagian opinion of men being only half dead in sin.
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So also in Rom. 11. 6. this clause is left out, But if it be of works, So also in Rom. 11. 6. this clause is left out, But if it be of works,
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then is it no more grace, otherwise worke is no worke. Which words are a most euident testimony against merit of works.then is it no more grace, otherwise work is no work. Which words Are a most evident testimony against merit of works.
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2 Mingled, by adding something which may make for them, as the old Latin copies in Rom. 4. 2. added this word ( Legis ) of the Law, and thence they inferre that all works are not excluded frō iustifying a mā.
2 Mingled, by adding something which may make for them, as the old Latin copies in Rom. 4. 2. added this word (Legis) of the Law, and thence they infer that all works Are not excluded from justifying a man.
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And in al the Latin copies this word ( full ) in the Angels salutation to Mary is added, whence they likewise gather an argument to deify the Virgin Mary.
And in all the Latin copies this word (full) in the Angels salutation to Marry is added, whence they likewise gather an argument to deify the Virgae Marry.
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3 Peruerted, and that two wayes, First, by taking that literally which is meant figuratiuely,
3 Perverted, and that two ways, First, by taking that literally which is meant figuratively,
crd vvn, cc d crd n2, ord, p-acp vvg cst av-j r-crq vbz vvn av-j,
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as that phrase of Christ in the institution of his last Supper, This is my body, 2 By taking that allegorically, which was spoken properly,
as that phrase of christ in the Institution of his last Supper, This is my body, 2 By taking that allegorically, which was spoken properly,
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as that speech of Peter to Christ, Here are two Swords, whereby they would proue that there belongeth to the Pope two Swords:
as that speech of Peter to christ, Here Are two Swords, whereby they would prove that there belongeth to the Pope two Swords:
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the spirituall Sword of a Pastor: and the temporall Sword of a King.
the spiritual Sword of a Pastor: and the temporal Sword of a King.
dt j n1 pp-f dt n1: cc dt j n1 pp-f dt n1.
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4 Misapplyed, by turning the places which they alleadge, to another thing then was intended by the Holy Ghost.
4 Misapplied, by turning the places which they allege, to Another thing then was intended by the Holy Ghost.
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As in that speech of Christ to Peter Vpon this Rocke, &c. they apply that to Peter, and to the Pope, which Christ meant of himselfe.
As in that speech of christ to Peter Upon this Rock, etc. they apply that to Peter, and to the Pope, which christ meant of himself.
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Herein doe Separatists and Shismatiques much offend. These Texts I will put enmity betweene thy seede and her seed:
Herein do Separatists and Shismatiques much offend. These Texts I will put enmity between thy seed and her seed:
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Depart, depart yee, come out from thence, &c. Goe out from her my people, with the like, they alleadge to draw men from all the assemblies of Gods Saints whither any wicked men doe resort. Depart, depart ye, come out from thence, etc. Go out from her my people, with the like, they allege to draw men from all the assemblies of God's Saints whither any wicked men do resort.
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§. 17. Of the sharpenesse of Gods Word.
§. 17. Of the sharpness of God's Word.
§. crd pp-f dt n1 pp-f npg1 n1.
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VVHereas hee suggesteth that the Word is a blunt Sword, expresly he crosseth the testimony of the holy Apostle, who saith that it is a very sharp and ke••e Sword, sharper then any two edged sword, piercing euē to the diuiding of the soule & spirit, &c. That Hereticks & other wicked men are no whit moued thereby, it is because their hearts are hardned as Pharaohs was,
Whereas he suggests that the Word is a blunt Sword, expressly he Crosseth the testimony of the holy Apostle, who Says that it is a very sharp and ke••e Sword, sharper then any two edged sword, piercing even to the dividing of the soul & Spirit, etc. That Heretics & other wicked men Are no whit moved thereby, it is Because their hearts Are hardened as Pharaohs was,
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and their eies blinded as Balaams: they are past feeling.
and their eyes blinded as Balaams: they Are past feeling.
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If euer they come to haue any life, and light, & sence, this Sword wil so pierce their soules,
If ever they come to have any life, and Light, & sense, this Sword will so pierce their Souls,
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as it wil vtterly confound them, so as they shall not haue what to oppose.
as it will utterly confound them, so as they shall not have what to oppose.
c-acp pn31 vmb av-j vvi pno32, av c-acp pns32 vmb xx vhb r-crq pc-acp vvi.
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In the meane while so sharpe is this Sword, that I doubt not but it maketh a wound euen in the conscience of the hardest heart.
In the mean while so sharp is this Sword, that I doubt not but it makes a wound even in the conscience of the Hardest heart.
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But what if at all it pierceth not such obstinate persons? yet it defendeth vs from being hurt by their obstinacy,
But what if At all it pierces not such obstinate Persons? yet it defendeth us from being hurt by their obstinacy,
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so as this Sword is not altogether without vse. §. 18. Answer to Satans Suggestion of the difficultie of Gods Word.
so as this Sword is not altogether without use. §. 18. Answer to Satan Suggestion of the difficulty of God's Word.
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3 Sugg. THis Sword is so fast in the scabberd, that it can hardly, if at all, be pulled out.
3 Sugg. THis Sword is so fast in the scabbard, that it can hardly, if At all, be pulled out.
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To speake plainly, it is so hard and difficult, that the true meaning cannot be found out.
To speak plainly, it is so hard and difficult, that the true meaning cannot be found out.
p-acp vvi av-j, pn31 vbz av j cc j, cst dt j n1 vmbx vbi vvn av.
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Herein also are Papists besotted, who alleadge to this purpose the words of Peter, that among those points which Saint Paul deliuered in his Epistles, some are hard to be vnderstood.
Herein also Are Papists besotted, who allege to this purpose the words of Peter, that among those points which Saint Paul Delivered in his Epistles, Some Are hard to be understood.
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Answ. If God deserue more credence then Satan, this Suggestion is directly false. Answer If God deserve more credence then Satan, this Suggestion is directly false.
np1 cs np1 vvb dc n1 cs np1, d n1 vbz av-j j.
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God saith that his Word is a light vnto our feet, and a lanthorne vnto our pathes:
God Says that his Word is a Light unto our feet, and a lanthorn unto our paths:
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that it giueth light to the eyes: that it gives Light to the eyes:
cst pn31 vvz n1 p-acp dt n2:
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that it giueth to the simple sharpenesse of wit, and to the child knowledge and discretion:
that it gives to the simple sharpness of wit, and to the child knowledge and discretion:
cst pn31 vvz p-acp dt j n1 pp-f n1, cc p-acp dt n1 n1 cc n1:
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that if it be hid, it is hid to them who are lost, in whom the god of this world hath blinded their minds. that if it be hid, it is hid to them who Are lost, in whom the god of this world hath blinded their minds.
cst cs pn31 vbb vvn, pn31 vbz vvn p-acp pno32 r-crq vbr vvn, p-acp ro-crq dt n1 pp-f d n1 vhz vvn po32 n2.
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All these and such like Diuine testimonies argue a perspicuity in the Scripture, so as all may and ought to haue free accesse vnto it, All these and such like Divine testimonies argue a perspicuity in the Scripture, so as all may and ought to have free access unto it,
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but very few can diue into the depth of it:
but very few can dive into the depth of it:
cc-acp av d vmb vvi p-acp dt n1 pp-f pn31:
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for it cannot be denyed but that in sundry respects the Scriptures may be said to be hard.
for it cannot be denied but that in sundry respects the Scriptures may be said to be hard.
c-acp pn31 vmbx vbi vvn p-acp d p-acp j n2 dt n2 vmb vbi vvn pc-acp vbi j.
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§. 19. Of the respects wherein the Scripture is difficult. FIrst, in regard of the matter:
§. 19. Of the respects wherein the Scripture is difficult. First, in regard of the matter:
§. crd pp-f dt n2 c-crq dt n1 vbz j. ord, p-acp n1 pp-f dt n1:
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Many profound & deep mysteries are contained in them, which Dauid calleth wondrous things: thus many things in Pauls Epistles are hard:
Many profound & deep Mysteres Are contained in them, which David calls wondrous things: thus many things in Paul's Epistles Are hard:
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yet these profound mysteries are so plainely and distinctly laid downe in the Scripture, that they who are not ouercurious, ( presuming to vnderstand aboue that which is meet to vnderstand,
yet these profound Mysteres Are so plainly and distinctly laid down in the Scripture, that they who Are not overcurious, (presuming to understand above that which is meet to understand,
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but will vnderstand according to sobriety) may conceiue.
but will understand according to sobriety) may conceive.
cc-acp vmb vvi vvg p-acp n1) vmb vvi.
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For example, the Trinity of persons in the vnity of the Deity, the hypostaticall Vnion of the two natures of Christ in one person, with the like, are vnconceiueable mysteries:
For Exampl, the Trinity of Persons in the unity of the Deity, the hypostatical union of the two nature's of christ in one person, with the like, Are unconceivable Mysteres:
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yet so plainly opened in the Scripture, as we may well discerne these things to be so,
yet so plainly opened in the Scripture, as we may well discern these things to be so,
av av av-j vvn p-acp dt n1, c-acp pns12 vmb av vvi d n2 pc-acp vbi av,
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though we cannot fully conceiue how they should be so. Secondly, in regard of the manner of writing:
though we cannot Fully conceive how they should be so. Secondly, in regard of the manner of writing:
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many abstruse phrases are therein, as diuers Hebraismes, which it may be were familiar to the Iewes,
many abstruse phrases Are therein, as diverse Hebraisms, which it may be were familiar to the Iewes,
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but are obscure to vs, and sundry Metaphors, allegories, and other tropes and figures.
but Are Obscure to us, and sundry Metaphors, allegories, and other tropes and figures.
cc-acp vbr j p-acp pno12, cc j n2, n2, cc j-jn n2 cc n2.
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Yet these by diligent study of the Scriptures, and carefull vse of the meanes beforenamed, may also be found out.
Yet these by diligent study of the Scriptures, and careful use of the means beforenamed, may also be found out.
av d p-acp j n1 pp-f dt n2, cc j n1 pp-f dt n2 j, vmb av vbi vvn av.
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Thirdly, in regard of the persons who reade or heare the Scriptures.
Thirdly, in regard of the Persons who read or hear the Scriptures.
ord, p-acp n1 pp-f dt n2 r-crq vvb cc vvi dt n2.
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Naturall men are not capable of the things of the Spirit of GOD, they cannot know them: Natural men Are not capable of the things of the Spirit of GOD, they cannot know them:
j n2 vbr xx j pp-f dt n2 pp-f dt n1 pp-f np1, pns32 vmbx vvi pno32:
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and the God of this world doth blinde the eyes of wicked men: yet He that is spirituall, discerneth all things: and the God of this world does blind the eyes of wicked men: yet He that is spiritual, discerneth all things:
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for God giueth vnto him the Spirit of reuelation, whereby the eyes of his vnderstanding are opened.
for God gives unto him the Spirit of Revelation, whereby the eyes of his understanding Are opened.
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Many despise the Scripture because of the plainnes of it:
Many despise the Scripture Because of the plainness of it:
av-d vvb dt n1 c-acp pp-f dt n1 pp-f pn31:
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what maruel then that God hide frō them the great and diuine mysteries of his Word? how should he conceiue that which is hard, who despiseth that which is easie? what marvel then that God hide from them the great and divine Mysteres of his Word? how should he conceive that which is hard, who despises that which is easy?
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Fourthly, in regard of the manner of searching:
Fourthly, in regard of the manner of searching:
ord, p-acp n1 pp-f dt n1 pp-f vvg:
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for if men cursorily and carelesly reade the Scripture, no maruell if they vnderstand little or nothing;
for if men cursorily and carelessly read the Scripture, no marvel if they understand little or nothing;
c-acp cs n2 av-j cc av-j vvi dt n1, dx n1 cs pns32 vvb j cc pix;
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for the promise of finding is made to those who seeke as for gold, and search as for treasures.
for the promise of finding is made to those who seek as for gold, and search as for treasures.
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§. 20. Of the reasons why the Scripture is in some respects difficult.
§. 20. Of the Reasons why the Scripture is in Some respects difficult.
§. crd pp-f dt n2 c-crq dt n1 vbz p-acp d n2 j.
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IN these and such like respects the Scriptures are indeed hard, which the Lord hath so ordered for iust and weighty reasons, as
IN these and such like respects the Scriptures Are indeed hard, which the Lord hath so ordered for just and weighty Reasons, as
p-acp d cc d av-j vvz dt n2 vbr av j, r-crq dt n1 vhz av vvn p-acp j cc j n2, c-acp
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First to declare vnto man his naturall blindnesse, and to suppresse all selfe-conceit. By the mysteries of the Word, the wisdome of man is found to be foolishnesse.
First to declare unto man his natural blindness, and to suppress all Self-conceit. By the Mysteres of the Word, the Wisdom of man is found to be foolishness.
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Secondly, to keepe holy things from Hogs, and Dogs, and so to make a difference betwixt the children of the kingdome, and the wicked.
Secondly, to keep holy things from Hogs, and Dogs, and so to make a difference betwixt the children of the Kingdom, and the wicked.
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Thirdly, to maintaine the diuine ordinance of preaching, and expounding the Scriptures.
Thirdly, to maintain the divine Ordinance of preaching, and expounding the Scriptures.
ord, pc-acp vvi dt j-jn n1 pp-f vvg, cc vvg dt n2.
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Fourthly, to raise vp in vs an appetite after the Word, and an high esteeme of it,
Fourthly, to raise up in us an appetite After the Word, and an high esteem of it,
ord, pc-acp vvi a-acp p-acp pno12 dt n1 p-acp dt n1, cc dt j n1 pp-f pn31,
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and to keepe vs from loathing it. Deepe and profound matters are much desired and respected easie things are soone loathed.
and to keep us from loathing it. Deep and profound matters Are much desired and respected easy things Are soon loathed.
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Wherefore the holy Spirit of God hath so tempered the holy Scripture, as by the perspicuity of it we are kept from staruing, Wherefore the holy Spirit of God hath so tempered the holy Scripture, as by the perspicuity of it we Are kept from starving,
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and by the difficulty of it from loathing it.
and by the difficulty of it from loathing it.
cc p-acp dt n1 pp-f pn31 p-acp vvg pn31.
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Fiftly, to stirre vs vp diligently to study and search the Scriptures, and carefully to vse the meanes whereby we may finde out the hidden Treasure in it.
Fifty, to stir us up diligently to study and search the Scriptures, and carefully to use the means whereby we may find out the hidden Treasure in it.
ord, pc-acp vvi pno12 p-acp av-j pc-acp vvi cc vvi dt n2, cc av-j pc-acp vvi dt n2 c-crq pns12 vmb vvi av dt j-vvn n1 p-acp pn31.
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Sixtly, to make vs to call vpon him who is the Author of the Scripture, to giue vnto vs the Spirit of reuelation,
Sixty, to make us to call upon him who is the Author of the Scripture, to give unto us the Spirit of Revelation,
ord, pc-acp vvi pno12 pc-acp vvi p-acp pno31 r-crq vbz dt n1 pp-f dt n1, pc-acp vvi p-acp pno12 dt n1 pp-f n1,
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and not to reade or heare the Word without faithfull and earnest prayer. §. 21. Of the perspicuity of the Scripture.
and not to read or hear the Word without faithful and earnest prayer. §. 21. Of the perspicuity of the Scripture.
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BVt to returne to the point.
But to return to the point.
cc-acp p-acp n1 p-acp dt n1.
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Though the word in the forenamed respects, and for the forenamed reasons be difficult and obscure,
Though the word in the forenamed respects, and for the forenamed Reasons be difficult and Obscure,
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yet is it for the most part so perspicuous, as with great profit, and to good edification, it may bee read and heard of the simple and vnlearned.
yet is it for the most part so perspicuous, as with great profit, and to good edification, it may be read and herd of the simple and unlearned.
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And as for all the fundamentall points of Christian Religion, necessary to saluation, they are clearely and plainly set downe,
And as for all the fundamental points of Christian Religion, necessary to salvation, they Are clearly and plainly Set down,
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so as the humble and obedient heart may distinctly, without wauering and gainsaying, conceiue and beleeue them.
so as the humble and obedient heart may distinctly, without wavering and gainsaying, conceive and believe them.
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Thus not vnfitly is the Scripture compared, in regard of the perspicuity of it, to afoard, ouer which a Lambe may wade; Thus not unfitly is the Scripture compared, in regard of the perspicuity of it, to afoard, over which a Lamb may wade;
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and in regard of the difficulty of it, to a Sea, in which an Elephant may swimme.
and in regard of the difficulty of it, to a Sea, in which an Elephant may swim.
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§. 22. Answer to Satans suggestion of the danger of suffering all sorts to reade the Scriptures.
§. 22. Answer to Satan suggestion of the danger of suffering all sorts to read the Scriptures.
§. crd n1 p-acp npg1 n1 pp-f dt n1 pp-f vvg d n2 pc-acp vvi dt n2.
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4 Sugg. IT is indeed a two-edged Sword: but too sharpe and keene for children.
4 Sugg. IT is indeed a two-edged Sword: but too sharp and keen for children.
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It is not fit that Lay-men, Woemen, and such as haue not skill in Tongues and Arts, should reade it:
It is not fit that Laymen, Women, and such as have not skill in Tongues and Arts, should read it:
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they oft pierce and wound their own soules & consciences with this Sword, as children hurt themselues with kniues.
they oft pierce and wound their own Souls & Consciences with this Sword, as children hurt themselves with knives.
pns32 av vvi cc vvi po32 d n2 cc n2 p-acp d n1, c-acp n2 vvn px32 p-acp n2.
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With this also are the Papists exceedingly beguiled.
With this also Are the Papists exceedingly beguiled.
p-acp d av vbr dt njp2 av-vvg vvd.
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Answ. As the Word is sharpe in it selfe, so hath it an inward power to giue sharpnes of wit, Answer As the Word is sharp in it self, so hath it an inward power to give sharpness of wit,
np1 p-acp dt n1 vbz j p-acp pn31 n1, av vhz pn31 dt j n1 pc-acp vvi n1 pp-f n1,
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& that vnto the simple: and to the child, knowledge and discretion, so as by the word they may learn wel to vse the Word.
& that unto the simple: and to the child, knowledge and discretion, so as by the word they may Learn well to use the Word.
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How can that be thought to be vnfit for laymen & womē to vse, which God hath expresiy cōmanded thē to vse,
How can that be Thought to be unfit for laymen & women to use, which God hath expresiy commanded them to use,
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except question be made of his wisdome? As the forenamed girdle, brestplate, shooes, shield, helmet, were prescribed to all of all sorts, so this sword:
except question be made of his Wisdom? As the forenamed girdle, breastplate, shoes, shield, helmet, were prescribed to all of all sorts, so this sword:
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and Christ, without exception of any, saith to all, Search the Scriptures. God expresly commandeth, That the Law bee read to all,
and christ, without exception of any, Says to all, Search the Scriptures. God expressly commands, That the Law be read to all,
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euen men, women, children, strangers, Deut. 31. 11. 12. And great reason there is for it:even men, women, children, Strangers, Deuteronomy 31. 11. 12. And great reason there is for it:
av-j n2, n2, n2, n2, np1 crd crd crd cc j n1 pc-acp vbz p-acp pn31:
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for as euery one eateth for himselfe, so he liueth by his owne faith: but the Word is the ground of faith.
for as every one Eateth for himself, so he lives by his own faith: but the Word is the ground of faith.
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By it therefore must they know what they belieue.
By it Therefore must they know what they believe.
p-acp pn31 av vmb pns32 vvi r-crq pns32 vvb.
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As for those wounds in conscience which many receiue by the Word, they are good wounds, whereby, such corruption as festred in them being let out, the conscience is more soundly healed vp; As for those wounds in conscience which many receive by the Word, they Are good wounds, whereby, such corruption as festered in them being let out, the conscience is more soundly healed up;
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the wounds which it maketh turne not to festring sores. §. 23. Answere to Satans suggestion of the hurt of much knowledge.
the wounds which it makes turn not to festering sores. §. 23. Answer to Satan suggestion of the hurt of much knowledge.
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5. Suggest. TOo much knowledge is not good, it puffeth vp, it maketh people contemne their brethren, neglect Ministers, loathe preaching.
5. Suggest. TOo much knowledge is not good, it Puffeth up, it makes people contemn their brothers, neglect Ministers, loathe preaching.
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But ignorance is mother of deuotion.
But ignorance is mother of devotion.
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These things hath Satan taught, not only Papists, but also many other, which pretend an hatred of Popery, to obiect against the Word.
These things hath Satan taught, not only Papists, but also many other, which pretend an hatred of Popery, to Object against the Word.
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Answ. Knowledge in it selfe is a very good thing, a dutie expresly commanded: Answer Knowledge in it self is a very good thing, a duty expressly commanded:
np1 n1 p-acp pn31 n1 vbz dt av j n1, dt n1 av-j vvn:
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Ioyne with vertue, knowledge, saith Saint Peter: yea Saint Paul goeth further, and implieth that it is our duty to bee filled with knowledge, and to abound therein: Join with virtue, knowledge, Says Saint Peter: yea Saint Paul Goes further, and Implies that it is our duty to be filled with knowledge, and to abound therein:
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and on the other side the Prophet complaineth, that Gods people are destroyed for lacke of knowledge.
and on the other side the Prophet Complaineth, that God's people Are destroyed for lack of knowledge.
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It is not knowledge, but the abuse thereof which puffeth vp, and so much doth the Apostle imply.
It is not knowledge, but the abuse thereof which Puffeth up, and so much does the Apostle imply.
pn31 vbz xx n1, cc-acp dt n1 av r-crq vvz a-acp, cc av d vdz dt n1 vvb.
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Now if the abuse of a good thing should make vs auoid it, what good thing should not bee auoided? The cause that Ministers,
Now if the abuse of a good thing should make us avoid it, what good thing should not be avoided? The cause that Ministers,
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or any other are contemned, is not knowledge, but that corruption which is in man;
or any other Are contemned, is not knowledge, but that corruption which is in man;
cc d n-jn vbr vvn, vbz xx n1, cc-acp cst n1 r-crq vbz p-acp n1;
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euen as by the venome in a Spider, the sweete iuice of a flower is turned into poison.
even as by the venom in a Spider, the sweet juice of a flower is turned into poison.
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But the truth is, that nothing maketh the preaching of Gods word to be more highly accounted of, then knowledge: for
But the truth is, that nothing makes the preaching of God's word to be more highly accounted of, then knowledge: for
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1 They who know something of the great mysteries of godlinesse, if they know it aright, find such good therby, that earnestly they desire to know more.
1 They who know something of the great Mysteres of godliness, if they know it aright, find such good thereby, that earnestly they desire to know more.
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2. They desire also to haue their affections wrought vpon, and that which they know, to be oft brought vnto their mindes:
2. They desire also to have their affections wrought upon, and that which they know, to be oft brought unto their minds:
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for which end also the preaching of the Word is ordained. This moued S. Peter to write.
for which end also the preaching of the Word is ordained. This moved S. Peter to write.
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3. They who know that to be true which is preached, doe in that respect the better attend vnto it, with greater assurance beleeue it,
3. They who know that to be true which is preached, do in that respect the better attend unto it, with greater assurance believe it,
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and more highly esteeme the Preachers of it: because they know it to be the truth of God.
and more highly esteem the Preachers of it: Because they know it to be the truth of God.
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Thus the Thessalonians receiued the Word preached In much assurance, because they receiued it Not as the word of men, but of God.
Thus the Thessalonians received the Word preached In much assurance, Because they received it Not as the word of men, but of God.
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There can be no greater enemie to preaching and Preachers then ignorance: instance the rude villages of the Countrie. §. 24. Of Ignorance:
There can be no greater enemy to preaching and Preachers then ignorance: instance the rude villages of the Country. §. 24. Of Ignorance:
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how hainous a sinne it is.
how heinous a sin it is.
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The deuotion which is pretended to come from ignorance, is meere superstition, or, which is worse, Idolatry.
The devotion which is pretended to come from ignorance, is mere Superstition, or, which is Worse, Idolatry.
dt n1 r-crq vbz vvn pc-acp vvi p-acp n1, vbz j n1, cc, r-crq vbz av-jc, n1.
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So much the Apostle affirmeth, When ye knew not God, ye did sernice to them which by nature are not Gods. For ignorance of Gods word is the cause of all error,
So much the Apostle Affirmeth, When you knew not God, you did sernice to them which by nature Are not God's For ignorance of God's word is the cause of all error,
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as Christ implyeth, saying, You erre, not knowing the Scriptures, ( Matth. 21. 29.) Yea the Scriptures being They which testifie of Christ ( Ioh. 5. 39.) vpon ignorance of the Scriptures must needs follow ignorance of Christ.
as christ Implies, saying, You err, not knowing the Scriptures, (Matthew 21. 29.) Yea the Scriptures being They which testify of christ (John 5. 39.) upon ignorance of the Scriptures must needs follow ignorance of christ.
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Now ignorance being in it selfe a most odious vice, against which Christ will come in flaming fire to render vengeance:
Now ignorance being in it self a most odious vice, against which christ will come in flaming fire to render vengeance:
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and a mother sinne, which bringeth forth many other notorious sinnes:
and a mother sin, which brings forth many other notorious Sins:
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how can any good thing come from it? Certainly this cauill which is raised against knowledge for ignorance, hath sprung, either from Enuie, whereby men grieue at the knowledge and good parts which are in others;
how can any good thing come from it? Certainly this cavil which is raised against knowledge for ignorance, hath sprung, either from Envy, whereby men grieve At the knowledge and good parts which Are in Others;
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or from Ambition, whereby they seeke to be eminent aboue all other; or from Policie, seeking thereby a couer for their owne ignorance.
or from Ambition, whereby they seek to be eminent above all other; or from Policy, seeking thereby a cover for their own ignorance.
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Moses (who desired that all the Lords people were Prophets) and Paul (who wished that al that heard him were altogether as he himselfe was) were otherwise minded. Moses (who desired that all the lords people were prophets) and Paul (who wished that all that herd him were altogether as he himself was) were otherwise minded.
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§. 25. Answere to Satans suggestion of the non-proficiencie of many hearers.
§. 25. Answer to Satan suggestion of the nonproficiency of many hearers.
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5. Sug. MAny who reade and heare much are not any whit the more freed from assaults:
5. Sug. MAny who read and hear much Are not any whit the more freed from assaults:
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the flesh, world, and Diuell, beare as great a sway in them, as in any other.
the Flesh, world, and devil, bear as great a sway in them, as in any other.
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Answ. It is certaine that many are most wrongfully blamed. A more in their eyes who loue the Word, is made a beame: a mole-hill, a mountaine. Answer It is certain that many Are most wrongfully blamed. A more in their eyes who love the Word, is made a beam: a molehill, a mountain.
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If indeed there be any such, as there are too many, the fault is not in the Word, but in themselues.
If indeed there be any such, as there Are too many, the fault is not in the Word, but in themselves.
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Though the Sunne shine neuer so hot, and oft on a stone, it softneth it nothing at all.
Though the Sun shine never so hight, and oft on a stone, it softeneth it nothing At all.
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If it shine on clav, it hardneth it. Stony hearts are no whit bettered; muddie, claiey, polluted hearts are made worse.
If it shine on Clave, it Hardeneth it. Stony hearts Are no whit bettered; muddy, claiey, polluted hearts Are made Worse.
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THE THIRD TREATISE. Of the meanes to vse spirituall Armour aright. THE FIRST PART. Of Prayer in generall.
THE THIRD TREATISE. Of the means to use spiritual Armour aright. THE FIRST PART. Of Prayer in general.
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Ephesians 6. 18. Praying alwayes with all prayer and supplication in the Spirit, and watching thereunto with all perseuerance and supplication for all Saints. 19. And for mee, that vtterance may be giuen vnto mee;
Ephesians 6. 18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all Saints. 19. And for me, that utterance may be given unto me;
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&c. §. 1. Of the ioyning of prayer with the whole Armour of God.
etc. §. 1. Of the joining of prayer with the Whole Armour of God.
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AFTER that the Apostle, like a good Captaine, had sufficiently, furnished the Christian Souldier from toppe to toe with all needfull spirituall Armour, both defensiue and offensiue, hee proceedeth to instruct him how hee may get and well vse this Armour.
AFTER that the Apostle, like a good Captain, had sufficiently, furnished the Christian Soldier from top to toe with all needful spiritual Armour, both defensive and offensive, he Proceedeth to instruct him how he may get and well use this Armour.
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The best generall meanes that hee could prescribe, is prayer: The best general means that he could prescribe, is prayer:
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for that Armour being spirituall and heauenly, wee fleshly and earthly, we are as vnfit to vse it,
for that Armour being spiritual and heavenly, we fleshly and earthly, we Are as unfit to use it,
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as a Childe to vse a Gyants Armour.
as a Child to use a Giants Armour.
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In setting downe this heauenly exercise of prayer, hee so setteth it downe in the last place after all,
In setting down this heavenly exercise of prayer, he so sets it down in the last place After all,
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as it hath a reference to all, and such a reference as implieth a ioynt vse of it with all the rest:
as it hath a Referente to all, and such a Referente as Implies a joint use of it with all the rest:
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for he vseth the participle praying, as if he had said, put on the whole armour of God praying, take Girdle, Brest-plate, Shooes, Shield, Helmet and Sword, praying
for he uses the participle praying, as if he had said, put on the Whole armour of God praying, take Girdle, Breastplate, Shoes, Shield, Helmet and Sword, praying
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Hence I obserue, that To all other meanes which are vsed for defence or offence, Prayer must be added.
Hence I observe, that To all other means which Are used for defence or offence, Prayer must be added.
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It must, I say, be added: neither they nor this omitted, but both ioyned together. Excellently was this of old set forth by the Israelites manner of going to battell.
It must, I say, be added: neither they nor this omitted, but both joined together. Excellently was this of old Set forth by the Israelites manner of going to battle.
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As the people were to goe armed, and to fight, so the Priests were to goe with siluer Trumpets, and to sound: As the people were to go armed, and to fight, so the Priests were to go with silver Trumpets, and to found:
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this sounding with siluer Trumpets implyed hearty and earnest prayer.
this sounding with silver Trumpets employed hearty and earnest prayer.
d vvg p-acp n1 n2 vvd j cc j n1.
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Note the benefit hereof. 2. Chron. 13. 14, &c. Thus while Ioshua and the people were fighting with the Amalakites, Moses stood lifting vp his hand,
Note the benefit hereof. 2. Chronicles 13. 14, etc. Thus while Ioshua and the people were fighting with the Amalekites, Moses stood lifting up his hand,
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and Aaron and Hur staied his hand: This was an outward figure of their inward powerfull prayer.
and Aaron and Hur stayed his hand: This was an outward figure of their inward powerful prayer.
cc np1 cc zz vvd po31 n1: d vbds dt j n1 pp-f po32 j j n1.
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When Moses let fall his hand, and hee left to pray, Amalek preuailed. So while Israel fought against the Philistims, Samuel prayed:
When Moses let fallen his hand, and he left to pray, Amalek prevailed. So while Israel fought against the philistines, Samuel prayed:
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and while Ioab fought against Aram, Dauid prayed. The like I might instance in Asa, Iehosaphat, Hezekiah, and other Saints.
and while Ioab fought against Aram, David prayed. The like I might instance in Asa, Jehoshaphat, Hezekiah, and other Saints.
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If in fighting against flesh and blood, Saints were thus carefull in adding prayer to other meanes,
If in fighting against Flesh and blood, Saints were thus careful in adding prayer to other means,
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how much more ought wee so to doe in our spirituall combates against spirits? Christ in his agony prayed:
how much more ought we so to do in our spiritual combats against spirits? christ in his agony prayed:
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and Paul when he was buffetted of the messenger of Satan, praied. God who hath appointed meanes of safetie, will not crosse his owne ordinance:
and Paul when he was buffeted of the Messenger of Satan, prayed. God who hath appointed means of safety, will not cross his own Ordinance:
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without the vse of them hee will not protect any. But of himselfe no man is able to vse the Armour aright:
without the use of them he will not Pact any. But of himself no man is able to use the Armour aright:
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it is God which enableth him. Wherefore because God will do nothing without vs, we must arme our selues and fight,
it is God which enableth him. Wherefore Because God will do nothing without us, we must arm our selves and fight,
pn31 vbz n1 r-crq vvz pno31. c-crq c-acp np1 vmb vdi pix p-acp pno12, pns12 vmb vvi po12 n2 cc n1,
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and because wee can doe nothing without God, we must pray. §. 2. Of the meane betwixt presuming, and tempting God.
and Because we can do nothing without God, we must pray. §. 2. Of the mean betwixt presuming, and tempting God.
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BE carefull in keeping the golden meane betwixt two enormous extreames:
BE careful in keeping the golden mean betwixt two enormous extremes:
vbb j p-acp vvg dt j n1 p-acp crd j n2-jn:
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one of tempting God in neglect of the meanes which he hath appointed for our safetie:
one of tempting God in neglect of the means which he hath appointed for our safety:
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the other, of presuming against God, in trusting so much to the meanes, as we seeke not to him for helpe and succour.
the other, of presuming against God, in trusting so much to the means, as we seek not to him for help and succour.
dt n-jn, pp-f vvg p-acp np1, p-acp vvg av av-d p-acp dt n2, c-acp pns12 vvb xx p-acp pno31 p-acp n1 cc n1.
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Into both these extreames fell the Israelites: one while they would not venture to fight, and so tempted the Lord:
Into both these extremes fell the Israelites: one while they would not venture to fight, and so tempted the Lord:
p-acp d d n2-jn vvd dt np2: crd n1 pns32 vmd xx vvi pc-acp vvi, cc av vvd dt n1:
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another while they would needs fight of their owne head, without seeking helpe of the Lord, Another while they would needs fight of their own head, without seeking help of the Lord,
j-jn n1 pns32 vmd av vvi pp-f po32 d n1, p-acp vvg n1 pp-f dt n1,
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and so presumed obstinately. Rebellious are they who reiect the meanes: they cleane cast themselues out of the protection of God.
and so presumed obstinately. Rebellious Are they who reject the means: they clean cast themselves out of the protection of God.
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Presumptuous are they who trust to the meanes, and call not vpon God;
Presumptuous Are they who trust to the means, and call not upon God;
j vbr pns32 r-crq vvb p-acp dt n2, cc vvb xx p-acp np1;
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they prouoke God either to strip them of such things as they glory in, or else to turne them to their owne destruction, as hee did the strength of Goliah, and wisedome of Achitophel. The middle way betwixt the rocke of rebellon,
they provoke God either to strip them of such things as they glory in, or Else to turn them to their own destruction, as he did the strength of Goliath, and Wisdom of Ahithophel. The middle Way betwixt the rock of rebellion,
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and gul•e of presumption, is, so to shew our obedience in vsing all the meanes which the Lord prescribeth,
and gul•e of presumption, is, so to show our Obedience in using all the means which the Lord prescribeth,
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as wee manifest our confidence in him, by seeking strength of him. Those things which God hath ioyned together let no man put asunder.
as we manifest our confidence in him, by seeking strength of him. Those things which God hath joined together let no man put asunder.
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To all the forenamed graces adde prayer:
To all the forenamed graces add prayer:
p-acp d dt j-vvn n2 vvb n1:
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pray for Armour, pray for strength, wisdome, and abilitie well to vse Armour, pray for a blessing on the well vsing it:
pray for Armour, pray for strength, Wisdom, and ability well to use Armour, pray for a blessing on the well using it:
vvb p-acp n1, vvb p-acp n1, n1, cc n1 av pc-acp vvi n1, vvb p-acp dt n1 p-acp dt av vvg pn31:
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bee vpright and pray, righteous and pray, patient, faithfull, sted fast in hope, expert in Gods word, and pray:
be upright and pray, righteous and pray, patient, faithful, stead fast in hope, expert in God's word, and pray:
vbi av-j cc vvb, j cc vvb, j, j, n1 av-j p-acp n1, j p-acp ng1 n1, cc vvb:
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pray before the fight, fight and pray; without prayer no good successe can be expected: through prayer we may be assured to be assisted.
pray before the fight, fight and pray; without prayer no good success can be expected: through prayer we may be assured to be assisted.
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§. 3. Of diuiding the Word aright.
§. 3. Of dividing the Word aright.
§. crd pp-f vvg dt n1 av.
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IN laying downe this doctrine of Prayer, the Apostle doth so skilfully couch together many seuerall and distinct points,
IN laying down this Doctrine of Prayer, the Apostle does so skilfully couch together many several and distinct points,
p-acp vvg a-acp d n1 pp-f n1, dt n1 vdz av av-j vvi av d j cc j n2,
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as euery word almost affordeth a seuerall doctrine:
as every word almost affords a several Doctrine:
c-acp d n1 av vvz dt j n1:
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he contenteth not himselfe in generall to exhort vnto the dutie of prayer, but also declareth diuers circumstances appertaining thereunto. Whence obserue that
he contents not himself in general to exhort unto the duty of prayer, but also Declareth diverse Circumstances appertaining thereunto. Whence observe that
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It is a warrantable course of teaching, to set forth Principles of Religion in their seuerall and particular branches.
It is a warrantable course of teaching, to Set forth Principles of Religion in their several and particular branches.
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This is one kind of diuiding the Word aright. This is one kind of dividing the Word aright.
d vbz pi j pp-f vvg dt n1 av.
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Thus will the vndestanding of hearers be much informed with a distinct knowledge of the mysteries of godlinesse, and thus shall they much better discerne the great depth of those mysteries,
Thus will the understanding of hearers be much informed with a distinct knowledge of the Mysteres of godliness, and thus shall they much better discern the great depth of those Mysteres,
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and the rich treasure that is contained in them. Yea thus also shall their memory bee much helped in retaining them:
and the rich treasure that is contained in them. Yea thus also shall their memory be much helped in retaining them:
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for seuerall branches distinctly and in order set downe, are a great meanes to strengthen memory.
for several branches distinctly and in order Set down, Are a great means to strengthen memory.
p-acp j n2 av-j cc p-acp n1 vvn a-acp, vbr dt j n2 pc-acp vvi n1.
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This iustifieth that manner of teaching, which is (as wee speake) Common-place-wise: by particular defining, diuiding, subdiuiding,
This Justifieth that manner of teaching, which is (as we speak) Common-place-wise: by particular defining, dividing, subdividing,
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and distinct handling of particular branches of the Principles of Religion. Obiect. The Apostles vse to comprise many distinct points compendiously in few word:
and distinct handling of particular branches of the Principles of Religion. Object. The Apostles use to comprise many distinct points compendiously in few word:
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but many Preachers spend many words in laying forth one point. Answ. They laid a foundation onely, and therefore were the briefer:
but many Preachers spend many words in laying forth one point. Answer They laid a Foundation only, and Therefore were the briefer:
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these make vp the building, and therefore may and ought to be the more copious.these make up the building, and Therefore may and ought to be the more copious.
d vvb a-acp dt n1, cc av vmb cc pi pc-acp vbi dt av-dc j.
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Yet this giueth no warrant to such as spend much time in meere discoursing, without any distinction of order or matter:
Yet this gives no warrant to such as spend much time in mere discoursing, without any distinction of order or matter:
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or to such as are ouer curious in multiplying their diuisions, or ouer-tedious in amplifying them.
or to such as Are over curious in multiplying their divisions, or overtedious in amplifying them.
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Neither doth this tie all Preachers, at all times to vse one and the same method•diuers Preachers haue diuers gifts:
Neither does this tie all Preachers, At all times to use one and the same method•diuers Preachers have diverse Gifts:
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and diuers places of Scripture require a diuers manner of handling: Let euery man, as he hath receiued the gift, minister the same.
and diverse places of Scripture require a diverse manner of handling: Let every man, as he hath received the gift, minister the same.
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§. 4. Of the points to be handled in prayer. IN these words of the Apostle concerning prayer, note,
§. 4. Of the points to be handled in prayer. IN these words of the Apostle Concerning prayer, note,
§. crd pp-f dt n2 pc-acp vbi vvn p-acp n1. p-acp d n2 pp-f dt n1 vvg n1, n1,
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1 His exhortation vnto the dutie it selfe. 2 His direction for the better performing of it. In his direction obserue,
1 His exhortation unto the duty it self. 2 His direction for the better performing of it. In his direction observe,
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1 The kinds of prayer, all prayer and supplication. 2 The time thereof, alwayes. 3 The ground of it, in the spirit. 4 An helpe thereunto, watchfulnesse.
1 The Kinds of prayer, all prayer and supplication. 2 The time thereof, always. 3 The ground of it, in the Spirit. 4 an help thereunto, watchfulness.
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5 The meanes of preuailing thereby, perseuerance. 6 The person for whom. 1 In generall, for all Saints.
5 The means of prevailing thereby, perseverance. 6 The person for whom. 1 In general, for all Saints.
crd dt n2 pp-f j-vvg av, n1. crd dt n1 p-acp ro-crq. crd p-acp n1, p-acp d n2.
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2 In particular for himselfe, vers. 19. 20. That hee might the better vrge this particular vnto them, he declareth.
2 In particular for himself, vers. 19. 20. That he might the better urge this particular unto them, he Declareth.
crd n1 j c-acp px31, zz. crd crd cst pns31 vmd dt av-jc vvi d j p-acp pno32, pns31 vvz.
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1 What he would haue them pray for in his behalfe, verse 19. 2 Why he would haue them pray for him, verse 20. The first point to be handled, being the dutie it selfe, I will therein distinctly shew. First what Prayer is.
1 What he would have them pray for in his behalf, verse 19. 2 Why he would have them pray for him, verse 20. The First point to be handled, being the duty it self, I will therein distinctly show. First what Prayer is.
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Secondly, why we ought to pray. §. 4. Of the definition of Prayer. TRue Christian prayer is a right opening of the desire of the heart to God. Heere note these three points.
Secondly, why we ought to pray. §. 4. Of the definition of Prayer. TRue Christian prayer is a right opening of the desire of the heart to God. Here note these three points.
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First that the hearts desire is to be opened. Secondly, that it is to be opened to God.
First that the hearts desire is to be opened. Secondly, that it is to be opened to God.
ord d dt n2 vvb vbz pc-acp vbi vvn. ord, cst pn31 vbz pc-acp vbi vvn p-acp np1.
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Thirdly, that it be rightly done.
Thirdly, that it be rightly done.
ord, cst pn31 vbb av-jn vdn.
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The very forme and essence of prayer consisteth in the opening and making knowne of a mans inward desire, which the Scripture setteth forth by a metaphor of Powring out the soule. Powring out the heart: Powring out a mans meditation, or complaint.
The very Form and essence of prayer Consisteth in the opening and making known of a men inward desire, which the Scripture sets forth by a metaphor of Pouring out the soul. Pouring out the heart: Pouring out a men meditation, or complaint.
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I call it a desire of the heart. First, because all desires arise from the heart, that is, the fountaine of them.
I call it a desire of the heart. First, Because all Desires arise from the heart, that is, the fountain of them.
pns11 vvb pn31 dt n1 pp-f dt n1. ord, c-acp d n2 vvb p-acp dt n1, cst vbz, dt n1 pp-f pno32.
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Secondly, to distinguish true pray er from euery s•eight wish, and from lip labour. These desires are made knowne by outward and inward meanes.
Secondly, to distinguish true prey er from every s•eight wish, and from lip labour. These Desires Are made known by outward and inward means.
ord, pc-acp vvi j n1 c-acp p-acp d n1 vvi, cc p-acp n1 n1. d n2 vbr vvn vvn p-acp j cc j n2.
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The outward meanes are words or signes. Words do most liuely and plainly set forth the intent of the heart:
The outward means Are words or Signs. Words do most lively and plainly Set forth the intent of the heart:
dt j n2 vbr n2 cc n2. n2 vdb av-ds j cc av-j vvn av dt n1 pp-f dt n1:
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yet signes also, as lifting vp the hands, casting downe the eyes, stretching abroad the armes, bowing the knees, •ostrating the body and the like, doe both manifest a mans •inward desire,
yet Signs also, as lifting up the hands, casting down the eyes, stretching abroad the arms, bowing the knees, •ostrating the body and the like, do both manifest a men •inward desire,
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and also stirre vp his affection.
and also stir up his affection.
cc av vvb a-acp po31 n1.
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The inward meanes are sighes and groanes: by these God discerneth •mans desire, as well as by words and signes.
The inward means Are sighs and groans: by these God discerneth •mans desire, as well as by words and Signs.
dt j n2 vbr n2 cc n2: p-acp d np1 vvz ng1 n1, c-acp av c-acp p-acp n2 cc n2.
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For God is 〈 ◊ 〉 as man, hee vnderstandeth all the imaginations of the thoughts. For God is 〈 ◊ 〉 as man, he understandeth all the Imaginations of the thoughts.
p-acp np1 vbz 〈 sy 〉 c-acp n1, pns31 vvz d dt n2 pp-f dt n2.
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§. 5. Of the obiect of Prayer, God onely. THus is the desire to be opened, and that to God: which Dauid well knew,
§. 5. Of the Object of Prayer, God only. THus is the desire to be opened, and that to God: which David well knew,
§. crd pp-f dt n1 pp-f n1, np1 av-j. av vbz dt n1 pc-acp vbi vvn, cc d p-acp np1: r-crq np1 av vvd,
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and therefore saith, Lord, all my desire is before thee:
and Therefore Says, Lord, all my desire is before thee:
cc av vvz, n1, d po11 n1 vbz p-acp pno21:
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yea to God alone: for Prayer is a principall part of diuine seruice: But God onely shalt thou serue. yea to God alone: for Prayer is a principal part of divine service: But God only shalt thou serve.
uh p-acp np1 av-j: p-acp n1 vbz dt j-jn n1 pp-f j-jn n1: p-acp np1 av-j vm2 pns21 vvi.
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Oft are we in holy Scripture called vpon, to call vpon God, but neuer by precept, promise,
Oft Are we in holy Scripture called upon, to call upon God, but never by precept, promise,
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or any other way warranted to call on any other.
or any other Way warranted to call on any other.
cc d j-jn n1 vvd pc-acp vvi p-acp d n-jn.
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The true Saints, whose prayers haue beene approued, haue euer prayed vnto God, neuer vnto any other.
The true Saints, whose Prayers have been approved, have ever prayed unto God, never unto any other.
dt j n2, rg-crq n2 vhb vbn vvn, vhb av vvn p-acp np1, av-x p-acp d n-jn.
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And that vpon iust and waightie reasons.
And that upon just and weighty Reasons.
cc cst p-acp j cc j n2.
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First, God onely knoweth whether our desire come from the heart within, or from teeth outward,
First, God only Knoweth whither our desire come from the heart within, or from teeth outward,
ord, np1 av-j vvz c-crq po12 n1 vvn p-acp dt n1 a-acp, cc p-acp n2 j,
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and so can distinguish whether it be true prayer (euen a powring out of the soule ) or no.
and so can distinguish whither it be true prayer (even a Pouring out of the soul) or not.
cc av vmb vvi cs pn31 vbb j n1 (av-j dt vvg av pp-f dt n1) cc xx.
(39) treatise (DIV2)
1374
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4838
Secondly, God onely is euery where present, in all places, to heare the suites of all persons.
Secondly, God only is every where present, in all places, to hear the suits of all Persons.
ord, np1 av-j vbz d q-crq j, p-acp d n2, pc-acp vvi dt n2 pp-f d n2.
(39) treatise (DIV2)
1375
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Thirdly, God only is Almightie, able to grant vs what sute soeuer we shall make.
Thirdly, God only is Almighty, able to grant us what suit soever we shall make.
ord, np1 av-j vbz j-jn, j pc-acp vvi pno12 r-crq n1 av pns12 vmb vvi.
(39) treatise (DIV2)
1376
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Obiect. One creature may be helpefull to another, why therefore may not prayer be made of one to another?Object. One creature may be helpful to Another, why Therefore may not prayer be made of one to Another?
n1. crd n1 vmb vbi j p-acp j-jn, uh-crq av vmb xx n1 vbi vvn pp-f pi p-acp j-jn?
(39) treatise (DIV2)
1377
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Answ. First, no creature can of it selfe be helpefull to any other, further then God suffereth and enableth it. Answer First, no creature can of it self be helpful to any other, further then God suffers and enableth it.
np1 ord, dx n1 vmb pp-f pn31 n1 vbi j p-acp d n-jn, av-jc cs np1 vvz cc vvz pn31.
(39) treatise (DIV2)
1378
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2. It is not a sufficient ground to moue vs to call vpon a creature,
2. It is not a sufficient ground to move us to call upon a creature,
crd pn31 vbz xx dt j n1 pc-acp vvi pno12 pc-acp vvi p-acp dt n1,
(39) treatise (DIV2)
1379
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because it may be helpefull (for then many vnreasonable creatures might bee prayed vnto, which is a most vnreasonable thing for any reasonable man to doe) we must know that he to whom we pray, heareth vs,
Because it may be helpful (for then many unreasonable creatures might be prayed unto, which is a most unreasonable thing for any reasonable man to do) we must know that he to whom we pray, hears us,
c-acp pn31 vmb vbi j (c-acp av d j n2 vmd vbi vvn p-acp, r-crq vbz dt av-ds j n1 p-acp d j n1 pc-acp vdi) pns12 vmb vvi cst pns31 p-acp ro-crq pns12 vvb, vvz pno12,
(39) treatise (DIV2)
1379
Image 12
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and is both willing and able to succour vs. But this can wee know of no inuisible creature, whether Angell or Saint departed:
and is both willing and able to succour us But this can we know of no invisible creature, whither Angel or Saint departed:
cc vbz d j cc j pc-acp vvi pno12 p-acp d vmb pns12 vvi pp-f dx j n1, cs n1 cc n1 vvd:
(39) treatise (DIV2)
1379
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4845
we neither know where they are, nor what they can doe. In vaine therefore it is to call on them.
we neither know where they Are, nor what they can do. In vain Therefore it is to call on them.
pns12 d vvb c-crq pns32 vbr, ccx q-crq pns32 vmb vdi. p-acp j av pn31 vbz pc-acp vvi p-acp pno32.
(39) treatise (DIV2)
1379
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4846
3. Difference must be made betwixt ciuill and diuine prayer.
3. Difference must be made betwixt civil and divine prayer.
crd n1 vmb vbi vvn p-acp j cc j-jn n1.
(39) treatise (DIV2)
1380
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4847
This is made with assurance of faith, and perswasion of diuine attributes in him to whom we make it, together with religious adoration, which is proper to the diuine Maiestie, This is made with assurance of faith, and persuasion of divine attributes in him to whom we make it, together with religious adoration, which is proper to the divine Majesty,
d vbz vvn p-acp n1 pp-f n1, cc n1 pp-f j-jn n2 p-acp pno31 p-acp ro-crq pns12 vvb pn31, av p-acp j n1, r-crq vbz j p-acp dt j-jn n1,
(39) treatise (DIV2)
1380
Image 12
4848
and to be performed to no creature, neither Angell, nor man.
and to be performed to no creature, neither Angel, nor man.
cc pc-acp vbi vvn p-acp dx n1, av-dx n1, ccx n1.
(39) treatise (DIV2)
1380
Image 12
4849
And this is it whereof heere we speake, and whereof all the question is betwixt vs and our aduersaries.
And this is it whereof Here we speak, and whereof all the question is betwixt us and our Adversaries.
cc d vbz pn31 c-crq av pns12 vvb, cc c-crq d dt n1 vbz p-acp pno12 cc po12 n2.
(39) treatise (DIV2)
1380
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4850
Ciuill Prayer is that which is made onely in ciuill respects;
Civil Prayer is that which is made only in civil respects;
j n1 vbz d r-crq vbz vvn av-j p-acp j n2;
(39) treatise (DIV2)
1381
Image 12
4851
and that in such particular things wherein we are perswaded they to whom it is made, can helpe vs:
and that in such particular things wherein we Are persuaded they to whom it is made, can help us:
cc cst p-acp d j n2 c-crq pns12 vbr vvn pns32 p-acp ro-crq pn31 vbz vvn, vmb vvi pno12:
(39) treatise (DIV2)
1381
Image 12
4852
as to pray Ministers to teach and instruct vs in the way to eternall life; to pray Magistrates to relieue vs against the wrongs of vniust men;
as to pray Ministers to teach and instruct us in the Way to Eternal life; to pray Magistrates to relieve us against the wrongs of unjust men;
c-acp pc-acp vvi n2 pc-acp vvi cc vvi pno12 p-acp dt n1 p-acp j n1; pc-acp vvi n2 pc-acp vvi pno12 p-acp dt n2-jn pp-f j n2;
(39) treatise (DIV2)
1381
Image 12
4853
to pray Physitians in sicknesse to helpe vs; and to pray others the like wherein they are able.
to pray Physicians in sickness to help us; and to pray Others the like wherein they Are able.
pc-acp vvi n2 p-acp n1 pc-acp vvi pno12; cc pc-acp vvi n2-jn dt j c-crq pns32 vbr j.
(39) treatise (DIV2)
1381
Image 12
4854
Yet so to seeke helpe of these, as of Gods instruments, whom God hath prouided to help,
Yet so to seek help of these, as of God's Instruments, whom God hath provided to help,
av av pc-acp vvi n1 pp-f d, c-acp pp-f npg1 n2, ro-crq np1 vhz vvn pc-acp vvi,
(39) treatise (DIV2)
1381
Image 12
4855
and in that respect to cal vpon God, and depend vpon him for his blessing on that helpe which man affordeth vnto vs. Thus we deny not but that ciuill prayer may bee made to men liuing and conuersing with vs, to whom wee may make knowne our desire by outward meanes.
and in that respect to call upon God, and depend upon him for his blessing on that help which man affords unto us Thus we deny not but that civil prayer may be made to men living and conversing with us, to whom we may make known our desire by outward means.
cc p-acp d n1 pc-acp vvi p-acp np1, cc vvb p-acp pno31 p-acp po31 n1 p-acp d n1 r-crq n1 vvz p-acp pno12 av pns12 vvb xx p-acp d j n1 vmb vbi vvn p-acp n2 vvg cc vvg p-acp pno12, p-acp ro-crq pns12 vmb vvi vvn po12 n1 p-acp j n2.
(39) treatise (DIV2)
1381
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4856
But religious prayer is to be made to God alone. §. 6. Of the reasons why our desire is to be made knowne to God.
But religious prayer is to be made to God alone. §. 6. Of the Reasons why our desire is to be made known to God.
p-acp j n1 vbz pc-acp vbi vvn p-acp np1 av-j. §. crd pp-f dt n2 c-crq po12 n1 vbz pc-acp vbi vvn vvn p-acp np1.
(39) treatise (DIV2)
1381
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4857
Quest. VVHat need is there that any prayer should be made to God at all? God knoweth the secrets of our heart, Quest. What need is there that any prayer should be made to God At all? God Knoweth the secrets of our heart,
n1. q-crq n1 vbz pc-acp d d n1 vmd vbi vvn p-acp np1 p-acp d? np1 vvz dt n2-jn pp-f po12 n1,
(39) treatise (DIV2)
1382
Image 12
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and vnderstandeth our thought a far off. and understandeth our Thought a Far off.
cc vvz po12 n1 dt av-j a-acp.
(39) treatise (DIV2)
1382
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4859
Aus. Prayer is made not simply to make knowne the desire and thoughts of our hearts to God, Aus. Prayer is made not simply to make known the desire and thoughts of our hearts to God,
np1. n1 vbz vvn xx av-j pc-acp vvi vvn dt n1 cc n2 pp-f po12 n2 p-acp np1,
(39) treatise (DIV2)
1383
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4860
so as otherwise God might bee ignorant of them, but to testifie mans obedience to that order which God hath set downe.
so as otherwise God might be ignorant of them, but to testify men Obedience to that order which God hath Set down.
av c-acp av np1 vmd vbi j pp-f pno32, cc-acp pc-acp vvi ng1 n1 p-acp d n1 r-crq np1 vhz vvn a-acp.
(39) treatise (DIV2)
1383
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4861
For it hath pleased God in his vnsearchable wisdome, to appoint prayer a meanes to obtaine all needfull blessings at his hands.
For it hath pleased God in his unsearchable Wisdom, to appoint prayer a means to obtain all needful blessings At his hands.
p-acp pn31 vhz vvn np1 p-acp po31 j n1, pc-acp vvi n1 dt n2 pc-acp vvi d j n2 p-acp po31 n2.
(39) treatise (DIV2)
1383
Image 12
4862
Were there no other reason to shew the equitie hereof, but Gods ordinance and commandement, it were sufficient:
Were there no other reason to show the equity hereof, but God's Ordinance and Commandment, it were sufficient:
vbdr a-acp dx j-jn n1 pc-acp vvi dt n1 av, cc-acp ng1 n1 cc n1, pn31 vbdr j:
(39) treatise (DIV2)
1383
Image 12
4863
but this hath God appointed very wisely for many good reasons: as,
but this hath God appointed very wisely for many good Reasons: as,
cc-acp d vhz np1 vvn av av-j p-acp d j n2: c-acp,
(39) treatise (DIV2)
1383
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1. That it might appeare we vnderstand our owne desires, and haue a sence of the thing we want.
1. That it might appear we understand our own Desires, and have a sense of the thing we want.
crd cst pn31 vmd vvi pns12 vvb po12 d n2, cc vhb dt n1 pp-f dt n1 pns12 vvb.
(39) treatise (DIV2)
1384
Image 12
4865
2. That we may not onely know, but acknowledge God the Author and fountaine of all blessings.
2. That we may not only know, but acknowledge God the Author and fountain of all blessings.
crd cst pns12 vmb xx av-j vvi, cc-acp vvb np1 dt n1 cc n1 pp-f d n2.
(39) treatise (DIV2)
1385
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3. That wee may manifest our faith in his gracious promises, and good guiding prouidence.
3. That we may manifest our faith in his gracious promises, and good guiding providence.
crd cst pns12 vmb vvi po12 n1 p-acp po31 j n2, cc j j-vvg n1.
(39) treatise (DIV2)
1386
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4867
4. That when we receiue the good thing we haue asked, we might ascribe the praise thereof to God.
4. That when we receive the good thing we have asked, we might ascribe the praise thereof to God.
crd cst c-crq pns12 vvb dt j n1 pns12 vhb vvn, pns12 vmd vvi dt n1 av p-acp np1.
(39) treatise (DIV2)
1387
Image 12
4868
For the making knowne of our wants to God, and crauing supply of them at his hands, is a meanes to make vs acknowledge that, that supply which we haue is made by him,
For the making known of our Wants to God, and craving supply of them At his hands, is a means to make us acknowledge that, that supply which we have is made by him,
p-acp dt n-vvg vvn pp-f po12 n2 p-acp np1, cc vvg n1 pp-f pno32 p-acp po31 n2, vbz dt n2 pc-acp vvi pno12 vvi d, cst n1 r-crq pns12 vhb vbz vvn p-acp pno31,
(39) treatise (DIV2)
1387
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4869
and that the praise thereof is due to him. §. 7. Of the things which are requisite to the right maner of prayer.
and that the praise thereof is due to him. §. 7. Of the things which Are requisite to the right manner of prayer.
cc cst dt n1 av vbz j-jn p-acp pno31. §. crd pp-f dt n2 r-crq vbr j p-acp dt j-jn n1 pp-f n1.
(39) treatise (DIV2)
1387
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4870
THe third thing in the definition of Praier (in this word right ) is not lightly to bee passed ouer:
THe third thing in the definition of Prayer (in this word right) is not lightly to be passed over:
dt ord n1 p-acp dt n1 pp-f n1 (p-acp d n1 j-jn) vbz xx av-j pc-acp vbi vvn a-acp:
(39) treatise (DIV2)
1388
Image 12
4871
many points are comprised vnder it:
many points Are comprised under it:
d n2 vbr vvn p-acp pn31:
(39) treatise (DIV2)
1388
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they may all be drawne to these two heads, 1 The Matter 2 The Maner of Prayer.
they may all be drawn to these two Heads, 1 The Matter 2 The Manner of Prayer.
pns32 vmb d vbi vvn p-acp d crd n2, crd dt n1 crd dt n1 pp-f n1.
(39) treatise (DIV2)
1388
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4873
The Matter in general must be things lawful and good.
The Matter in general must be things lawful and good.
dt n1 p-acp n1 vmb vbi n2 j cc j.
(39) treatise (DIV2)
1389
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4874
The Maner respecteth, 1 The Persons both to whom the prayer is made, and also who maketh it. 2. The thing which is prayed for.
The Manner respecteth, 1 The Persons both to whom the prayer is made, and also who makes it. 2. The thing which is prayed for.
dt n1 vvz, crd dt n2 av-d p-acp ro-crq dt n1 vbz vvn, cc av r-crq vvz pn31. crd dt n1 r-crq vbz vvn p-acp.
(39) treatise (DIV2)
1390
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The Person to whom we pray being God (as we heard) two especial properties of him must bee regarded in prayer, 1. His Greatnesse. 2. His Goodnesse.
The Person to whom we pray being God (as we herd) two especial properties of him must be regarded in prayer, 1. His Greatness. 2. His goodness.
dt n1 p-acp ro-crq pns12 vvb vbg n1 (c-acp pns12 vvd) crd j n2 pp-f pno31 vmb vbi vvn p-acp n1, crd po31 n1. crd po31 n1.
(39) treatise (DIV2)
1391
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These two are implied in the Preface of the Lords Prayer.
These two Are implied in the Preface of the lords Prayer.
d crd vbr vvn p-acp dt n1 pp-f dt n2 n1.
(39) treatise (DIV2)
1392
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4877
The word heauen, where he is said to be, sheweth his greatnesse: the title Father, his goodnesse. The Throne of God before which we appeare in prayer, is a throne of glory, and of grace: Gods glory and grace therefore must be duely weighed.
The word heaven, where he is said to be, shows his greatness: the title Father, his Goodness. The Throne of God before which we appear in prayer, is a throne of glory, and of grace: God's glory and grace Therefore must be duly weighed.
dt n1 n1, c-crq pns31 vbz vvn pc-acp vbi, vvz po31 n1: dt n1 n1, po31 n1. dt n1 pp-f np1 p-acp r-crq pns12 vvb p-acp n1, vbz dt n1 pp-f n1, cc pp-f n1: n2 n1 cc n1 av vmb vbi av-jn vvn.
(39) treatise (DIV2)
1392
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A due consideration of the former will moue vs, 1. To seeke out a fit Mediator.
A due consideration of the former will move us, 1. To seek out a fit Mediator.
dt j-jn n1 pp-f dt j vmb vvi pno12, crd p-acp vvi av dt j n1.
(39) treatise (DIV2)
1393
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4879
2. With all reuerence to cast our selues before God. §. 8. Of praying in the mediation of Christ.
2. With all Reverence to cast our selves before God. §. 8. Of praying in the mediation of christ.
crd p-acp d n1 pc-acp vvi po12 n2 p-acp np1. §. crd pp-f vvg p-acp dt n1 pp-f np1.
(39) treatise (DIV2)
1395
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IF the greatnesse and glory of God be duely weighed, we shall finde it to be so infinite,
IF the greatness and glory of God be duly weighed, we shall find it to be so infinite,
cs dt n1 cc n1 pp-f np1 vbb av-jn vvn, pns12 vmb vvi pn31 pc-acp vbi av j,
(39) treatise (DIV2)
1396
Image 12
4881
as no creature, much lesse weake sinfull man, can endure the brightnesse thereof.
as no creature, much less weak sinful man, can endure the brightness thereof.
c-acp dx n1, av-d av-dc j j n1, vmb vvi dt n1 av.
(39) treatise (DIV2)
1396
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4882
It is noted of the Angels, that when they stand before the presence of God, they couer their faces with their wings. It is noted of the Angels, that when they stand before the presence of God, they cover their faces with their wings.
pn31 vbz vvn pp-f dt n2, cst c-crq pns32 vvb p-acp dt n1 pp-f np1, pns32 vvb po32 n2 p-acp po32 n2.
(39) treatise (DIV2)
1396
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4883
If the glorious Angels cannot endure the great and glorious Maiestie of God, how should vile sinners, to whom God in himselfe is A consuming fire? Which being so, there is an absolute necessitie of a fit Mediator.
If the glorious Angels cannot endure the great and glorious Majesty of God, how should vile Sinners, to whom God in himself is A consuming fire? Which being so, there is an absolute necessity of a fit Mediator.
cs dt j n2 vmbx vvi dt j cc j n1 pp-f np1, q-crq vmd j n2, p-acp ro-crq np1 p-acp px31 vbz dt j-vvg n1? r-crq vbg av, pc-acp vbz dt j n1 pp-f dt j n1.
(39) treatise (DIV2)
1396
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4884
This was prefigured vnder the Law by the High Priest, who did beare the names of the children of Israel before the Lord.
This was prefigured under the Law by the High Priest, who did bear the names of the children of Israel before the Lord.
d vbds vvd p-acp dt n1 p-acp dt j n1, r-crq vdd vvi dt n2 pp-f dt n2 pp-f np1 p-acp dt n1.
(39) treatise (DIV2)
1396
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This Mediator is onely one, euen the man Iesus Christ. No other in heauen or earth was fit for that office, This Mediator is only one, even the man Iesus christ. No other in heaven or earth was fit for that office,
d n1 vbz j crd, j dt n1 np1 np1. dx j-jn p-acp n1 cc n1 vbds j p-acp d n1,
(39) treatise (DIV2)
1396
Image 12
4886
but onely hee who was both God and Man, a true, proper, naturall Sonne of both,
but only he who was both God and Man, a true, proper, natural Son of both,
cc-acp av-j pns31 r-crq vbds d np1 cc n1, dt j, j, j n1 pp-f d,
(39) treatise (DIV2)
1396
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and so fit to bring man into Gods presence. This, and this alone maketh vs with boldnesse appeare before the Maiestie of God.
and so fit to bring man into God's presence. This, and this alone makes us with boldness appear before the Majesty of God.
cc av j pc-acp vvi n1 p-acp ng1 n1. d, cc d av-j vvz pno12 p-acp n1 vvi p-acp dt n1 pp-f np1.
(39) treatise (DIV2)
1396
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4888
They who pray to God without a mediator, as Pagans, or in the name of any other mediatour but Christ,
They who pray to God without a Mediator, as Pagans, or in the name of any other Mediator but christ,
pns32 r-crq vvb p-acp np1 p-acp dt n1, c-acp n2-jn, cc p-acp dt n1 pp-f d j-jn n1 p-acp np1,
(39) treatise (DIV2)
1397
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as Papists, pray not aright in this respect, neither can they stand with comfort before God,
as Papists, pray not aright in this respect, neither can they stand with Comfort before God,
c-acp njp2, vvb xx av p-acp d n1, dx vmb pns32 vvb p-acp n1 p-acp np1,
(39) treatise (DIV2)
1397
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when he shall manifest his Maiestie and iealousie.
when he shall manifest his Majesty and jealousy.
c-crq pns31 vmb vvi po31 n1 cc n1.
(39) treatise (DIV2)
1397
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4891
But they who by the onely begotten Sonne of God, are brought into the presence of God, doe further in regard of Gods excellencie, carry themselues with all reuerence and due respect vnto him.
But they who by the only begotten Son of God, Are brought into the presence of God, do further in regard of God's excellency, carry themselves with all Reverence and due respect unto him.
p-acp pns32 r-crq p-acp dt av-j vvn n1 pp-f np1, vbr vvn p-acp dt n1 pp-f np1, vdb av-jc p-acp n1 pp-f npg1 n1, vvb px32 p-acp d n1 cc j-jn n1 p-acp pno31.
(39) treatise (DIV2)
1398
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This reuerence must first be grounded in the heart, and then manifested by our words and gesture in prayer.
This Reverence must First be grounded in the heart, and then manifested by our words and gesture in prayer.
d n1 vmb ord vbi vvn p-acp dt n1, cc av vvn p-acp po12 n2 cc n1 p-acp n1.
(39) treatise (DIV2)
1399
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§. 9. Of inward reuerence in prayer.
§. 9. Of inward Reverence in prayer.
§. crd pp-f j n1 p-acp n1.
(39) treatise (DIV2)
1399
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THat in our hearts wee may feare God, and thinke of him reuerently, wee must both before prayer meditate of his glory and excellencie (for so shall wee come with hearts raised vp from the dunghill of this earth to the glorious Throne of heauen, as the Prophet saith.
THat in our hearts we may Fear God, and think of him reverently, we must both before prayer meditate of his glory and excellency (for so shall we come with hearts raised up from the dunghill of this earth to the glorious Throne of heaven, as the Prophet Says.
cst p-acp po12 n2 pns12 vmb vvi np1, cc vvb pp-f pno31 av-j, pns12 vmb d p-acp n1 vvi pp-f po31 n1 cc n1 (c-acp av vmb pns12 vvi p-acp n2 vvn a-acp p-acp dt n1 pp-f d n1 p-acp dt j n1 pp-f n1, c-acp dt n1 vvz.
(39) treatise (DIV2)
1400
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Let vs lift vp our hearts, &c. ) and also while we are in prayer, hold our hearts close with God, that they be not carried away with vaine thoughts, and wandering imaginations: Let us lift up our hearts, etc.) and also while we Are in prayer, hold our hearts close with God, that they be not carried away with vain thoughts, and wandering Imaginations:
vvb pno12 vvi a-acp po12 n2, av) cc av cs pns12 vbr p-acp n1, vvb po12 n2 av-j p-acp np1, cst pns32 vbb xx vvn av p-acp j n2, cc j-vvg n2:
(39) treatise (DIV2)
1400
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4896
for our prayers are then but lip-labour, nothing acceptable to God. §. 10. Of words befitting prayer.
for our Prayers Are then but lip-labour, nothing acceptable to God. §. 10. Of words befitting prayer.
c-acp po12 n2 vbr av p-acp n1, pix j p-acp np1. §. crd pp-f n2 vvg n1.
(39) treatise (DIV2)
1400
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4897
VVOrds whereby this inward reuerence is to bee manifested, must be sitting our matter, and neither ouer-curious, nor ouer-carelesse and loose.
VVOrds whereby this inward Reverence is to be manifested, must be sitting our matter, and neither overcurious, nor ouer-carelesse and lose.
n2 c-crq d j n1 vbz pc-acp vbi vvn, vmb vbi vvg po12 n1, cc dx j, ccx j cc j.
(39) treatise (DIV2)
1401
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4898
Curiositie of style hindereth denotion, and argueth affectation:
Curiosity of style hindereth devotion, and argue affectation:
n1 pp-f n1 vvz n1, cc vvz n1:
(39) treatise (DIV2)
1401
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4899
it sheweth that men in praying seek their owne praise, rather then Gods. A loose stile (to say the least) argueth too light esteeme,
it shows that men in praying seek their own praise, rather then God's A lose style (to say the least) argue too Light esteem,
pn31 vvz d n2 p-acp vvg vvb po32 d n1, av-c cs n2 dt j n1 (pc-acp vvi dt ds) vvz av j n1,
(39) treatise (DIV2)
1401
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and too great neglect of him to whom wee make our prayer. §. 11. Of gesture in prayer.
and too great neglect of him to whom we make our prayer. §. 11. Of gesture in prayer.
cc av j n1 pp-f pno31 p-acp ro-crq pns12 vvb po12 n1. §. crd pp-f n1 p-acp n1.
(39) treatise (DIV2)
1401
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OVr gesture must be reuerend, and humble. Kneeling is the fittest gesture to expresse both these, and most proper to prayer.
Our gesture must be reverend, and humble. Kneeling is the Fittest gesture to express both these, and most proper to prayer.
po12 n1 vmb vbi j-jn, cc j. vvg vbz dt js n1 pc-acp vvi d d, cc av-ds j p-acp n1.
(39) treatise (DIV2)
1402
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Saint Paul setteth forth the very act of prayer by this gesture, and vseth it himself.
Saint Paul sets forth the very act of prayer by this gesture, and uses it himself.
n1 np1 vvz av dt j n1 pp-f n1 p-acp d n1, cc vvz pn31 n1.
(39) treatise (DIV2)
1402
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If conueniently we cannot kneele, then stand. This gesture Christ warranteth. The poore humble Publican stood when he prayed.
If conveniently we cannot kneel, then stand. This gesture christ warrants. The poor humble Publican stood when he prayed.
cs av-j pns12 vmbx vvi, av vvb. d n1 np1 vvz. dt j j n1 vvd c-crq pns31 vvd.
(39) treatise (DIV2)
1402
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To pray sitting, leaning, lying, with hat on head, &c. when no necessitie requireth, argueth little reuerence and humilitie.
To prey sitting, leaning, lying, with hat on head, etc. when no necessity requires, argue little Reverence and humility.
p-acp n1 vvg, vvg, vvg, p-acp n1 p-acp n1, av c-crq dx n1 vvz, vvz j n1 cc n1.
(39) treatise (DIV2)
1402
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§. 12. Of faith in prayer.
§. 12. Of faith in prayer.
§. crd pp-f n1 p-acp n1.
(39) treatise (DIV2)
1402
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THe other property of God to be especially regarded of vs in prayer, is his goodnesse, in respect whereof, we must come in assurance of Faith to be heard and accepted.
THe other property of God to be especially regarded of us in prayer, is his Goodness, in respect whereof, we must come in assurance of Faith to be herd and accepted.
dt j-jn n1 pp-f np1 pc-acp vbi av-j vvn pp-f pno12 p-acp n1, vbz po31 n1, p-acp n1 c-crq, pns12 vmb vvb p-acp n1 pp-f n1 pc-acp vbi vvn cc vvn.
(39) treatise (DIV2)
1403
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For Faith is that meanes whereby a blessing is obtained. For Faith is that means whereby a blessing is obtained.
p-acp n1 vbz cst vvz c-crq dt n1 vbz vvn.
(39) treatise (DIV2)
1403
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Let not therefore the incredulous person thinke, that he shall receiue any thing of the Lord. Let not Therefore the incredulous person think, that he shall receive any thing of the Lord.
vvb xx av dt j n1 vvi, cst pns31 vmb vvi d n1 pp-f dt n1.
(39) treatise (DIV2)
1403
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For strengthening our faith in prayer, we must seriously meditate of the promises concerning such things as we pray for,
For strengthening our faith in prayer, we must seriously meditate of the promises Concerning such things as we pray for,
p-acp vvg po12 n1 p-acp n1, pns12 vmb av-j vvi pp-f dt n2 vvg d n2 c-acp pns12 vvb p-acp,
(39) treatise (DIV2)
1403
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and of Gods truth in performing them, as Dauid did. §. 12. Of lowlinesse of mind in him that prayeth.
and of God's truth in performing them, as David did. §. 12. Of lowliness of mind in him that Prayeth.
cc pp-f ng1 n1 p-acp vvg pno32, c-acp np1 vdd. §. crd pp-f n1 pp-f n1 p-acp pno31 cst vvz.
(39) treatise (DIV2)
1403
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FOr the person that prayeth, two things are requisite in regard of himselfe. 1 Lowlinesse of minde. 2 Holinesse of life.
FOr the person that Prayeth, two things Are requisite in regard of himself. 1 Lowliness of mind. 2 Holiness of life.
p-acp dt n1 cst vvz, crd n2 vbr j p-acp n1 pp-f px31. crd n1 pp-f n1. crd n1 pp-f n1.
(39) treatise (DIV2)
1404
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Lowlinesse of minde causeth an vtter deniall of our selues, when in truth we know and acknowledge that in vs is no ground of confidence, but altogether matter of despaire.
Lowliness of mind Causes an utter denial of our selves, when in truth we know and acknowledge that in us is no ground of confidence, but altogether matter of despair.
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(39) treatise (DIV2)
1407
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Of this minde was Dauid (when he said Enter not into iudgement with thy seruant, &c. ) Daniel, and all the best of Gods children:
Of this mind was David (when he said Enter not into judgement with thy servant, etc.) daniel, and all the best of God's children:
pp-f d n1 vbds np1 (c-crq pns31 vvd vvb xx p-acp n1 p-acp po21 n1, av) np1, cc d dt js pp-f ng1 n2:
(39) treatise (DIV2)
1407
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for the better men are, the more lowly they thinke of themselues.
for the better men Are, the more lowly they think of themselves.
c-acp dt jc n2 vbr, dt av-dc j pns32 vvb pp-f px32.
(39) treatise (DIV2)
1407
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For attaining to this grace, we must impartially weigh our owne balenesse, as Abraham, who said, I am but dust and ashes:
For attaining to this grace, we must impartially weigh our own balenesse, as Abraham, who said, I am but dust and Ashes:
p-acp vvg p-acp d n1, pns12 vmb av-j vvi po12 d n1, c-acp np1, r-crq vvd, pns11 vbm p-acp n1 cc n2:
(39) treatise (DIV2)
1408
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and our vilenesse through sin, as Iob, who said, I am vile; or rather Dauid, who laveth his sinnes in order before God.
and our vileness through since, as Job, who said, I am vile; or rather David, who laveth his Sins in order before God.
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(39) treatise (DIV2)
1408
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He that duely pondereth with himselfe, how his sinnes for number are innumerable, and for weight infinite,
He that duly pondereth with himself, how his Sins for number Are innumerable, and for weight infinite,
pns31 cst av-jn vvz p-acp px31, c-crq po31 n2 p-acp n1 vbr j, cc p-acp n1 j,
(39) treatise (DIV2)
1408
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and how all his righteousnesse is as filthy ragges, defiled with that sinke of corruption which is in him, cannot but vtterly deny himselfe,
and how all his righteousness is as filthy rags, defiled with that sink of corruption which is in him, cannot but utterly deny himself,
cc c-crq d po31 n1 vbz a-acp j n2, vvn p-acp d n1 pp-f n1 r-crq vbz p-acp pno31, vmbx p-acp av-j vvi px31,
(39) treatise (DIV2)
1408
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and so bee of a lowly minde, not pu•t vp with any conceit of himselfe. §. 13. Of holinesse in him that prayeth.
and so be of a lowly mind, not pu•t up with any conceit of himself. §. 13. Of holiness in him that Prayeth.
cc av vbi pp-f dt j n1, xx vvn a-acp p-acp d n1 pp-f px31. §. crd pp-f n1 p-acp pno31 cst vvz.
(39) treatise (DIV2)
1408
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HOlinesse of life is also very needfull:
Holiness of life is also very needful:
n1 pp-f n1 vbz av av j:
(39) treatise (DIV2)
1409
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for true is that which the blind-man said, God heareth not sinners. Though yee make many prayers, I will not heare, saith the Lord to the wicked. for true is that which the blindman said, God hears not Sinners. Though ye make many Prayers, I will not hear, Says the Lord to the wicked.
p-acp j vbz d r-crq dt n1 vvd, np1 vvz xx n2. cs pn22 vvb d n2, pns11 vmb xx vvi, vvz dt n1 p-acp dt j.
(39) treatise (DIV2)
1409
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Wherefore the Apostle exhorteth to lift vp pure hands, which Dauid professeth to doe.
Wherefore the Apostle exhorteth to lift up pure hands, which David Professes to do.
c-crq dt n1 vvz p-acp vvb a-acp j n2, r-crq np1 vvz pc-acp vdi.
(39) treatise (DIV2)
1409
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Thinke of this all impious and prophane persons, vncleane and cruell persons, all impenitent sinners whatsoeuer.
Think of this all impious and profane Persons, unclean and cruel Persons, all impenitent Sinners whatsoever.
vvb pp-f d d j cc j n2, j cc j n2, d j n2 r-crq.
(39) treatise (DIV2)
1410
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God will not haue his holy name polluted in your polluted mouthes. But the prayer of a righteous man auaileth much.
God will not have his holy name polluted in your polluted mouths. But the prayer of a righteous man avails much.
np1 vmb xx vhi po31 j n1 vvn p-acp po22 j-vvn n2. p-acp dt n1 pp-f dt j n1 vvz d.
(39) treatise (DIV2)
1410
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§. 13. Of praying with vnderstanding. COncerning the things prayed for, it is requisite that we haue
§. 13. Of praying with understanding. Concerning the things prayed for, it is requisite that we have
§. crd pp-f vvg p-acp n1. vvg dt n2 vvd p-acp, pn31 vbz j cst pns12 vhb
(39) treatise (DIV2)
1410
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1 A true vnderstanding and sense of them: 2 A true and earnest desire of them.
1 A true understanding and sense of them: 2 A true and earnest desire of them.
vvn dt j n1 cc n1 pp-f pno32: crd dt j cc j n1 pp-f pno32.
(39) treatise (DIV2)
1412
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Vnderstanding and sence respecteth both good things and euill. If we pray for good things, we must both know they are worth the hauing:
Understanding and sense respecteth both good things and evil. If we pray for good things, we must both know they Are worth the having:
n1 cc n1 vvz d j n2 cc j-jn. cs pns12 vvb p-acp j n2, pns12 vmb av-d vvi pns32 vbr j dt vhg:
(39) treatise (DIV2)
1414
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and also sencibly feele the want of them. Such are those poore is spirit, whom Christ pronounceth blessed.
and also sensibly feel the want of them. Such Are those poor is Spirit, whom christ pronounceth blessed.
cc av av-j vvi dt n1 pp-f pno32. d vbr d j vbz n1, r-crq np1 vvz vvn.
(39) treatise (DIV2)
1414
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It we pray against euill, we must both know that they are in themselues heauy burdens,
It we pray against evil, we must both know that they Are in themselves heavy burdens,
pn31 pns12 vvi p-acp j-jn, pns12 vmb av-d vvi cst pns32 vbr p-acp px32 j n2,
(39) treatise (DIV2)
1415
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and also feele that they lie vpon vs, as Dauid did: otherwise we shall neuer pray heartily for the one, or against the other.
and also feel that they lie upon us, as David did: otherwise we shall never pray heartily for the one, or against the other.
cc av vvb cst pns32 vvb p-acp pno12, c-acp np1 vdd: av pns12 vmb av-x vvi av-j p-acp dt pi, cc p-acp dt n-jn.
(39) treatise (DIV2)
1415
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§. 14. Of our desire in Prayer.
§. 14. Of our desire in Prayer.
§. crd pp-f po12 n1 p-acp n1.
(39) treatise (DIV2)
1415
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OVr desire in Prayer must bee both sincere and feruent, euen an hungring, thirsting, longing desire.
Our desire in Prayer must be both sincere and fervent, even an hungering, thirsting, longing desire.
po12 n1 p-acp n1 vmb vbi av-d j cc j, av-j dt j-vvg, vvg, j-vvg n1.
(39) treatise (DIV2)
1416
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Vnder these metaphors the desires of the faithfull are oft set forth. Under these metaphors the Desires of the faithful Are oft Set forth.
p-acp d n2 dt n2 pp-f dt j vbr av vvn av.
(39) treatise (DIV2)
1416
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Now hungry and thirsty persons, and women that long, doe both in truth, and also with great earnestnesse desire that which they desire. Now hungry and thirsty Persons, and women that long, do both in truth, and also with great earnestness desire that which they desire.
av j cc j n2, cc n2 cst av-j, vdb av-d p-acp n1, cc av p-acp j n1 vvb d r-crq pns32 vvb.
(39) treatise (DIV2)
1416
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If in Prayer our desire be such, it will pierce the Heauens, and moue God to yeeld vnto it:
If in Prayer our desire be such, it will pierce the Heavens, and move God to yield unto it:
cs p-acp n1 po12 n1 vbb d, pn31 vmb vvi dt n2, cc vvi np1 pc-acp vvi p-acp pn31:
(39) treatise (DIV2)
1416
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if it be not a true and sincere desire, but complementall and hypocriticall, it is no prayer of the heart,
if it be not a true and sincere desire, but complemental and hypocritical, it is no prayer of the heart,
cs pn31 vbb xx dt j cc j n1, cc-acp j cc j, pn31 vbz dx n1 pp-f dt n1,
(39) treatise (DIV2)
1416
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but meere lip labour, and so no whit acceptable to him who searcheth the heart.
but mere lip labour, and so no whit acceptable to him who Searches the heart.
cc-acp j n1 n1, cc av dx n1 j p-acp pno31 r-crq vvz dt n1.
(39) treatise (DIV2)
1416
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If it be not feruent, but a cold desire, it cannot pierce so high as Heauen.
If it be not fervent, but a cold desire, it cannot pierce so high as Heaven.
cs pn31 vbb xx j, cc-acp dt j-jn n1, pn31 vmbx vvi av j c-acp n1.
(39) treatise (DIV2)
1416
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For as a bullet flieth no further then the heate and force of powder driueth it:
For as a bullet flies no further then the heat and force of powder Driveth it:
p-acp p-acp dt n1 vvz dx jc cs dt n1 cc n1 pp-f n1 vvz pn31:
(39) treatise (DIV2)
1416
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so Prayer no further then the feruour of spirit carrieth it.
so Prayer no further then the fervour of Spirit Carrieth it.
av n1 av-dx av-jc cs dt n1 pp-f n1 vvz pn31.
(39) treatise (DIV2)
1416
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Be therefore feruent in spirit. We heard that the Prayer of a righteous man auatleth much, but with this Prouiso, If it be feruent.
Be Therefore fervent in Spirit. We herd that the Prayer of a righteous man auatleth much, but with this Proviso, If it be fervent.
vbb av j p-acp n1. pns12 vvd cst dt n1 pp-f dt j n1 vvz d, p-acp p-acp d n1, cs pn31 vbb j.
(39) treatise (DIV2)
1416
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Thus in generall we see what Prayer is: whereby wee may be directed how to pray.
Thus in general we see what Prayer is: whereby we may be directed how to pray.
av p-acp n1 pns12 vvb r-crq n1 vbz: c-crq pns12 vmb vbi vvn c-crq pc-acp vvi.
(39) treatise (DIV2)
1417
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Now let vs see what motiues there be to stirre vs vp thereunto. §. 15. Of the first motiue to Prayer, Gods command.
Now let us see what motives there be to stir us up thereunto. §. 15. Of the First motive to Prayer, God's command.
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(39) treatise (DIV2)
1417
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I Might here vrge Gods expresse charge and commandement thereunto, which is oft inculcated thorowout the Scripture:
I Might Here urge God's express charge and Commandment thereunto, which is oft inculcated throughout the Scripture:
pns11 vmd av vvi n2 j n1 cc n1 av, r-crq vbz av vvn p-acp dt n1:
(39) treatise (DIV2)
1418
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a motiue sufficient though there were no other.
a motive sufficient though there were no other.
dt n1 j c-acp pc-acp vbdr dx n-jn.
(39) treatise (DIV2)
1418
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For Gods Precepts being wilfully contemned, or carelesly neglected, procure no lesse penalty then eternall destruction of body and soule.
For God's Precepts being wilfully contemned, or carelessly neglected, procure no less penalty then Eternal destruction of body and soul.
p-acp ng1 n2 vbg av-j vvn, cc av-j vvn, vvb av-dx dc n1 cs j n1 pp-f n1 cc n1.
(39) treatise (DIV2)
1418
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It should seeme that this motiue preuailed much with Dauid (for so soone as the Lord said, Seeke ye my face, his heart answered, O Lord, I will seeke thy face;
It should seem that this motive prevailed much with David (for so soon as the Lord said, Seek you my face, his heart answered, Oh Lord, I will seek thy face;
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(39) treatise (DIV2)
1418
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) and much will it preuaile with all such as desire to approue themselues to God.
) and much will it prevail with all such as desire to approve themselves to God.
) cc d vmb pn31 vvi p-acp d d c-acp vvb pc-acp vvi px32 p-acp np1.
(39) treatise (DIV2)
1418
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But because it is a generall motiue vnto all Christians whatsoeuer, I will no longer insist vpon it.
But Because it is a general motive unto all Christians whatsoever, I will no longer insist upon it.
cc-acp c-acp pn31 vbz dt j n1 p-acp d np1 r-crq, pns11 vmb av-dx av-jc vvi p-acp pn31.
(39) treatise (DIV2)
1418
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Particular motiues haue respect either to God, vnto whom we pray, or vnto our selues who pray.
Particular motives have respect either to God, unto whom we pray, or unto our selves who pray.
j n2 vhb n1 av-d p-acp np1, p-acp ro-crq pns12 vvb, cc p-acp po12 n2 r-crq vvb.
(39) treatise (DIV2)
1418
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§. 16. Of the second motiue to Prayer, Gods worship.
§. 16. Of the second motive to Prayer, God's worship.
§. crd pp-f dt ord n1 p-acp n1, npg1 n1.
(39) treatise (DIV2)
1418
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FOr God, First Prayer is a part, the most principal, especiall and proper part of Gods worship.
FOr God, First Prayer is a part, the most principal, especial and proper part of God's worship.
p-acp np1, ord n1 vbz dt n1, dt av-ds j-jn, j cc j n1 pp-f npg1 n1.
(39) treatise (DIV2)
1419
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Dauid ioyneth them together, saying, Let vs worship and fall downe, &c. That is, by falling downe,David Joineth them together, saying, Let us worship and fallen down, etc. That is, by falling down,
np1 vvz pno32 av, vvg, vvb pno12 vvi cc vvi a-acp, av cst vbz, p-acp vvg a-acp,
(39) treatise (DIV2)
1419
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and calling vpon God, let vs worship him.
and calling upon God, let us worship him.
cc vvg p-acp np1, vvb pno12 vvi pno31.
(39) treatise (DIV2)
1419
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2 Among other parts of Gods worship, the most reuerend gesture is applied, and euen appropriated to this.
2 Among other parts of God's worship, the most reverend gesture is applied, and even appropriated to this.
crd p-acp j-jn n2 pp-f npg1 n1, dt av-ds j-jn n1 vbz vvn, cc av-j vvn p-acp d.
(39) treatise (DIV2)
1420
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3 The place of God worship was by an excellency termed, The House of Prayer.
3 The place of God worship was by an excellency termed, The House of Prayer.
crd dt n1 pp-f np1 n1 vbds p-acp dt n1 vvd, dt n1 pp-f n1.
(39) treatise (DIV2)
1421
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4 Prayer is made an essentiall note of difference betwixt such as worship God, and such as worship him not.
4 Prayer is made an essential note of difference betwixt such as worship God, and such as worship him not.
crd n1 vbz vvn dt j n1 pp-f n1 p-acp d c-acp n1 np1, cc d c-acp vvb pno31 xx.
(39) treatise (DIV2)
1422
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They are said to call vpon God: These, not to call vpon God. §. 17. Of the third motiue, Gods honour. They Are said to call upon God: These, not to call upon God. §. 17. Of the third motive, God's honour.
pns32 vbr vvn pc-acp vvi p-acp np1: d, xx pc-acp vvi p-acp np1. §. crd pp-f dt ord n1, ng1 n1.
(39) treatise (DIV2)
1422
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2 IT is the best and chiefest meanes of honouring God that can be: by it we acknowledge God
2 IT is the best and chiefest means of honouring God that can be: by it we acknowledge God
crd pn31 vbz dt js cc js-jn n2 pp-f vvg np1 cst vmb vbi: p-acp pn31 pns12 vvi np1
(39) treatise (DIV2)
1423
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1 To be euery where present, and in euery place to heare his children, and on this ground euery where we call on him.
1 To be every where present, and in every place to hear his children, and on this ground every where we call on him.
vvd pc-acp vbi d q-crq j, cc p-acp d n1 pc-acp vvi po31 n2, cc p-acp d n1 d c-crq pns12 vvb p-acp pno31.
(39) treatise (DIV2)
1424
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2 To be the fountaine of all blessing, and therefore when our selues or others want any blessing temporall or spirituall, by prayer we aske it of God:
2 To be the fountain of all blessing, and Therefore when our selves or Others want any blessing temporal or spiritual, by prayer we ask it of God:
crd pc-acp vbi dt n1 pp-f d n1, cc av c-crq po12 n2 cc n2-jn vvb d n1 j cc j, p-acp n1 pns12 vvb pn31 pp-f np1:
(39) treatise (DIV2)
1425
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yea, when we receiue any, we giue the praise of it to God.
yea, when we receive any, we give the praise of it to God.
uh, c-crq pns12 vvb d, pns12 vvb dt n1 pp-f pn31 p-acp np1.
(39) treatise (DIV2)
1425
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3 To be a God full of pitty and compassion, which maketh vs to lay open our griefes and distresses to him.
3 To be a God full of pity and compassion, which makes us to lay open our griefs and Distresses to him.
crd pc-acp vbi dt n1 j pp-f n1 cc n1, r-crq vvz pno12 pc-acp vvi vvi po12 n2 cc n2 p-acp pno31.
(39) treatise (DIV2)
1426
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4 To be an Almighty God, able to giue whatsoeuer we desire. 5 To be a bountifull God, who giueth to all liberally, and vpbraideth not.
4 To be an Almighty God, able to give whatsoever we desire. 5 To be a bountiful God, who gives to all liberally, and upbraideth not.
crd pc-acp vbi dt j-jn np1, j pc-acp vvi r-crq pns12 vvb. crd pc-acp vbi dt j np1, r-crq vvz p-acp d av-j, cc vvz xx.
(39) treatise (DIV2)
1427
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6 To be a God true of his promises, and therefore we craue the accomplishment of them.
6 To be a God true of his promises, and Therefore we crave the accomplishment of them.
crd pc-acp vbi dt n1 j pp-f po31 n2, cc av pns12 vvb dt n1 pp-f pno32.
(39) treatise (DIV2)
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These and otherlike properties of God doth faithfull prayer set forth;
These and otherlike properties of God does faithful prayer Set forth;
d cc j n2 pp-f np1 vdz j n1 vvd av;
(39) treatise (DIV2)
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and so bring great honour to God, in which respect God himselfe saith, Call vpon me, and thou shalt glorifie me.
and so bring great honour to God, in which respect God himself Says, Call upon me, and thou shalt Glorify me.
cc av vvb j n1 p-acp np1, p-acp r-crq n1 np1 px31 vvz, vvb p-acp pno11, cc pns21 vm2 vvi pno11.
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§. 18. Of the fourth motiue, the necessity of Prayer. FOr our selues, foure points there be which commend this holy exercise. 1 The necessitie. of prayer. 2 The vtilitie. of prayer. 3 The efficacie. of prayer. 4 The dignitie. of prayer.
§. 18. Of the fourth motive, the necessity of Prayer. FOr our selves, foure points there be which commend this holy exercise. 1 The necessity. of prayer. 2 The utility. of prayer. 3 The efficacy. of prayer. 4 The dignity. of prayer.
§. crd pp-f dt ord n1, dt n1 pp-f n1. p-acp po12 n2, crd n2 pc-acp vbi r-crq vvb d j n1. crd dt n1. pp-f n1. crd dt n1. pp-f n1. crd dt n1. pp-f n1. crd dt n1. pp-f n1.
(39) treatise (DIV2)
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1 If any good thing be necessary to a Christian, praier must needs be necessary,
1 If any good thing be necessary to a Christian, prayer must needs be necessary,
vvd cs d j n1 vbb j p-acp dt njp, n1 vmb av vbi j,
(39) treatise (DIV2)
1432
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because it is that meanes which God hath appointed to obtaine euery good thing, Aske and it shall be giuen you, saith the Lord, which giueth all:
Because it is that means which God hath appointed to obtain every good thing, Ask and it shall be given you, Says the Lord, which gives all:
c-acp pn31 vbz cst vvz r-crq np1 vhz vvn pc-acp vvi d j n1, vvb cc pn31 vmb vbi vvn pn22, vvz dt n1, r-crq vvz d:
(39) treatise (DIV2)
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Ye get nothing, because ye aske not, saith his Apostle: You get nothing, Because you ask not, Says his Apostle:
pn22 vvb pix, c-acp pn22 vvb xx, vvz po31 n1:
(39) treatise (DIV2)
1432
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we haue no good thing in our selues, or of our selues, all is hid in God:
we have no good thing in our selves, or of our selves, all is hid in God:
pns12 vhb dx j n1 p-acp po12 n2, cc pp-f po12 n2, d vbz vvn p-acp np1:
(39) treatise (DIV2)
1432
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he is the fountaine of all blessing; but he is a deepe well: we must haue something to draw vp water: the onely meanes is prayer.
he is the fountain of all blessing; but he is a deep well: we must have something to draw up water: the only means is prayer.
pns31 vbz dt n1 pp-f d n1; cc-acp pns31 vbz dt j-jn av: pns12 vmb vhi pi pc-acp vvi a-acp n1: dt j n2 vbz n1.
(39) treatise (DIV2)
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Is it not necessary that a poore man that hath not of his owne a crumme of bread or drop of water, should make his want knowne to such as can and will releeue him? How much more necessary is it that Christians should make their wants knowne to God, seeing otherwise there is no hope of receiuing reliefe from him? §. 19. Of the things which men receiue without calling vpon God.
Is it not necessary that a poor man that hath not of his own a crumb of bred or drop of water, should make his want known to such as can and will relieve him? How much more necessary is it that Christians should make their Wants known to God, seeing otherwise there is no hope of receiving relief from him? §. 19. Of the things which men receive without calling upon God.
vbz pn31 xx j cst dt j n1 cst vhz xx pp-f po31 d dt n1 pp-f n1 cc n1 pp-f n1, vmd vvi po31 n1 vvn p-acp d c-acp vmb cc vmb vvi pno31? c-crq av-d av-dc j vbz pn31 cst np1 vmd vvi po32 n2 vvn p-acp np1, vvg av pc-acp vbz dx n1 pp-f vvg n1 p-acp pno31? §. crd pp-f dt n2 r-crq n2 vvb p-acp vvg p-acp np1.
(39) treatise (DIV2)
1432
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Obiect. MAny prophane and wicked men who neuer call vpon God, receiue many blessings from God.Object. MAny profane and wicked men who never call upon God, receive many blessings from God.
n1. d j cc j n2 r-crq av-x vvb p-acp np1, vvb d n2 p-acp np1.
(39) treatise (DIV2)
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He maketh his Sunne to arise on the euill, and sendeth raine on the vniust. He makes his Sun to arise on the evil, and sends rain on the unjust.
pns31 vvz po31 n1 pc-acp vvi p-acp dt n-jn, cc vvz n1 p-acp dt j.
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Ans. 1. The things which such receiue are euen as nothing, not to be spoken of,Ans. 1. The things which such receive Are even as nothing, not to be spoken of,
np1 crd dt n2 r-crq d vvb vbr av p-acp pix, xx pc-acp vbi vvn pp-f,
(39) treatise (DIV2)
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because they tend not truly & properly to their good:
Because they tend not truly & properly to their good:
c-acp pns32 vvb xx av-j cc av-j p-acp po32 j:
(39) treatise (DIV2)
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al that they receiue are either temporal things, or only restraining graces, which tend rather to the good of others,
all that they receive Are either temporal things, or only restraining graces, which tend rather to the good of Others,
d cst pns32 vvb vbr av-d j n2, cc av-j vvg n2, r-crq vvb av p-acp dt j pp-f n2-jn,
(39) treatise (DIV2)
1434
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then of them which receiue them. 2 Such persons were much better want all those things then haue them:
then of them which receive them. 2 Such Persons were much better want all those things then have them:
av pp-f pno32 r-crq vvb pno32. crd d n2 vbdr av-d av-jc vvi d d n2 av vhb pno32:
(39) treatise (DIV2)
1434
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for because they call not on God, God giueth them no grace well to vse them,
for Because they call not on God, God gives them not grace well to use them,
c-acp c-acp pns32 vvb xx p-acp np1, np1 vvz pno32 xx vvi av pc-acp vvi pno32,
(39) treatise (DIV2)
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so as they abuse them to their owne destruction: Achitophels wit, Goliahs strength, Herods eloquence, were the cause of their ouerthrow in this World:
so as they abuse them to their own destruction: Achitophels wit, Goliath's strength, Herods eloquence, were the cause of their overthrow in this World:
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(39) treatise (DIV2)
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and though all haue not like ends in this World, yet all heape vp wrath vnto themselues against the day of wrath. Reade Rom. 2. 4. 5. 3 That spirit which commeth accompanied with all needfull sauing and sanctifying graces, is not gotten without Prayer.
and though all have not like ends in this World, yet all heap up wrath unto themselves against the day of wrath. Read Rom. 2. 4. 5. 3 That Spirit which comes accompanied with all needful Saving and sanctifying graces, is not got without Prayer.
cc cs d vhb xx av-j n2 p-acp d n1, av d vvb a-acp n1 p-acp px32 p-acp dt n1 pp-f n1. vvb np1 crd crd crd crd cst n1 r-crq vvz vvn p-acp d j n-vvg cc vvg n2, vbz xx vvn p-acp n1.
(39) treatise (DIV2)
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God giueth the holy Ghost to them that desire him. §. 20. Of the fift motiue, the profit of Prayer. God gives the holy Ghost to them that desire him. §. 20. Of the fift motive, the profit of Prayer.
np1 vvz dt j n1 p-acp pno32 cst vvb pno31. §. crd pp-f dt ord n1, dt n1 pp-f n1.
(39) treatise (DIV2)
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2 THe vtility or profit of Prayer is much euery manner of way. It is profitable,
2 THe utility or profit of Prayer is much every manner of Way. It is profitable,
crd dt n1 cc n1 pp-f n1 vbz d d n1 pp-f n1. pn31 vbz j,
(39) treatise (DIV2)
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1 To obtaine euery good thing, as is euident by the promise of Christ ( Ioh. 16. 23.) Verily, verily, I say vnto you, whatsoeuer ye shall aske the Father in my name, he will giue it you.
1 To obtain every good thing, as is evident by the promise of christ (John 16. 23.) Verily, verily, I say unto you, whatsoever you shall ask the Father in my name, he will give it you.
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(39) treatise (DIV2)
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Note the certainty of this promise in Christs vehement asseueration:
Note the certainty of this promise in Christ vehement asseveration:
vvb dt n1 pp-f d n1 p-acp npg1 j n1:
(39) treatise (DIV2)
1438
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Note the generality of it, Whatsoeuer. The Heathen among whom the Christians liued after the Apostles dayes, obseruing so much, said;
Note the generality of it, Whatsoever. The Heathen among whom the Christians lived After the Apostles days, observing so much, said;
vvb dt n1 pp-f pn31, r-crq. dt j-jn p-acp ro-crq dt np1 vvd p-acp dt n2 n2, vvg av av-d, vvd;
(39) treatise (DIV2)
1438
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There was nothing which Christians could not obtaine of God by Prayer.
There was nothing which Christians could not obtain of God by Prayer.
pc-acp vbds pix r-crq njpg2 vmd xx vvi pp-f np1 p-acp n1.
(39) treatise (DIV2)
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I might here particularly exemplifie this by seuerall instances of all kinds of blessings, spirituall and temporall, publike and priuate,
I might Here particularly exemplify this by several instances of all Kinds of blessings, spiritual and temporal, public and private,
pns11 vmd av av-j vvi d p-acp j n2 pp-f d n2 pp-f n2, j cc j, j cc j,
(39) treatise (DIV2)
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for our selues and others, concerning this life and a better, and shew how Gods children haue by Prayer obtained them:
for our selves and Others, Concerning this life and a better, and show how God's children have by Prayer obtained them:
p-acp po12 n2 cc n2-jn, vvg d n1 cc dt jc, cc vvb c-crq npg1 n2 vhb p-acp n1 vvd pno32:
(39) treatise (DIV2)
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and also declare seuerall promises made by God for all these.
and also declare several promises made by God for all these.
cc av vvb j n2 vvn p-acp np1 p-acp d d.
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1438
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But I haue in part declared these before, and I shall haue fitter occasion to handle them, when I speake of the matter of prayer.
But I have in part declared these before, and I shall have fitter occasion to handle them, when I speak of the matter of prayer.
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2 To preuent iudgements threatned, and remoue iudgements inflicted. Note for this purpose the prayer of Salomon. 1 Kings 8. 33, &c. 3 To preserue, nourish, and strengthen in vs all spirituall graces:
2 To prevent Judgments threatened, and remove Judgments inflicted. Note for this purpose the prayer of Solomon. 1 Kings 8. 33, etc. 3 To preserve, nourish, and strengthen in us all spiritual graces:
crd pc-acp vvi n2 vvd, cc vvb n2 vvn. n1 p-acp d n1 dt n1 pp-f np1. crd n2 crd crd, av crd pc-acp vvi, vvb, cc vvi p-acp pno12 d j n2:
(39) treatise (DIV2)
1439
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by Christs prayer was Peters faith kept from failing: whereby Christ sheweth that Prayer is an especiall meanes to be vsed to that end. by Christ prayer was Peter's faith kept from failing: whereby christ shows that Prayer is an especial means to be used to that end.
p-acp npg1 n1 vbds npg1 n1 vvn p-acp vvg: c-crq np1 vvz d n1 vbz dt j n2 pc-acp vbi vvn p-acp d n1.
(39) treatise (DIV2)
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So the Apostle praied in the behalf of the Colossians, that they might be filled with knowledg, &c: increasing therin, & strengthned, &c. 4 To obtaine remission of sinnes:
So the Apostle prayed in the behalf of the colossians, that they might be filled with knowledge, etc.: increasing therein, & strengthened, etc. 4 To obtain remission of Sins:
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(39) treatise (DIV2)
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for this is the sum of the fift Petition; for this is the sum of the fift Petition;
p-acp d vbz dt n1 pp-f dt ord vvb;
(39) treatise (DIV2)
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and for this end Peter saith to Simon Magus, Pray God, that if it be possible the thought of thine heart may be forgiuen thee:
and for this end Peter Says to Simon Magus, Pray God, that if it be possible the Thought of thine heart may be forgiven thee:
cc p-acp d n1 np1 vvz p-acp np1 np1, vvb np1, cst cs pn31 vbb j dt n1 pp-f po21 n1 vmb vbi vvn pno21:
(39) treatise (DIV2)
1441
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whereby he implieth that if remission of sinnes may be obtained by any meanes, Praier is that meanes.
whereby he Implies that if remission of Sins may be obtained by any means, Prayer is that means.
c-crq pns31 vvz d cs n1 pp-f n2 vmb vbi vvn p-acp d n2, n1 vbz d n2.
(39) treatise (DIV2)
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5 To subdue in vs the power of sin, which Dauid well knowing, praied that sin might not haue dominion ouer him.
5 To subdue in us the power of since, which David well knowing, prayed that since might not have dominion over him.
crd pc-acp vvi p-acp pno12 dt n1 pp-f n1, r-crq np1 av vvg, vvd cst n1 vmd xx vhi n1 p-acp pno31.
(39) treatise (DIV2)
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I dare boldly auouch (and I dout not but euery Christian soule, that is acquainted with this holy exercise of prayer, can by experience iustifie the truth of what I shall auouch) that the more constant and powerfull a man is in prayer, the lesse power sinne hath in him;
I Dare boldly avouch (and I doubt not but every Christian soul, that is acquainted with this holy exercise of prayer, can by experience justify the truth of what I shall avouch) that the more constant and powerful a man is in prayer, the less power sin hath in him;
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(39) treatise (DIV2)
1442
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the more sin preuaileth, the weaker is the spirit of prayer: when Gods children fall into temptation, and yeeld vnto sinne, their soules are intangled thereby,
the more since prevaileth, the Weaker is the Spirit of prayer: when God's children fallen into temptation, and yield unto sin, their Souls Are entangled thereby,
dt av-dc n1 vvz, dt jc vbz dt n1 pp-f n1: c-crq npg1 n2 vvb p-acp n1, cc vvi p-acp n1, po32 n2 vbr vvn av,
(39) treatise (DIV2)
1442
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as a bird whose feathers are besmeared with birdlime, or whose feete are caught in a snare:
as a bird whose Feathers Are besmeared with birdlime, or whose feet Are caught in a snare:
c-acp dt n1 rg-crq n2 vbr vvn p-acp n1, cc rg-crq n2 vbr vvn p-acp dt n1:
(39) treatise (DIV2)
1442
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they cannot flye vp to heauen.
they cannot fly up to heaven.
pns32 vmbx vvi a-acp p-acp n1.
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1442
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If by prayer they keepe their hearts aloft, they are the more free from being intangled by Satan.
If by prayer they keep their hearts aloft, they Are the more free from being entangled by Satan.
cs p-acp n1 pns32 vvb po32 n2 av, pns32 vbr dt av-dc j p-acp vbg vvn p-acp np1.
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Faithfull prayer, and purpose to sin, cannot stand together.
Faithful prayer, and purpose to since, cannot stand together.
j n1, cc n1 p-acp n1, vmbx vvi av.
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In this respect I may not vnfitly compare the spirit of prayer, to that spirit and breath which commeth from the lungs of a man, whereby that ouer-great heate, which otherwise would drie vp all his radicall and naturall moisture, is cooled and allayed,
In this respect I may not unfitly compare the Spirit of prayer, to that Spirit and breath which comes from the lungs of a man, whereby that overgreat heat, which otherwise would dry up all his radical and natural moisture, is cooled and allayed,
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(39) treatise (DIV2)
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for it is prayer which cooleth and allayeth in man the immoderate heate of lust, anger, malice, enuy, &c. 6 To sanctifie all Gods creatures vnto our vse:
for it is prayer which cooleth and allayeth in man the immoderate heat of lust, anger, malice, envy, etc. 6 To sanctify all God's creatures unto our use:
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for as Gods word giueth a warrant for the vsing of the creatures which are needfull, for as God's word gives a warrant for the using of the creatures which Are needful,
c-acp c-acp ng1 n1 vvz dt n1 p-acp dt vvg pp-f dt n2 r-crq vbr j,
(39) treatise (DIV2)
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and a direction whereby we are taught how to vse them; so prayer to God obtaineth a right vnto them, and a blessing vpon them:
and a direction whereby we Are taught how to use them; so prayer to God obtaineth a right unto them, and a blessing upon them:
cc dt n1 c-crq pns12 vbr vvn c-crq pc-acp vvi pno32; av n1 p-acp np1 vvz dt j-jn p-acp pno32, cc dt n1 p-acp pno32:
(39) treatise (DIV2)
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therefore the Apostle ioyneth both these together, and saith that the creature is sanctified by the Word and prayer.
Therefore the Apostle Joineth both these together, and Says that the creature is sanctified by the Word and prayer.
av dt n1 vvz d d av, cc vvz cst dt n1 vbz vvn p-acp dt n1 cc n1.
(39) treatise (DIV2)
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For this end Christ vsually prayed before he vsed the creature:
For this end christ usually prayed before he used the creature:
p-acp d n1 np1 av-j vvd c-acp pns31 vvd dt n1:
(39) treatise (DIV2)
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and all, euen they who haue abundance, must pray, Giue vs this day our daily bread, that they may haue a right vnto,
and all, even they who have abundance, must pray, Give us this day our daily bred, that they may have a right unto,
cc d, av pns32 r-crq vhb n1, vmb vvi, vvb pno12 d n1 po12 j n1, cst pns32 vmb vhi dt j-jn p-acp,
(39) treatise (DIV2)
1443
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and a blessing vpon the creatures which they vse:
and a blessing upon the creatures which they use:
cc dt n1 p-acp dt n2 r-crq pns32 vvb:
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1443
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the like may be said of the callings wherein we are placed, of the actions which we do,
the like may be said of the callings wherein we Are placed, of the actions which we do,
dt av-j vmb vbi vvn pp-f dt n2 c-crq pns12 vbr vvn, pp-f dt n2 r-crq pns12 vdb,
(39) treatise (DIV2)
1443
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and of al things which we haue or vse, all are sanctified by prayer:
and of all things which we have or use, all Are sanctified by prayer:
cc pp-f d n2 r-crq pns12 vhb cc n1, d vbr vvn p-acp n1:
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who without prayer doe, or vse any thing, are vsurpers, and can looke for no blessing.
who without prayer do, or use any thing, Are usurper's, and can look for no blessing.
r-crq p-acp n1 vdb, cc vvi d n1, vbr n2, cc vmb vvi p-acp dx n1.
(39) treatise (DIV2)
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To conclude, Prayer is profitable vnto all things. §. 21. Of the respects wherein ones Prayer is not heard.
To conclude, Prayer is profitable unto all things. §. 21. Of the respects wherein ones Prayer is not herd.
pc-acp vvi, n1 vbz j p-acp d n2. §. crd pp-f dt n2 c-crq pig n1 vbz xx vvn.
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Obiect. AGainst all that is said of the profit of Prayer, some obiect, that the Prayers of many are fruitlesse:Object. AGainst all that is said of the profit of Prayer, Some Object, that the Prayers of many Are fruitless:
n1. p-acp d cst vbz vvn pp-f dt n1 pp-f n1, d n1, cst dt n2 pp-f d vbr j:
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they obtaine not the things desired: yea, that God sweareth he would not heare Moses, Samuel, Noah, Daniel, Iob.
they obtain not the things desired: yea, that God Sweareth he would not hear Moses, Samuel, Noah, daniel, Job
pns32 vvb xx dt n2 vvd: uh, cst np1 vvz pns31 vmd xx vvi np1, np1, np1, np1, zz
(39) treatise (DIV2)
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Answer. 1 Many pray amisse, and so receiue not;Answer. 1 Many pray amiss, and so receive not;
vvb. vvd d vvb av, cc av vvb xx;
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wherefore that out Prayers may be profitable, we must learne to pray aright, as we haue beene directed before.
Wherefore that out Prayers may be profitable, we must Learn to pray aright, as we have been directed before.
c-crq d av n2 vmb vbi j, pns12 vmb vvi pc-acp vvi av, c-acp pns12 vhb vbn vvn a-acp.
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2 Though God alwaies grant not his seruants request instantly, yet afterwards when there is a more seasonable time he doth;
2 Though God always grant not his Servants request instantly, yet afterwards when there is a more seasonable time he does;
crd cs np1 av vvb xx po31 ng1 n1 av-jn, av av c-crq pc-acp vbz dt av-dc j n1 pns31 vdz;
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for God is the Lord of times and seasons, and best knoweth which is the fittest season, both for his owne glory and his childrens good to grant their request.
for God is the Lord of times and seasons, and best Knoweth which is the Fittest season, both for his own glory and his Children's good to grant their request.
c-acp np1 vbz dt n1 pp-f n2 cc n2, cc av-js vvz r-crq vbz dt js n1, av-d p-acp po31 d n1 cc po31 ng2 j p-acp vvi po32 n1.
(39) treatise (DIV2)
1447
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For this end did not Christ at first grant his Mothers request, when shee desired supply of wine;
For this end did not christ At First grant his Mother's request, when she desired supply of wine;
p-acp d n1 vdd xx np1 p-acp ord vvi po31 ng1 n1, c-crq pns31 vvd n1 pp-f n1;
(39) treatise (DIV2)
1447
Image 12
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nor the request of the Cananite which shee made for her daughter. Note his answer to his Disciples:
nor the request of the Canaanite which she made for her daughter. Note his answer to his Disciples:
ccx dt n1 pp-f dt j r-crq pns31 vvd p-acp po31 n1. n1 po31 n1 p-acp po31 n2:
(39) treatise (DIV2)
1447
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It is not for you to know the times or the seasons, which the Father hath put in his owne power. It is not for you to know the times or the seasons, which the Father hath put in his own power.
pn31 vbz xx p-acp pn22 pc-acp vvi dt n2 cc dt n2, r-crq dt n1 vhz vvn p-acp po31 d n1.
(39) treatise (DIV2)
1447
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3 Though he heare them not in that particular, yet in as good, or in a better thing will he heare them.
3 Though he hear them not in that particular, yet in as good, or in a better thing will he hear them.
crd cs pns31 vvb pno32 xx p-acp d j, av p-acp c-acp j, cc p-acp dt jc n1 vmb pns31 vvi pno32.
(39) treatise (DIV2)
1448
Image 12
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As when Paul prayed against a temptation, God gaue him grace sufficient to resist it;
As when Paul prayed against a temptation, God gave him grace sufficient to resist it;
p-acp c-crq np1 vvd p-acp dt n1, np1 vvd pno31 n1 j pc-acp vvi pn31;
(39) treatise (DIV2)
1448
Image 12
5030
and when Christ praied to haue his bitter cup remoued, God enabled him to drink it;
and when christ prayed to have his bitter cup removed, God enabled him to drink it;
cc c-crq np1 vvd pc-acp vhi po31 j n1 vvn, np1 vvd pno31 pc-acp vvi pn31;
(39) treatise (DIV2)
1448
Image 12
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wherevpon it is said, that he was heard in that which he feared. Dauid prayed for his childe that died, yet was not his prayer in vaine;
whereupon it is said, that he was herd in that which he feared. David prayed for his child that died, yet was not his prayer in vain;
c-crq pn31 vbz vvn, cst pns31 vbds vvn p-acp d r-crq pns31 vvd. np1 vvd p-acp po31 n1 cst vvd, av vbds xx po31 n1 p-acp j;
(39) treatise (DIV2)
1448
Image 12
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for first his prayer was a sacrifice acceptable to God. Secondly, God had mercy on the soule of his childe.
for First his prayer was a sacrifice acceptable to God. Secondly, God had mercy on the soul of his child.
p-acp ord po31 n1 vbds dt n1 j p-acp np1. ord, np1 vhd n1 p-acp dt n1 pp-f po31 n1.
(39) treatise (DIV2)
1448
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Thirdly, God gaue him another sonne of the same mother, a Salomon, a Iedediah, a Prince of peace, beloued of the Lord, whom God made King after Dauid. God better knoweth what is good for vs then wee doe our selues:
Thirdly, God gave him Another son of the same mother, a Solomon, a Jedediah, a Prince of peace, Beloved of the Lord, whom God made King After David. God better Knoweth what is good for us then we do our selves:
ord, np1 vvd pno31 j-jn n1 pp-f dt d n1, dt np1, dt np1, dt n1 pp-f n1, vvn pp-f dt n1, ro-crq np1 vvd n1 p-acp np1. np1 jc vvz r-crq vbz j p-acp pno12 cs pns12 vdb po12 n2:
(39) treatise (DIV2)
1448
Image 12
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accordingly, though he heare vs not alwaies to our owne will, and grant what wee suppose to be good,
accordingly, though he hear us not always to our own will, and grant what we suppose to be good,
av-vvg, cs pns31 vvb pno12 xx av p-acp po12 d n1, cc vvb r-crq pns12 vvb pc-acp vbi j,
(39) treatise (DIV2)
1448
Image 12
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yet alwaies he heareth vs to his owne will, and granteth what he knoweth to be good for vs.
yet always he hears us to his own will, and grants what he Knoweth to be good for us
av av pns31 vvz pno12 p-acp po31 d n1, cc vvz r-crq pns31 vvz pc-acp vbi j p-acp pno12
(39) treatise (DIV2)
1448
Image 12
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4 The Saints well know what God hath absolutely promised (as all needfull sauing graces,
4 The Saints well know what God hath absolutely promised (as all needful Saving graces,
crd dt n2 av vvb r-crq np1 vhz av-j vvn (c-acp d j vvg n2,
(39) treatise (DIV2)
1449
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and saluation it selfe, those absolutely they pray for and obtaine:) and what conditionally,
and salvation it self, those absolutely they pray for and obtain:) and what conditionally,
cc n1 pn31 n1, d av-j pns32 vvb p-acp cc vvi:) cc q-crq av-j,
(39) treatise (DIV2)
1449
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as all temporall things, and such like as may make sometime to their aduantage, and sometime to their damage.
as all temporal things, and such like as may make sometime to their advantage, and sometime to their damage.
c-acp d j n2, cc d av-j c-acp vmb vvi av p-acp po32 n1, cc av p-acp po32 n1.
(39) treatise (DIV2)
1449
Image 12
5039
These they pray for with a subiection of their owne wils to Gods, as Christ vnto his Father, Not as I will, but as thou wilt;
These they pray for with a subjection of their own wills to God's, as christ unto his Father, Not as I will, but as thou wilt;
np1 pns32 vvb p-acp p-acp dt n1 pp-f po32 d n2 p-acp n2, c-acp np1 p-acp po31 n1, xx c-acp pns11 vmb, cc-acp c-acp pns21 vm2;
(39) treatise (DIV2)
1449
Image 12
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and the Leaper to Christ, If thou wilt thou canst make mee cleane;
and the Leaper to christ, If thou wilt thou Canst make me clean;
cc dt n1 p-acp np1, cs pns21 vm2 pns21 vm2 vvi pno11 av-j;
(39) treatise (DIV2)
1449
Image 12
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and Dauid to God, Behold, here I am, let him doe to mee as seemeth good in his eyes.
and David to God, Behold, Here I am, let him do to me as seems good in his eyes.
cc np1 p-acp np1, vvb, av pns11 vbm, vvb pno31 vdi p-acp pno11 p-acp vvz j p-acp po31 n2.
(39) treatise (DIV2)
1449
Image 12
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That which was obiected of Moses, Samuel, Noah, Daniel, Iob, is but a meere supposition, not a thing done: besides, it is said;
That which was objected of Moses, Samuel, Noah, daniel, Job, is but a mere supposition, not a thing done: beside, it is said;
cst r-crq vbds vvn pp-f np1, np1, np1, np1, np1, vbz p-acp dt j n1, xx dt n1 vdn: a-acp, pn31 vbz vvn;
(39) treatise (DIV2)
1450
Image 12
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They should deliuer their owne soules, so as their Prayers should not be without profit. §. 22. Of the sixth motiue, the efficacy of Prayer. They should deliver their own Souls, so as their Prayers should not be without profit. §. 22. Of the sixth motive, the efficacy of Prayer.
pns32 vmd vvi po32 d n2, av p-acp po32 n2 vmd xx vbi p-acp n1. §. crd pp-f dt ord n1, dt n1 pp-f n1.
(39) treatise (DIV2)
1450
Image 12
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3 SVch is the efficacy of Prayer; as nothing can bee more powerfull: for it preuaileth ouer all creatures, whether reasonable, or vnreasonable:
3 Such is the efficacy of Prayer; as nothing can be more powerful: for it prevaileth over all creatures, whither reasonable, or unreasonable:
crd d vbz dt n1 pp-f n1; p-acp pix vmb vbi av-dc j: p-acp pn31 vvz p-acp d n2, cs j, cc j-u:
(39) treatise (DIV2)
1451
Image 12
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and of reasonable, both visible as man, and inuisible as Angels, whether euill or good: yea, it preuaileth with the Creator himselfe.
and of reasonable, both visible as man, and invisible as Angels, whither evil or good: yea, it prevaileth with the Creator himself.
cc pp-f j, d j c-acp n1, cc j c-acp n2, cs j-jn cc j: uh, pn31 vvz p-acp dt n1 px31.
(39) treatise (DIV2)
1451
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1 Daniel by Prayer stopped the mouthes of Lyons among whom he was cast. 2 By Dauids Prayer was Achitophels wisdome turned into foolishnesse.
1 daniel by Prayer stopped the mouths of Lyons among whom he was cast. 2 By David Prayer was Achitophels Wisdom turned into foolishness.
vvn np1 p-acp n1 vvd dt n2 pp-f n2 p-acp ro-crq pns31 vbds vvn. crd p-acp npg1 n1 vbds npg1 n1 vvn p-acp n1.
(39) treatise (DIV2)
1452
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By Iaakobs Prayer was Esaus wrath allaied.
By Iaakobs Prayer was Esaus wrath allayed.
p-acp np1 n1 vbds npg1 n1 vvn.
(39) treatise (DIV2)
1453
Image 12
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By Mordichaies & Esthers Prayer was Hamans malice like Sauls sword, turned into his own bowels.
By Mordichaies & Esthers Prayer was Hamans malice like Saul's sword, turned into his own bowels.
p-acp vvz cc np1 n1 vbds np1 n1 av-j np1 n1, vvn p-acp po31 d n2.
(39) treatise (DIV2)
1453
Image 12
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By Hezekiahs Praier was the whole hoste of Senacherib ouerthrown. One faithful mās prayer is more forcible thē the power of a whole army:
By Hezekiah's Prayer was the Whole host of Sennacherib overthrown. One faithful men prayer is more forcible them the power of a Whole army:
p-acp njp2 n1 vbds dt j-jn n1 pp-f np1 vvn. crd j ng1 n1 vbz av-dc j pno32 dt n1 pp-f dt j-jn n1:
(39) treatise (DIV2)
1453
Image 12
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witnes the example of Moses, who lift vp his hand while Israel fought against Amalek. witness the Exampl of Moses, who lift up his hand while Israel fought against Amalek.
n1 dt n1 pp-f np1, r-crq vvd a-acp po31 n1 cs np1 vvn p-acp np1.
(39) treatise (DIV2)
1453
Image 12
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3 By Prayer the Diuel when he hath gotten fastest hold, and surest possession, is cast out.
3 By Prayer the devil when he hath got fastest hold, and Surest possession, is cast out.
crd p-acp n1 dt n1 c-crq pns31 vhz vvn av-s vvb, cc js n1, vbz vvn av.
(39) treatise (DIV2)
1454
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It is here in this Text laid downe as a meanes to subdue the forenamed principalities and powers.
It is Here in this Text laid down as a means to subdue the forenamed principalities and Powers.
pn31 vbz av p-acp d n1 vvn a-acp p-acp dt n2 pc-acp vvi dt j-vvn n2 cc n2.
(39) treatise (DIV2)
1454
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4 If Christ would haue prayed, he might haue had more then twelue legions of good Angels to guard him.
4 If christ would have prayed, he might have had more then twelue legions of good Angels to guard him.
crd cs np1 vmd vhi vvn, pns31 vmd vhi vhn av-dc cs crd n2 pp-f j n2 pc-acp vvi pno31.
(39) treatise (DIV2)
1455
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At Elishahs Prayer a mountaine was full of horses, and chariots of fire round about it. At Elishahs Prayer a mountain was full of Horses, and chariots of fire round about it.
p-acp npg1 n1 dt n1 vbds j pp-f n2, cc n2 pp-f n1 av-j p-acp pn31.
(39) treatise (DIV2)
1455
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Obiect. If Prayer be thus powerfull with Angls, it is good to pray vnto them. Answ. The Angels are prest onely to Gods seruice, and alwayes behold his face: Object. If Prayer be thus powerful with Angls, it is good to pray unto them. Answer The Angels Are pressed only to God's service, and always behold his face:
n1. cs n1 vbb av j p-acp vvz, pn31 vbz j pc-acp vvi p-acp pno32. np1 dt n2 vbr vvn av-j p-acp npg1 n1, cc av vvb po31 n1:
(39) treatise (DIV2)
1456
Image 12
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when he sends they go, and not when we call them: Now our Prayer moueth God to send them:
when he sends they go, and not when we call them: Now our Prayer moves God to send them:
c-crq pns31 vvz pns32 vvb, cc xx c-crq pns12 vvb pno32: av po12 n1 vvz np1 pc-acp vvi pno32:
(39) treatise (DIV2)
1457
Image 12
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and thus at our Prayer they come to guide vs. Vnreasonable creatures by Prayer are restrained from hurting vs, and made seruiceable:
and thus At our Prayer they come to guide us Unreasonable creatures by Prayer Are restrained from hurting us, and made serviceable:
cc av p-acp po12 n1 pns32 vvb pc-acp vvi pno12 j n2 p-acp n1 vbr vvn p-acp vvg pno12, cc vvd j:
(39) treatise (DIV2)
1457
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is it therefore reason that we should pray vnto them?
is it Therefore reason that we should pray unto them?
vbz pn31 av n1 cst pns12 vmd vvi p-acp pno32?
(39) treatise (DIV2)
1457
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5 By Prayer Iaakob had power ouer the Angel, (which was the Angell of the couenant Christ Iesus, true God,) who therefore was called Israel, because he preuailed with God.
5 By Prayer Jacob had power over the Angel, (which was the Angel of the Covenant christ Iesus, true God,) who Therefore was called Israel, Because he prevailed with God.
crd p-acp n1 np1 vhd n1 p-acp dt n1, (r-crq vbds dt n1 pp-f dt n1 np1 np1, j np1,) r-crq av vbds vvn np1, c-acp pns31 vvd p-acp np1.
(39) treatise (DIV2)
1458
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Prayer so far preuaileth with God, that it euen forceth a blessing from him, (whereupon we are saide •o striue or wrestle in Prayer to God, and * stayeth, and holdeth him backe when he is going out in wrath, and causeth him to repent and reuerse his sentence pronounced.
Prayer so Far prevaileth with God, that it even forceth a blessing from him, (whereupon we Are said •o strive or wrestle in Prayer to God, and * stays, and holds him back when he is going out in wrath, and Causes him to Repent and reverse his sentence pronounced.
n1 av av-j vvz p-acp np1, cst pn31 av vvz dt n1 p-acp pno31, (c-crq pns12 vbr vvn vdb vvi cc vvi p-acp n1 p-acp np1, cc * vvz, cc vvz pno31 av c-crq pns31 vbz vvg av p-acp n1, cc vvz pno31 pc-acp vvi cc vvi po31 n1 vvn.
(39) treatise (DIV2)
1458
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§. 23. In what respects men are said to preuaile with God by Prayer. Obiect. THis may seeme to impeach the immutability, and omnipotency of God.
§. 23. In what respects men Are said to prevail with God by Prayer. Object. THis may seem to impeach the immutability, and omnipotency of God.
§. crd p-acp r-crq vvz n2 vbr vvn pc-acp vvi p-acp np1 p-acp n1. n1. d vmb vvi pc-acp vvi dt n1, cc n1 pp-f np1.
(39) treatise (DIV2)
1458
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If man preuaile with him, how is he almighty? if he repent, how is he vnchangeable?
If man prevail with him, how is he almighty? if he Repent, how is he unchangeable?
cs n1 vvb p-acp pno31, q-crq vbz pns31 j-jn? cs pns31 vvb, q-crq vbz pns31 j-u?
(39) treatise (DIV2)
1459
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Answ. Those phrases of preuailing with God, of holding him, of his repenting, and the like, are spoken figuratiuely, after the manner of men, for our better vnderstanding. Answer Those phrases of prevailing with God, of holding him, of his repenting, and the like, Are spoken figuratively, After the manner of men, for our better understanding.
np1 d n2 pp-f j-vvg p-acp np1, pp-f vvg pno31, pp-f po31 vvg, cc dt j, vbr vvn av-j, p-acp dt n1 pp-f n2, p-acp po12 jc vvg.
(39) treatise (DIV2)
1460
Image 12
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Voluntarily God yeeldeth to all that he seemeth to be forced vnto: yea he hath before-hand determined so to doe;
Voluntarily God yields to all that he seems to be forced unto: yea he hath beforehand determined so to do;
av-jn n1 vvz p-acp d cst pns31 vvz pc-acp vbi vvn p-acp: uh pns31 vhz av vvn av pc-acp vdi;
(39) treatise (DIV2)
1460
Image 12
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but as he appointeth the thing to be done, so the meanes whereby it is done:
but as he appoints the thing to be done, so the means whereby it is done:
cc-acp c-acp pns31 vvz dt n1 pc-acp vbi vdn, av dt n2 c-crq pn31 vbz vdn:
(39) treatise (DIV2)
1460
Image 12
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without the meanes nothing shall be done, vpon a right vse of the meanes all things shall be effected:
without the means nothing shall be done, upon a right use of the means all things shall be effected:
p-acp dt n2 pix vmb vbi vdn, p-acp dt j-jn n1 pp-f dt n2 d n2 vmb vbi vvn:
(39) treatise (DIV2)
1460
Image 12
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now prayer being the meanes appointed by God of procuring blessing, and auoyding iudgement, Prayer may fitly be said (in regard of that order which God hath voluntarily set downe) to be of power with God.
now prayer being the means appointed by God of procuring blessing, and avoiding judgement, Prayer may fitly be said (in regard of that order which God hath voluntarily Set down) to be of power with God.
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(39) treatise (DIV2)
1460
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§. 24. Of extraordinary effects of Prayer.
§. 24. Of extraordinary effects of Prayer.
§. crd pp-f j n2 pp-f n1.
(39) treatise (DIV2)
1460
Image 12
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MAny admirable, and extraordinary are the things which the Prayers of Gods faithfull children haue in all ages effected.
MAny admirable, and extraordinary Are the things which the Prayers of God's faithful children have in all ages effected.
d j, cc j vbr dt n2 r-crq dt n2 pp-f n2 j n2 vhb p-acp d n2 vvn.
(39) treatise (DIV2)
1461
Image 12
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At Moses Prayer the red Sea was diuided asunder. At Iosuahs Prayer the Sunne stayed his course. At Moses Prayer the read Sea was divided asunder. At Iosuahs Prayer the Sun stayed his course.
p-acp np1 n1 dt j-jn n1 vbds vvn av. p-acp npg1 n1 dt n1 vvd po31 n1.
(39) treatise (DIV2)
1461
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At Hezekiahs Prayer it turned backward. At Hezekiah's Prayer it turned backward.
p-acp njp2 n1 pn31 vvd av-j.
(39) treatise (DIV2)
1461
Image 12
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At Eliahs Prayer raine was stayed three yeeres and an halfe together, infinite it were to reckon vp all particulars.
At Elijah's Prayer rain was stayed three Years and an half together, infinite it were to reckon up all particulars.
p-acp njp2 n1 n1 vbds vvn crd n2 cc dt n-jn av, j pn31 vbdr pc-acp vvi a-acp d n2-j.
(39) treatise (DIV2)
1461
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I wil bring to your remembrance onely one which among and aboue the rest is most remarkeable, which is concerning Christs Prayer at his baptisme, by the power wherof first the heauens were clouen.
I will bring to your remembrance only one which among and above the rest is most remarkable, which is Concerning Christ Prayer At his Baptism, by the power whereof First the heavens were cloven.
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(39) treatise (DIV2)
1461
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Secondly, the holy Ghost descended downe vpon him. Thirdly, the Father gaue an euident and audible testimony that Christ was his beloued Sonne:
Secondly, the holy Ghost descended down upon him. Thirdly, the Father gave an evident and audible testimony that christ was his Beloved Son:
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(39) treatise (DIV2)
1461
Image 12
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whereby is declared that the Prayers of Gods children pierce the heauens, make the holy Ghost to come into them,
whereby is declared that the Prayers of God's children pierce the heavens, make the holy Ghost to come into them,
c-crq vbz vvn cst dt n2 pp-f npg1 n2 vvb dt n2, vvb dt j n1 pc-acp vvi p-acp pno32,
(39) treatise (DIV2)
1461
Image 12
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and cause God to witnesse that they are his children, though not so visibly and audibly, yet as truely and effectually.
and cause God to witness that they Are his children, though not so visibly and audibly, yet as truly and effectually.
cc n1 np1 pc-acp vvi cst pns32 vbr po31 n2, cs xx av av-j cc av-j, av c-acp av-j cc av-j.
(39) treatise (DIV2)
1461
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§. 25. Of the vse which we may make of efficacy of extraordinary Prayers. Obiect. THese are extraordinary examples of extraordinary persons, who had an extraordinary spirit:
§. 25. Of the use which we may make of efficacy of extraordinary Prayers. Object. THese Are extraordinary Examples of extraordinary Persons, who had an extraordinary Spirit:
§. crd pp-f dt n1 r-crq pns12 vmb vvi pp-f n1 pp-f j n2. n1. d vbr j n2 pp-f j n2, r-crq vhd dt j n1:
(39) treatise (DIV2)
1461
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so as ordinary persons can looke for no such matters: As for Christ, he was the true naturall Sonne of God.
so as ordinary Persons can look for no such matters: As for christ, he was the true natural Son of God.
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(39) treatise (DIV2)
1462
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Answ. 1 These things are recorded to shew the power and efficacy of Prayer.Answer 1 These things Are recorded to show the power and efficacy of Prayer.
np1 vvd d n2 vbr vvn pc-acp vvi dt n1 cc n1 pp-f n1.
(39) treatise (DIV2)
1463
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To which purpose Saint Iames alledgeth that extraordinary example of the Prayer of Eliah. And the argument will well follow from the greater to the lesse. To which purpose Saint James allegeth that extraordinary Exampl of the Prayer of Elijah. And the argument will well follow from the greater to the less.
p-acp r-crq n1 n1 np1 vvz d j n1 pp-f dt n1 pp-f np1. cc dt n1 vmb av vvi p-acp dt jc p-acp dt av-dc.
(39) treatise (DIV2)
1463
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For if God heard his seruants in extraordinary matters, will he not much more heare vs in such ordinary matters as we stand in need of,
For if God herd his Servants in extraordinary matters, will he not much more hear us in such ordinary matters as we stand in need of,
p-acp cs np1 vvd po31 n2 p-acp j n2, vmb pns31 xx av-d av-dc vvi pno12 p-acp d j n2 c-acp pns12 vvb p-acp n1 pp-f,
(39) treatise (DIV2)
1463
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and he hath promised to giue vs?
and he hath promised to give us?
cc pns31 vhz vvn pc-acp vvi pno12?
(39) treatise (DIV2)
1463
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2 Though Christ were the only begotten Son of God, and the proper obiect of his loue,
2 Though christ were the only begotten Son of God, and the proper Object of his love,
crd cs np1 vbdr dt av-j vvn n1 pp-f np1, cc dt j n1 pp-f po31 n1,
(39) treatise (DIV2)
1464
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yet in, and thorow Christ, God hath adopted vs to be his children: and with that loue he beareth vnto Christ, he loueth vs:
yet in, and thorough christ, God hath adopted us to be his children: and with that love he bears unto christ, he loves us:
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so as if we call vpon him in Christs name, he will hearken vnto to vs as vnto his children,
so as if we call upon him in Christ name, he will harken unto to us as unto his children,
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and accept of our Prayers, as if Christ had made them: for he offereth them vp vnto his Father.
and accept of our Prayers, as if christ had made them: for he Offereth them up unto his Father.
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Thus we see that the prayer of a righteous man auaileth much. §. 26. Of the seuenth motiue, the honour of Praying. Thus we see that the prayer of a righteous man avails much. §. 26. Of the Seventh motive, the honour of Praying.
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4 THere is no one thing wherein and whereby God doth more honour his seruants, then by vouchsafing vnto them this high priuiledge and sauour to pray vnto him.
4 THere is no one thing wherein and whereby God does more honour his Servants, then by vouchsafing unto them this high privilege and savour to pray unto him.
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By prayer haue the Saints a free accesse vnto the glorious throne of Gods grace: yea they haue a familiar acquaintance with him.
By prayer have the Saints a free access unto the glorious throne of God's grace: yea they have a familiar acquaintance with him.
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It is a great prerogatiue, that God in his Word vouchsafeth to speake to man; but not comparable to this, that man should talke with God.
It is a great prerogative, that God in his Word vouchsafeth to speak to man; but not comparable to this, that man should talk with God.
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God by his Word speaketh to all, euen to the wicked and rebellious, but none but Saints by Prayer speake to him: (the Prayer of the wicked is no Prayer,
God by his Word speaks to all, even to the wicked and rebellious, but none but Saints by Prayer speak to him: (the Prayer of the wicked is no Prayer,
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but meere lip-labour.) We know that it implyeth much more familiarity for an inferiour freely to speake to his superior, then a superior to his inferior.
but mere lip-labour.) We know that it Implies much more familiarity for an inferior freely to speak to his superior, then a superior to his inferior.
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Esther though a Queene, accounted it a great fauour, that she was louingly and kindly accepted,Esther though a Queen, accounted it a great favour, that she was lovingly and kindly accepted,
np1 cs dt n1, vvd pn31 dt j n1, cst pns31 vbds av-vvg cc av-j vvn,
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when she approached into the presence of a mortall Monarch. Now consider how infinitely farre greater the diuine Maiesty is, then any humane can be,
when she approached into the presence of a Mortal Monarch. Now Consider how infinitely Far greater the divine Majesty is, then any humane can be,
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and this will shew how high a dignity it is to haue a free accesse vnto his glorious presence;
and this will show how high a dignity it is to have a free access unto his glorious presence;
cc d vmb vvi c-crq j dt n1 pn31 vbz pc-acp vhi dt j n1 p-acp po31 j n1;
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especially if withall we consider how full of grace and goodnesse he is to all that come before him.
especially if withal we Consider how full of grace and Goodness he is to all that come before him.
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The glorious Angels doe admire the Saints, in regard of this honour vouchfafed vnto them. §. 27. A Collection of the motiues to Prayer.
The glorious Angels do admire the Saints, in regard of this honour vouchfafed unto them. §. 27. A Collection of the motives to Prayer.
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THus we see what strong motiues here be to vrge this duty. If either Gods honour, or our owne honour;
THus we see what strong motives Here be to urge this duty. If either God's honour, or our own honour;
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if to please God, or to supply our own needs, and necessities; if our own profit & benefit be any motiues hereunto, motiues are not wanting.
if to please God, or to supply our own needs, and necessities; if our own profit & benefit be any motives hereunto, motives Are not wanting.
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What exercise on earth so heauenly? and yet what, whereunto we are more dull? O that so rare and excellent a duty, should so rarely and slightly be performed, as commonly it is!
What exercise on earth so heavenly? and yet what, whereunto we Are more dull? O that so rare and excellent a duty, should so rarely and slightly be performed, as commonly it is!
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Doth not this argue as the great corruption of our nature, so the subtill malice of the diuell? For wel he knoweth the vantage that man gaineth,
Does not this argue as the great corruption of our nature, so the subtle malice of the Devil? For well he Knoweth the vantage that man gains,
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and damage which cometh to him by Prayer. Let vs be grieued and humbled for our dulnesse and carelesnesse herein.
and damage which comes to him by Prayer. Let us be grieved and humbled for our dulness and carelessness herein.
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Let vs rowse vp our spirits and pray, that we may pray. THE SECOND PART. The kinds of Prayer. With all Prayer and supplication.
Let us rouse up our spirits and pray, that we may pray. THE SECOND PART. The Kinds of Prayer. With all Prayer and supplication.
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§. 28. Of the generall heads, whereunto the particular kinds of Prayer are referred. HItherto of the duty it selfe whereunto we are exhorted:
§. 28. Of the general Heads, whereunto the particular Kinds of Prayer Are referred. HItherto of the duty it self whereunto we Are exhorted:
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we are now to handle the particular circumstances, or branches of the Apostles direction. we Are now to handle the particular Circumstances, or branches of the Apostles direction.
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The first is concerning the kindes of Prayer, which are first intimated vnder that generall particle All, and then exemplified by two particular instances, 1 Prayer, 2 Supplication.
The First is Concerning the Kinds of Prayer, which Are First intimated under that general particle All, and then exemplified by two particular instances, 1 Prayer, 2 Supplication.
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That we may distinctly handle the seuerall kinds of prayer, which are here in this Text comprised vnder this word All, and in other places of Scripture more expresly set downe;
That we may distinctly handle the several Kinds of prayer, which Are Here in this Text comprised under this word All, and in other places of Scripture more expressly Set down;
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I will draw them into some order. Prayer may first be distinguished according to the matter, and manner thereof.
I will draw them into Some order. Prayer may First be distinguished according to the matter, and manner thereof.
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In regard of the matter, the Apostle maketh foure seuerall heads. 1 Supplications, or deprecations which are for the remouall of euill.
In regard of the matter, the Apostle makes foure several Heads. 1 Supplications, or deprecations which Are for the removal of evil.
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2 Prayers, which are for the obtaining of good. 3 Intercessions, which are in the behalfe of others.
2 Prayers, which Are for the obtaining of good. 3 Intercessions, which Are in the behalf of Others.
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4 Thanks-giuings, which are for benefits receiued. These foure he referreth in another place to two heades, 1 Requests. 2 Thanks-giuing.
4 Thanksgivings, which Are for benefits received. These foure he Refers in Another place to two Heads, 1 Requests. 2 Thanksgiving.
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Vnder Requests he comprehendeth supplication and Prayer, vnder which also may be comprised intercession. Againe, in another place he mentioneth onely two heads. 1 Prayer. 2 Thanks-giuing. By Prayer, he meaneth petition.
Under Requests he comprehendeth supplication and Prayer, under which also may be comprised Intercession. Again, in Another place he mentioneth only two Heads. 1 Prayer. 2 Thanksgiving. By Prayer, he means petition.
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For when this word Prayer is set alone, it compriseth all the kinds vnder it: when it is ioyned with thanksgiuing alone, it compriseth all kinds belonging to request.
For when this word Prayer is Set alone, it compriseth all the Kinds under it: when it is joined with thanksgiving alone, it compriseth all Kinds belonging to request.
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When it is ioyned with deprecation or intercession, it is restrained to a desire of good things for our selues.
When it is joined with deprecation or Intercession, it is restrained to a desire of good things for our selves.
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The most generall and vsuall distinction is grounded on 1 Thess. 5. 17, 18. which is Petition. Thanksgiuing.
The most general and usual distinction is grounded on 1 Thess 5. 17, 18. which is Petition. Thanksgiving.
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Petition may be distributed according to the things or persons in respect whereof it is made.Petition may be distributed according to the things or Persons in respect whereof it is made.
vvb vmb vbi vvn vvg p-acp dt n2 cc n2 p-acp n1 c-crq pn31 vbz vvn.
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The things which it respecteth are either good, to obtaine them, which is most properly Prayer; or euill, to remoue them, which is Supplication; so called in English,
The things which it respecteth Are either good, to obtain them, which is most properly Prayer; or evil, to remove them, which is Supplication; so called in English,
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because when we are oppressed with any euill, it maketh vs cast downe our selues as poore suppliants, crauing helpe and redresse.
Because when we Are oppressed with any evil, it makes us cast down our selves as poor suppliants, craving help and redress.
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The persons are our selues or others. The forenamed kinds respect our selues. That which respecteth others, is intercession: and that is either for them, or against them.
The Persons Are our selves or Others. The forenamed Kinds respect our selves. That which respecteth Others, is Intercession: and that is either for them, or against them.
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According to this distribution we shall handle vnder Prayer, put for Petition, 1 Petition for good things.
According to this distribution we shall handle under Prayer, put for Petition, 1 Petition for good things.
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2 Deprecation to remoue euill things. 3 Intercession for others. 4 Expostulation against others: §. 29. Of the things to be asked in Prayer.
2 Deprecation to remove evil things. 3 Intercession for Others. 4 Expostulation against Others: §. 29. Of the things to be asked in Prayer.
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1. FOr Petition, I need not stand to proue the general, that it is lawfull to craue good things:
1. FOr Petition, I need not stand to prove the general, that it is lawful to crave good things:
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for this of all others is the most principall kind of Prayer. And this generall title Prayer, is most commonly attributed to it.
for this of all Others is the most principal kind of Prayer. And this general title Prayer, is most commonly attributed to it.
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I will rather more particularly shew, 1 What things we are to craue. 2 After what manner we are to craue them.
I will rather more particularly show, 1 What things we Are to crave. 2 After what manner we Are to crave them.
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The things which may be asked, must be lawfull and good:
The things which may be asked, must be lawful and good:
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for so much implyeth Christ where he saith, that God will giue good things to them that aske him.
for so much Implies christ where he Says, that God will give good things to them that ask him.
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Now those things are lawfull and good which are agreeable to the good will of God:
Now those things Are lawful and good which Are agreeable to the good will of God:
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for Gods will is not onely the rule and square of goodnesse, but the very ground of goodnesse.
for God's will is not only the Rule and square of Goodness, but the very ground of Goodness.
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A thing is not first good, and then willed of God; but therefore good, because it is willed of God:
A thing is not First good, and then willed of God; but Therefore good, Because it is willed of God:
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so as Gods will giueth the very essence and being vnto goodnesse.
so as God's will gives the very essence and being unto Goodness.
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Wherupon the Apostle hauing prayed for the Hebrewes, that God would make them perfect in all good wokes, addeth by way of explanation, to doe his will. This general point of framing our petitions according to Gods will, Saint Iohn expresly layeth downe, saying If we aske any thing according to his will, he heareth vs. Would we then know what are those good and lawfull things which may be asked? Search the Scriptures, for in them is Gods will reuealed.
Whereupon the Apostle having prayed for the Hebrews, that God would make them perfect in all good wokes, adds by Way of explanation, to do his will. This general point of framing our petitions according to God's will, Saint John expressly Layeth down, saying If we ask any thing according to his will, he hears us Would we then know what Are those good and lawful things which may be asked? Search the Scriptures, for in them is God's will revealed.
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If we haue our warrant from thence for the good things we aske, then may we boldly aske, and looke to receiue them.
If we have our warrant from thence for the good things we ask, then may we boldly ask, and look to receive them.
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§. 30. Of the Summe of the Lords Prayer.
§. 30. Of the Sum of the lords Prayer.
§. crd pp-f dt n1 pp-f dt n2 n1.
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BVt because this is a large field, and a wide Sea, Christ hath made an epitome, a briefe collection of all such things as are good and lawfull to be asked,
But Because this is a large field, and a wide Sea, christ hath made an epitome, a brief collection of all such things as Are good and lawful to be asked,
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and comprised them in those few petitions of the Lords Prayer. Where we may obserue two seuerall heads of them.
and comprised them in those few petitions of the lords Prayer. Where we may observe two several Heads of them.
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1 Gods glory, in the three first petitions, wherein praying to God, we say, Thy Name, Thy Kingdome, Thy will.
1 God's glory, in the three First petitions, wherein praying to God, we say, Thy Name, Thy Kingdom, Thy will.
crd npg1 n1, p-acp dt crd ord n2, c-crq vvg p-acp np1, pns12 vvb, po21 n1, po21 n1, po21 n1.
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2 Our owne good, in the three last:
2 Our own good, in the three last:
crd po12 d j, p-acp dt crd vvi:
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wherein speaking of our selues, we say, Our bread, Our trespasses, Lead vs not, But deliuer vs. Gods glory, is first of all, and most of all to be desired• nothing is to be craned but that which may make there•unto.
wherein speaking of our selves, we say, Our bred, Our Trespasses, Led us not, But deliver us God's glory, is First of all, and most of all to be desired• nothing is to be craned but that which may make there•unto.
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If Gods glory and our saluation could come in• opposition, that were to be preferred to this, as Moses sheweth by his owne example.
If God's glory and our salvation could come in• opposition, that were to be preferred to this, as Moses shows by his own Exampl.
cs ng1 n1 cc po12 n1 vmd vvi n1 n1, d vbdr pc-acp vbi vvn p-acp d, p-acp np1 vvz p-acp po31 d n1.
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Therefore that hath the first place in the Lords Prayer.
Therefore that hath the First place in the lords Prayer.
av cst vhz dt ord n1 p-acp dt n2 n1.
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As we are to desire it so to desire the meanes whereby it may be effected, and the manifestation of it.
As we Are to desire it so to desire the means whereby it may be effected, and the manifestation of it.
c-acp pns12 vbr pc-acp vvi pn31 av pc-acp vvi dt n2 c-crq pn31 vmb vbi vvn, cc dt n1 pp-f pn31.
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In regard of our owne good, we may aske all needful• things, whether they be temporall, concerning these frail• bodies of ours while here wee liue:
In regard of our own good, we may ask all needful• things, whither they be temporal, Concerning these frail• bodies of ours while Here we live:
p-acp n1 pp-f po12 d j, pns12 vmb vvi d n1 n2, cs pns32 vbb j, vvg d n1 n2 pp-f png12 cs av pns12 vvb:
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or spirituall, and that either respecting our Iustification, the principall part whereof is a discharge of that debt wherein thorow sinne we are bound vnto God:
or spiritual, and that either respecting our Justification, the principal part whereof is a discharge of that debt wherein thorough sin we Are bound unto God:
cc j, cc cst d vvg po12 n1, dt j-jn n1 c-crq vbz dt n1 pp-f d n1 c-crq j n1 pns12 vbr vvn p-acp np1:
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or our Sanctification, in keeping vs from the pollution of sinne, and preseruing vs safe from all euill vnto saluation.
or our Sanctification, in keeping us from the pollution of sin, and preserving us safe from all evil unto salvation.
cc po12 n1, p-acp vvg pno12 p-acp dt n1 pp-f n1, cc vvg pno12 j p-acp d j-jn p-acp n1.
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The Scripture affordeth particular instances of all these things asked of God by the prayers of the Saints.
The Scripture affords particular instances of all these things asked of God by the Prayers of the Saints.
dt n1 vvz j n2 pp-f d d n2 vvd pp-f np1 p-acp dt n2 pp-f dt n2.
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But this warrant of the Lords Prayer being so sufficient, I neede no longer to insist vppon it.
But this warrant of the lords Prayer being so sufficient, I need no longer to insist upon it.
p-acp d n1 pp-f dt n2 n1 vbg av j, pns11 vvb av-dx av-jc pc-acp vvi p-acp pn31.
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§. 31. Of the diuers manner of asking things absolutely, and conditionally promised. HAuing seene what we must aske, let vs see how wee must aske.
§. 31. Of the diverse manner of asking things absolutely, and conditionally promised. Having seen what we must ask, let us see how we must ask.
§. crd pp-f dt j n1 pp-f vvg n2 av-j, cc av-j vvn. vhg vvn r-crq pns12 vmb vvi, vvb pno12 vvi c-crq pns12 vmb vvi.
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Wee haue heard before of many graces needfull for a right manner of prayer, which I will not here repeate,
we have herd before of many graces needful for a right manner of prayer, which I will not Here repeat,
pns12 vhb vvn a-acp pp-f d n2 j p-acp dt j-jn n1 pp-f n1, r-crq pns11 vmb xx av vvi,
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but onely shew how all things must be asked with subiection of our will vnto Gods will.
but only show how all things must be asked with subjection of our will unto God's will.
cc-acp av-j vvi c-crq d n2 vmb vbi vvn p-acp n1 pp-f po12 n1 p-acp npg1 n1.
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For this end respect must be had to Gods promises. For euery acceptable prayer is made in faith: For this end respect must be had to God's promises. For every acceptable prayer is made in faith:
p-acp d n1 n1 vmb vbi vhn p-acp npg1 n2. p-acp d j n1 vbz vvn p-acp n1:
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Faith hath an eye to Gods promises, and resteth thereon: as God hath promised any thing, so the faithfull aske it in Prayer.
Faith hath an eye to God's promises, and rests thereon: as God hath promised any thing, so the faithful ask it in Prayer.
n1 vhz dt n1 p-acp npg1 n2, cc vvz av: c-acp np1 vhz vvn d n1, av dt j vvi pn31 p-acp n1.
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Things absolutely promised, they craue absolutely, as Moses, who would not let God alone, till he had spared his people,
Things absolutely promised, they crave absolutely, as Moses, who would not let God alone, till he had spared his people,
n2 av-j vvn, pns32 vvb av-j, c-acp np1, r-crq vmd xx vvb np1 av-j, c-acp pns31 vhd vvn po31 n1,
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but desired to be raced out of Gods Booke, rather then his people should be destroyed:
but desired to be razed out of God's Book, rather then his people should be destroyed:
cc-acp vvd pc-acp vbi vvn av pp-f npg1 n1, av-c av po31 n1 vmd vbi vvn:
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and why? because God had made an absolute promise to bring them into Canaan, which promise Moses pleadeth vnto God in his prayer.
and why? Because God had made an absolute promise to bring them into Canaan, which promise Moses pleads unto God in his prayer.
cc q-crq? c-acp np1 vhd vvn dt j n1 pc-acp vvi pno32 p-acp np1, r-crq n1 np1 vvz p-acp np1 p-acp po31 n1.
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Things not absolutely promised they pray for with subiection vnto Gods will and wisdome.
Things not absolutely promised they pray for with subjection unto God's will and Wisdom.
n2 xx av-j vvn pns32 vvb p-acp p-acp n1 p-acp npg1 n1 cc n1.
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For there are many things which are good in their kinde, yet so farre make more or lesse to Gods glory and mans good,
For there Are many things which Are good in their kind, yet so Far make more or less to God's glory and men good,
p-acp a-acp vbr d n2 r-crq vbr j p-acp po32 n1, av av av-j vvi av-dc cc av-dc p-acp npg1 n1 cc ng1 j,
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as it pleaseth God by his wise prouidence to dispose them. For example, God hath made an absolute promise of the perpetuall continuance of the Church,
as it Pleases God by his wise providence to dispose them. For Exampl, God hath made an absolute promise of the perpetual Continuance of the Church,
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but not of a continuall outward flourishing estate thereof;
but not of a continual outward flourishing estate thereof;
cc-acp xx pp-f dt j j j-vvg n1 av;
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for hee can turne the persecution of his Church to the encrease therof, and so gaine honour to himselfe,
for he can turn the persecution of his Church to the increase thereof, and so gain honour to himself,
c-acp pns31 vmb vvi dt n1 pp-f po31 n1 p-acp dt n1 av, cc av vvi n1 p-acp px31,
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and bring good vnto his people thereby.
and bring good unto his people thereby.
cc vvi j p-acp po31 n1 av.
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Thus for the time of accomplishing Gods promises, sometimes a long date, sometimes a short date, may most make to his glory:
Thus for the time of accomplishing God's promises, sometime a long date, sometime a short date, may most make to his glory:
av p-acp dt n1 pp-f vvg n2 n2, av dt j n1, av dt j n1, vmb av-js vvi p-acp po31 n1:
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and for the meanes, sometimes one kind of meanes, sometimes another, with other like circumstances.
and for the means, sometime one kind of means, sometime Another, with other like Circumstances.
cc p-acp dt n2, av crd n1 pp-f n2, av j-jn, p-acp j-jn j n2.
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In all these, wee must in our Prayers either expresse, or reserue in our minds some secret limitations;
In all these, we must in our Prayers either express, or reserve in our minds Some secret limitations;
p-acp d d, pns12 vmb p-acp po12 n2 d j, cc vvi p-acp po12 n2 d j-jn n2;
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as these, If God see it to be good; if his good pleasure be such;
as these, If God see it to be good; if his good pleasure be such;
c-acp d, cs np1 vvb pn31 pc-acp vbi j; cs po31 j n1 vbb d;
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if it may stand with his glory, &c. §. 32. Of the euils to be prayed against.
if it may stand with his glory, etc. §. 32. Of the evils to be prayed against.
cs pn31 vmb vvi p-acp po31 n1, av §. crd pp-f dt n2-jn pc-acp vbi vvn p-acp.
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II FOr Deprecation, or supplication, we haue expresse warrant in the fifth and sixth Petitions of the Lords Prayer:
II FOr Deprecation, or supplication, we have express warrant in the fifth and sixth Petitions of the lords Prayer:
crd p-acp n1, cc n1, pns12 vhb j n1 p-acp dt ord cc ord n2 pp-f dt n2 n1:
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and also in the example of Christ ( Wh• offered vp supplications with strong crying and teares,
and also in the Exampl of christ (Wh• offered up supplications with strong crying and tears,
cc av p-acp dt n1 pp-f np1 (n1 vvd a-acp n2 p-acp j n-vvg cc n2,
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and was also heard in that which he feared; and was also herd in that which he feared;
cc vbds av vvn p-acp d r-crq pns31 vvd;
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) of Salomon ( who expresseth many particular branches hereof in the Prayer which he made at the dedication of the Temple) and of other Saints in all ages:
) of Solomon (who Expresses many particular branches hereof in the Prayer which he made At the dedication of the Temple) and of other Saints in all ages:
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yea likewise in the answer which God gaue to Salomons prayer, and in the many promises which God hath made to deliuer vs from euill.
yea likewise in the answer which God gave to Solomon's prayer, and in the many promises which God hath made to deliver us from evil.
uh av p-acp dt n1 r-crq np1 vvd p-acp np1 n1, cc p-acp dt d n2 r-crq np1 vhz vvn pc-acp vvi pno12 p-acp n-jn.
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Here also wee are to consider the matter and manner, What we are to pray against,
Here also we Are to Consider the matter and manner, What we Are to pray against,
av av pns12 vbr pc-acp vvi dt n1 cc n1, q-crq pns12 vbr pc-acp vvi p-acp,
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and how. Euill to be prayed against, is either of fault, or of punishment. §. 33. Of praying against sinne.
and how. Evil to be prayed against, is either of fault, or of punishment. §. 33. Of praying against sin.
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EVill of fault is sinne. This is the first euill that euer was in the World:
Evil of fault is sin. This is the First evil that ever was in the World:
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the greatest of all euils (a greater euill then the torment of hell) and the cause of all euill of punishment (for sinne when it is finished bringeth forth death. )
the greatest of all evils (a greater evil then the torment of hell) and the cause of all evil of punishment (for sin when it is finished brings forth death.)
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In regard of this euill, three things are to be prayed against, 1. The guilt of sinne, 2. The power of it, 3. Temptations thereunto.
In regard of this evil, three things Are to be prayed against, 1. The guilt of sin, 2. The power of it, 3. Temptations thereunto.
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Against the first we pray in the fifth Petition: against the second and third in the sixth Petition.
Against the First we pray in the fifth Petition: against the second and third in the sixth Petition.
p-acp dt ord pns12 vvb p-acp dt ord vvb: p-acp dt ord cc ord p-acp dt ord vvb.
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In regard of the first Dauid thus prayeth, Wash me thorowly from mine iniquity, and cleanse me from my sinne.
In regard of the First David thus Prayeth, Wash me thoroughly from mine iniquity, and cleanse me from my sin.
p-acp n1 pp-f dt ord np1 av vvz, vvb pno11 av-j p-acp po11 n1, cc vvb pno11 p-acp po11 n1.
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In regard of the second, thus; Let not presumptuous sinnes haue dominion ouer me. In regard of the third, Christ saith to his Disciples;
In regard of the second, thus; Let not presumptuous Sins have dominion over me. In regard of the third, christ Says to his Disciples;
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Pray, that ye enter not into temptation. Pray, that you enter not into temptation.
vvb, cst pn22 vvb xx p-acp n1.
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The guilt of sinne maketh vs odious and abominable in Gods sight, whose fauour causeth our happinesse.
The guilt of sin makes us odious and abominable in God's sighed, whose favour Causes our happiness.
dt n1 pp-f n1 vvz pno12 j cc j p-acp ng1 n1, rg-crq n1 vvz po12 n1.
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The power of sinne maketh vs more and more to prouoke his wrath, which is vnsupportable.
The power of sin makes us more and more to provoke his wrath, which is unsupportable.
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Temptations vnto sinne simply in themselues worke neither of those two mischiefes.
Temptations unto sin simply in themselves work neither of those two mischiefs.
n2 p-acp n1 av-j p-acp px32 vvi av-dx pp-f d crd n2.
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For Christ (who was alwaies most amiable in Gods sight, the Sonne of Gods loue, in whom his soule delighted,
For christ (who was always most amiable in God's sighed, the Son of God's love, in whom his soul delighted,
p-acp np1 (r-crq vbds av av-ds j p-acp ng1 n1, dt n1 pp-f npg1 n1, p-acp ro-crq po31 n1 vvd,
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and who neuer pro•oked Gods wrath;
and who never pro•oked God's wrath;
cc r-crq av-x vvd npg1 n1;
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for God was alwaies well pleased in him) was oft tempted to sinne, as by Satan himselfe in the Wildernesse, by Scribes, Pharises, for God was always well pleased in him) was oft tempted to sin, as by Satan himself in the Wilderness, by Scribes, Pharisees,
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and other such enemies, yea, by Peter when he told him of his suffering: but all his temptations could neuer make him sinne.
and other such enemies, yea, by Peter when he told him of his suffering: but all his temptations could never make him sin.
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As a fire-brand thrust into the Sea is presently quenched, so were all temptations cast against Christ.
As a firebrand thrust into the Sea is presently quenched, so were all temptations cast against christ.
p-acp dt n1 vvd p-acp dt n1 vbz av-j vvn, av vbdr d n2 vvn p-acp np1.
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Yet notwithstanding temptations to vs are very dangerous, because of our pronenesse & readinesse to yeeld vnto them.
Yet notwithstanding temptations to us Are very dangerous, Because of our proneness & readiness to yield unto them.
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We are by nature to temptations, as tinder; or rather as gunpowder is to fire.
We Are by nature to temptations, as tinder; or rather as gunpowder is to fire.
pns12 vbr p-acp n1 p-acp n2, c-acp n1; cc av-c p-acp n1 vbz p-acp n1.
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As the least sparke of fire doth not onely soone kindle, but also suddenly in flame gunpowder,
As the least spark of fire does not only soon kindle, but also suddenly in flame gunpowder,
p-acp dt ds n1 pp-f n1 vdz xx av-j av vvi, cc-acp av av-j p-acp n1 n1,
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and sets it all on fire:
and sets it all on fire:
cc vvz pn31 d p-acp n1:
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so euery little temptation soone fastneth on vs, and inflameth vs suddenly with the fire of sinne.
so every little temptation soon fasteneth on us, and inflames us suddenly with the fire of sin.
av d j n1 av vvz p-acp pno12, cc vvz pno12 av-j p-acp dt n1 pp-f n1.
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Instance Dauid, who at the sight of Bathsheba was inflamed with lust;
Instance David, who At the sighed of Bathsheba was inflamed with lust;
n1 np1, r-crq p-acp dt n1 pp-f np1 vbds vvn p-acp n1;
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and Peter, who at the word of a silly maide was soone brought to denie and forsweare his master.
and Peter, who At the word of a silly maid was soon brought to deny and forswear his master.
cc np1, r-crq p-acp dt n1 pp-f dt j n1 vbds av vvn pc-acp vvi cc vvi po31 n1.
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If these in whom Gods renewing Spirit abode, were by reason of the flesh so prone to be ouertaken by temptations,
If these in whom God's renewing Spirit Abided, were by reason of the Flesh so prove to be overtaken by temptations,
cs d p-acp ro-crq n2 vvg n1 n1, vbdr p-acp n1 pp-f dt n1 av j pc-acp vbi vvn p-acp n2,
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how can such stand against them, in whom the flesh reigneth, and where is nothing to restraine them? §. 34. Of the manner of praying against the guilt and power of sin, and temptations thereto.
how can such stand against them, in whom the Flesh Reigneth, and where is nothing to restrain them? §. 34. Of the manner of praying against the guilt and power of since, and temptations thereto.
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AGainst the guilt and power of sinne, we must simply, absolutely, instantly pray, and neuer cease till God heare vs.
AGainst the guilt and power of sin, we must simply, absolutely, instantly pray, and never cease till God hear us
p-acp dt n1 cc n1 pp-f n1, pns12 vmb av-j, av-j, av-jn vvb, cc av-x vvb p-acp np1 vvb pno12
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That we may with the greater indignation pray against them, we must first narrowly and thorowly examine our selues,
That we may with the greater Indignation pray against them, we must First narrowly and thoroughly examine our selves,
cst pns12 vmb p-acp dt jc n1 vvb p-acp pno32, pns12 vmb ord av-j cc av-j vvi po12 n2,
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and search what sinnes we haue committed;
and search what Sins we have committed;
cc vvb r-crq n2 pns12 vhb vvn;
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and amongst our many sinnes, obserue which are the most odious, which the most dangerous, what sinnes wee are most addicted vnto,
and among our many Sins, observe which Are the most odious, which the most dangerous, what Sins we Are most addicted unto,
cc p-acp po12 d n2, vvb r-crq vbr dt av-ds j, r-crq dt av-ds j, r-crq n2 pns12 vbr av-ds vvn p-acp,
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and what beare greatest sway in vs. Thus when we see what greeuous sinnes we are slaues vnto, we shall with great vehemency,
and what bear greatest sway in us Thus when we see what grievous Sins we Are slaves unto, we shall with great vehemency,
cc q-crq vvb js n1 p-acp pno12 av c-crq pns12 vvb r-crq j n2 pns12 vbr n2 p-acp, pns12 vmb p-acp j n1,
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as Dauid, and with teares as Peter, pray against them.
as David, and with tears as Peter, pray against them.
c-acp np1, cc p-acp n2 p-acp np1, vvb p-acp pno32.
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The reason why most so sildome, so coldly and faintly pray against their sinnes, is because they neuer examine themselues:
The reason why most so seldom, so coldly and faintly pray against their Sins, is Because they never examine themselves:
dt n1 c-crq ds av av, av av-jn cc av-j vvb p-acp po32 n2, vbz c-acp pns32 av-x vvb px32:
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they see not how vile and wretched they are, by reason of them. Against temptations we are to pray especially, that we be not giuen ouer vnto them, and ouercome by them:
they see not how vile and wretched they Are, by reason of them. Against temptations we Are to pray especially, that we be not given over unto them, and overcome by them:
pns32 vvb xx c-crq j cc j pns32 vbr, p-acp n1 pp-f pno32. p-acp n2 pns12 vbr pc-acp vvi av-j, cst pns12 vbb xx vvn a-acp p-acp pno32, cc vvn p-acp pno32:
(39) treatise (DIV2)
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but that the Lord would either deliuer vs from the temptation, or so assist vs therein, that it turne not to our destruction, but rather to our good.
but that the Lord would either deliver us from the temptation, or so assist us therein, that it turn not to our destruction, but rather to our good.
cc-acp cst dt n1 vmd av-d vvi pno12 p-acp dt n1, cc av vvb pno12 av, cst pn31 vvb xx p-acp po12 n1, cc-acp av-c p-acp po12 j.
(39) treatise (DIV2)
1514
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§. 35. Of praying against punishments of sinne. EVill of punishment is threefolde, 1. Temporall. 2. Spirituall. 3. Eternall.
§. 35. Of praying against punishments of sin. Evil of punishment is threefold, 1. Temporal. 2. Spiritual. 3. Eternal.
§. crd pp-f vvg p-acp n2 pp-f n1. j-jn pp-f n1 vbz j, crd j. crd j. crd j.
(39) treatise (DIV2)
1514
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Temporall punishments are all outward iudgements, miseries and plagues in this World: these are in themselues effects of sinne: from sinne they came first: Temporal punishments Are all outward Judgments, misery's and plagues in this World: these Are in themselves effects of sin: from sin they Come First:
j n2 vbr d j n2, n2 cc n2 p-acp d n1: d vbr p-acp px32 n2 pp-f n1: p-acp n1 pns32 vvd ord:
(39) treatise (DIV2)
1519
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had man neuer transgressed, none of these had euer beene inflicted vpon him.
had man never transgressed, none of these had ever been inflicted upon him.
vhn n1 av vvd, pix pp-f d vhd av vbn vvn p-acp pno31.
(39) treatise (DIV2)
1519
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In the day thou eatest of the tree forbidden, thou shalt die the death, saith God to man: In the day thou Eatest of the tree forbidden, thou shalt die the death, Says God to man:
p-acp dt n1 pns21 vv2 pp-f dt n1 vvn, pns21 vm2 vvi dt n1, vvz np1 p-acp n1:
(39) treatise (DIV2)
1519
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All temporall iudgements are fore runners of death, and appurtenances thereof, and so comprised vnder it.
All temporal Judgments Are before runners of death, and appurtenances thereof, and so comprised under it.
d j n2 vbr p-acp n2 pp-f n1, cc n2 av, cc av vvn p-acp pn31.
(39) treatise (DIV2)
1519
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These may be sanctified, and made medicinable: and so they are, in and thorow Christs suffering, to Gods children:
These may be sanctified, and made medicinable: and so they Are, in and thorough Christ suffering, to God's children:
d vmb vbi vvn, cc vvd j: cc av pns32 vbr, p-acp cc p-acp npg1 n1, p-acp npg1 n2:
(39) treatise (DIV2)
1520
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all outward afflictions are Gods physicke to the faithfull.
all outward afflictions Are God's physic to the faithful.
d j n2 vbr ng1 n1 p-acp dt j.
(39) treatise (DIV2)
1520
Image 12
5213
Absolutely therefore they are not to be prayed against, but we are to pray either to haue them remoued, or else sanctified vnto vs.
Absolutely Therefore they Are not to be prayed against, but we Are to pray either to have them removed, or Else sanctified unto us
av-j av pns32 vbr xx pc-acp vbi vvn p-acp, cc-acp pns12 vbr pc-acp vvi av-d pc-acp vhi pno32 vvn, cc av vvn p-acp pno12
(39) treatise (DIV2)
1520
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Spirituall punishments, are slauery vnder Satan, the World, and the flesh, a seared & a dead conscience, hardnesse of heart, blindnesse of mind, carnall security, impenitency, infidelity, and such like. Spiritual punishments, Are slavery under Satan, the World, and the Flesh, a seared & a dead conscience, hardness of heart, blindness of mind, carnal security, impenitency, infidelity, and such like.
j n2, vbr n1 p-acp np1, dt n1, cc dt n1, dt j-vvn cc dt j n1, n1 pp-f n1, n1 pp-f n1, j n1, n1, n1, cc d av-j.
(39) treatise (DIV2)
1521
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These are fearefull euils, and to be praied against, as hell it selfe. The Eternall punishment of sinne, is such as cannot be expressed:
These Are fearful evils, and to be prayed against, as hell it self. The Eternal punishment of sin, is such as cannot be expressed:
d vbr j n2-jn, cc pc-acp vbi vvn p-acp, c-acp n1 pn31 n1. dt j n1 pp-f n1, vbz d c-acp vmbx vbi vvn:
(39) treatise (DIV2)
1521
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it is set forth by the most intollerable torments that bee, as the gnawing of a worme that neuer dieth, A lake of fire; yea, fire and brimstone, &c. This euill causeth an irrecouerable and perpetuall separation from God:
it is Set forth by the most intolerable torments that be, as the gnawing of a worm that never Dieth, A lake of fire; yea, fire and brimstone, etc. This evil Causes an irrecoverable and perpetual separation from God:
pn31 vbz vvn av p-acp dt av-ds j n2 cst vbb, c-acp dt j-vvg pp-f dt n1 d av-x vvz, dt n1 pp-f n1; uh, n1 cc n1, av d j-jn vvz dt j cc j n1 p-acp np1:
(39) treatise (DIV2)
1522
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and maketh men to blaspheme the God of Heauen for their paines: in which respect it is absolutely to be prayed against: and makes men to Blaspheme the God of Heaven for their pains: in which respect it is absolutely to be prayed against:
cc vvz n2 pc-acp vvi dt n1 pp-f n1 p-acp po32 n2: p-acp r-crq n1 pn31 vbz av-j pc-acp vbi vvn p-acp:
(39) treatise (DIV2)
1523
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for as sinne maketh men most wretched, so this punishment of sinne maketh men most accursed.
for as sin makes men most wretched, so this punishment of sin makes men most accursed.
c-acp c-acp n1 vvz n2 av-ds j, av d n1 pp-f n1 vvz n2 av-ds vvn.
(39) treatise (DIV2)
1523
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§. 36. Of praying for others, For all Saints, ] REspect must be had to others in our Prayers, as well as to our selues:
§. 36. Of praying for Others, For all Saints, ] REspect must be had to Others in our Prayers, as well as to our selves:
§. crd pp-f vvg p-acp n2-jn, c-acp d n2, ] n1 vmb vbi vhn p-acp n2-jn p-acp po12 n2, c-acp av c-acp p-acp po12 n2:
(39) treatise (DIV2)
1523
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for in the Lords Prayer such Petitions as respect the good of man, are set downe in the plurall number, Giue vs, Forgiue vs, Deliuer vs. Expresly the Apostle commandeth to Pray one for another.
for in the lords Prayer such Petitions as respect the good of man, Are Set down in the plural number, Give us, Forgive us, Deliver us Expressly the Apostle commands to Pray one for Another.
c-acp p-acp dt n2 n1 d n2 c-acp vvb dt j pp-f n1, vbr vvn a-acp p-acp dt j n1, vvb pno12, vvb pno12, vvb pno12 av-j dt n1 vvz p-acp vvb crd p-acp n-jn.
(39) treatise (DIV2)
1524
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This is to be done in regard of 1. God, to whom prayer is made. 2. Our selues, who make it. 3. Those for whom it is made.
This is to be done in regard of 1. God, to whom prayer is made. 2. Our selves, who make it. 3. Those for whom it is made.
d vbz pc-acp vbi vdn p-acp n1 pp-f crd np1, p-acp ro-crq n1 vbz vvn. crd po12 n2, r-crq vvb pn31. crd d p-acp ro-crq pn31 vbz vvn.
(39) treatise (DIV2)
1525
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1 In that wee call vpon God for others as well as for our selues, we acknowledge him to be not onely our own Father,
1 In that we call upon God for Others as well as for our selves, we acknowledge him to be not only our own Father,
vvn p-acp cst pns12 vvb p-acp np1 p-acp n2-jn c-acp av c-acp p-acp po12 n2, pns12 vvb pno31 pc-acp vbi xx av-j po12 d n1,
(39) treatise (DIV2)
1526
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but also the common Father of others;
but also the Common Father of Others;
cc-acp av dt j n1 pp-f n2-jn;
(39) treatise (DIV2)
1526
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in which respect Christ hath taught vs to say, Our Father: yea, thus wee acknowledge God to be that onely fountaine from whence both our selues and others also receiue all needfull blessings.
in which respect christ hath taught us to say, Our Father: yea, thus we acknowledge God to be that only fountain from whence both our selves and Others also receive all needful blessings.
p-acp r-crq n1 np1 vhz vvn pno12 pc-acp vvi, po12 n1: uh, av pns12 vvb np1 pc-acp vbi d j n1 p-acp c-crq d po12 n2 cc n2-jn av vvi d j n2.
(39) treatise (DIV2)
1526
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So as this maketh much to the honour of God.
So as this makes much to the honour of God.
av c-acp d vvz d p-acp dt n1 pp-f np1.
(39) treatise (DIV2)
1526
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2 Hereby wee performe a duty of loue, one of the most principall duties that be.
2 Hereby we perform a duty of love, one of the most principal duties that be.
crd av pns12 vvb dt n1 pp-f n1, crd pp-f dt av-ds j-jn n2 cst vbb.
(39) treatise (DIV2)
1527
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This Christ plainly sheweth, where he maketh it a branch of loue:
This christ plainly shows, where he makes it a branch of love:
np1 np1 av-j vvz, c-crq pns31 vvz pn31 dt n1 pp-f n1:
(39) treatise (DIV2)
1527
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for hauing said, Loue your enemies, he addeth, Pray for them. Now loue is a due debt which wee owe to our brother:
for having said, Love your enemies, he adds, Pray for them. Now love is a due debt which we owe to our brother:
c-acp vhg vvn, vvb po22 n2, pns31 vvz, vvb p-acp pno32. av n1 vbz dt j-jn n1 r-crq pns12 vvb p-acp po12 n1:
(39) treatise (DIV2)
1527
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by performing this great duty of loue, we pay a great part of our debt. Thus we see that it is a matter both of charity and of iustice: they which neglect it, sinne.
by performing this great duty of love, we pay a great part of our debt. Thus we see that it is a matter both of charity and of Justice: they which neglect it, sin.
p-acp vvg d j n1 pp-f n1, pns12 vvb dt j n1 pp-f po12 n1. av pns12 vvb cst pn31 vbz dt n1 av-d pp-f n1 cc pp-f n1: pns32 r-crq vvb pn31, n1.
(39) treatise (DIV2)
1527
Image 12
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3 There is no one thing wherein and whereby wee can be more beneficiall, and doe more good to any, then in and by Prayer.
3 There is no one thing wherein and whereby we can be more beneficial, and do more good to any, then in and by Prayer.
crd a-acp vbz dx pi n1 c-crq cc c-crq pns12 vmb vbi av-dc j, cc vdb av-dc j p-acp d, av p-acp cc p-acp n1.
(39) treatise (DIV2)
1528
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Wee heard that Prayer is profitable vnto all things, it extendeth to the good both of body and soule, of the temporall and eternall estate of others as well as of our selues.
we herd that Prayer is profitable unto all things, it extendeth to the good both of body and soul, of the temporal and Eternal estate of Others as well as of our selves.
pns12 vvd d n1 vbz j p-acp d n2, pn31 vvz p-acp dt j av-d pp-f n1 cc n1, pp-f dt j cc j n1 pp-f n2-jn c-acp av c-acp pp-f po12 n2.
(39) treatise (DIV2)
1528
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§. 37. Of those who pray not for others.
§. 37. Of those who pray not for Others.
§. crd pp-f d r-crq vvb xx p-acp n2-jn.
(39) treatise (DIV2)
1528
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Vse 1. MOst worthy of much blame are they who are neuer moued to pray, but in their owne needs and distresses: of these, Use 1. MOst worthy of much blame Are they who Are never moved to pray, but in their own needs and Distresses: of these,
vvb crd ds j pp-f d n1 vbr pns32 r-crq vbr av vvn pc-acp vvi, p-acp p-acp po32 d n2 cc n2: pp-f d,
(39) treatise (DIV2)
1529
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1 Some will take no notice of others necessities. The Church of the Iewes in her captiuity complained of such, saying;
1 some will take no notice of Others necessities. The Church of the Iewes in her captivity complained of such, saying;
vvd d vmb vvi dx n1 pp-f n2-jn n2. dt n1 pp-f dt np2 p-acp po31 n1 vvd pp-f d, vvg;
(39) treatise (DIV2)
1530
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Haue ye no regard all ye that passe by this way? If themselues be well in their owne conceits, they thinke all other should be well. Have you no regard all you that pass by this Way? If themselves be well in their own conceits, they think all other should be well.
vhb pn22 dx n1 av-d pn22 cst vvb p-acp d n1? cs px32 vbi av p-acp po32 d n2, pns32 vvb d n-jn vmd vbi av.
(39) treatise (DIV2)
1530
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2 Some though they take notice, yet are no whit moued to any compassion:
2 some though they take notice, yet Are no whit moved to any compassion:
crd d c-acp pns32 vvb n1, av vbr dx n1 vvn p-acp d n1:
(39) treatise (DIV2)
1531
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as the Priest and Leuite which came and looked on the man that lay wounded and halfe dead in the high way,
as the Priest and Levite which Come and looked on the man that lay wounded and half dead in the high Way,
c-acp dt n1 cc np1 r-crq vvd cc vvd p-acp dt n1 cst vvd j-vvn cc j-jn j p-acp dt j n1,
(39) treatise (DIV2)
1531
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but hauing no compassion, passed by on the other side. Such were those of whom the Prophet complained, saying;
but having no compassion, passed by on the other side. Such were those of whom the Prophet complained, saying;
cc-acp vhg dx n1, vvn p-acp p-acp dt j-jn n1. d vbdr d pp-f r-crq dt n1 vvd, vvg;
(39) treatise (DIV2)
1531
Image 12
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No man is sorry for the affliction of Ioseph. No man is sorry for the affliction of Ioseph.
dx n1 vbz j p-acp dt n1 pp-f np1.
(39) treatise (DIV2)
1531
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3 Some though they be moued, yet performe not this dutie, because they thinke it to be an idle friuolous thing, nothing auaileable or profitable:
3 some though they be moved, yet perform not this duty, Because they think it to be an idle frivolous thing, nothing available or profitable:
crd d c-acp pns32 vbb vvn, av vvb xx d n1, c-acp pns32 vvb pn31 pc-acp vbi dt j j n1, pix j cc j:
(39) treatise (DIV2)
1532
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such were they whom Iob bringeth in thus speaking, What profit should we haue, if we should pray vnto the Almighty?
such were they whom Job brings in thus speaking, What profit should we have, if we should pray unto the Almighty?
d vbdr pns32 r-crq np1 vvz p-acp av vvg, r-crq n1 vmd pns12 vhb, cs pns12 vmd vvi p-acp dt j-jn?
(39) treatise (DIV2)
1532
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The first sort of these bewray too much selfeloue. The second sort discouer too great sencelesnesse, and plaine in humanity.
The First sort of these bewray too much Self-love. The second sort discover too great Senselessness, and plain in humanity.
dt ord n1 pp-f d vvb av d vvi. dt ord n1 vvi av j n1, cc j p-acp n1.
(39) treatise (DIV2)
1533
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The third manifest too much distrust in God, and plaine atheisme.
The third manifest too much distrust in God, and plain atheism.
dt ord vvi av d vvb p-acp np1, cc j n1.
(39) treatise (DIV2)
1535
Image 12
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All of them as they violate that excellent Christian duty of loue, which seeketh not her owne things onely, but desireth and seeketh the good of others also:
All of them as they violate that excellent Christian duty of love, which seeks not her own things only, but Desires and seeks the good of Others also:
d pp-f pno32 c-acp pns32 vvb cst j njp n1 pp-f n1, r-crq vvz xx po31 d n2 av-j, p-acp vvz cc vvz dt j pp-f n2-jn av:
(39) treatise (DIV2)
1536
Image 12
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so they straiten & impaire the rich treasure, and large ocean of Gods goodnesse and mercy, which extendeth it selfe to all of all sorts.
so they straiten & impair the rich treasure, and large Ocean of God's Goodness and mercy, which extendeth it self to all of all sorts.
av pns32 vvn cc vvi dt j n1, cc j n1 pp-f npg1 n1 cc n1, r-crq vvz pn31 n1 p-acp d pp-f d n2.
(39) treatise (DIV2)
1536
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Vse 2. For our parts, if faith in God and loue to our brethren abound in vs, they will make vs diligent in obseruing the needs of others, they wil worke in vs a fellow-feeling, Use 2. For our parts, if faith in God and love to our brothers abound in us, they will make us diligent in observing the needs of Others, they will work in us a fellow-feeling,
vvb crd p-acp po12 n2, cs n1 p-acp np1 cc n1 p-acp po12 n2 vvi p-acp pno12, pns32 vmb vvi pno12 j p-acp vvg dt n2 pp-f n2-jn, pns32 vmb vvi p-acp pno12 dt n1,
(39) treatise (DIV2)
1537
Image 12
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and moue euen the bowels of compassion in vs, and so prouoke vs to commend our brethrens distresses to him whom wee know to bee able to succour them.
and move even the bowels of compassion in us, and so provoke us to commend our Brothers' Distresses to him whom we know to be able to succour them.
cc vvi av-j dt n2 pp-f n1 p-acp pno12, cc av vvb pno12 pc-acp vvi po12 ng2 n2 p-acp pno31 ro-crq pns12 vvb pc-acp vbi j pc-acp vvi pno32.
(39) treatise (DIV2)
1537
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What made the friends of the palsie man so diligent in bringing him to Christ? or what made the woman of Canaan, and the father of the lunaticke childe, such importunate suters to Christ for their children? was it not their faith in Christ,
What made the Friends of the palsy man so diligent in bringing him to christ? or what made the woman of Canaan, and the father of the lunatic child, such importunate Suitors to christ for their children? was it not their faith in christ,
q-crq vvd dt n2 pp-f dt n1 n1 av j p-acp vvg pno31 p-acp np1? cc q-crq vvd dt n1 pp-f np1, cc dt n1 pp-f dt n-jn n1, d j n2 p-acp np1 p-acp po32 n2? vbds pn31 xx po32 n1 p-acp np1,
(39) treatise (DIV2)
1537
Image 12
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and their loue to those parties? where this duty is neglected, there is want both of faith and of loue.
and their love to those parties? where this duty is neglected, there is want both of faith and of love.
cc po32 n1 p-acp d n2? c-crq d n1 vbz vvn, pc-acp vbz n1 av-d pp-f n1 cc pp-f n1.
(39) treatise (DIV2)
1537
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§. 38. Of the Persons for whom wee must pray. THus wee haue heard that Prayer is to be made for others:
§. 38. Of the Persons for whom we must pray. THus we have herd that Prayer is to be made for Others:
§. crd pp-f dt n2 p-acp ro-crq pns12 vmb vvi. av pns12 vhb vvn d n1 vbz pc-acp vbi vvn p-acp n2-jn:
(39) treatise (DIV2)
1537
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We will further shew more distinctly. First, who those other be which are to be praied for.
We will further show more distinctly. First, who those other be which Are to be prayed for.
pns12 vmb av-jc vvi av-dc av-j. ord, r-crq d n-jn vbi r-crq vbr pc-acp vbi vvn p-acp.
(39) treatise (DIV2)
1538
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Secondly, in what order others are to be praied for. Thirdly, what things are to be asked for in prayer for others.
Secondly, in what order Others Are to be prayed for. Thirdly, what things Are to be asked for in prayer for Others.
ord, p-acp r-crq n1 ng2-jn vbr pc-acp vbi vvn p-acp. ord, r-crq n2 vbr pc-acp vbi vvn p-acp p-acp n1 p-acp n2-jn.
(39) treatise (DIV2)
1538
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The first point I will first handle negatiuely, and declare who are not to be prayed for.
The First point I will First handle negatively, and declare who Are not to be prayed for.
dt ord n1 pns11 vmb ord n1 av-j, cc vvi r-crq vbr xx pc-acp vbi vvn p-acp.
(39) treatise (DIV2)
1539
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And then affirmatiuely, and declare who are to be prayed for.
And then affirmatively, and declare who Are to be prayed for.
cc av av-j, cc vvi r-crq vbr pc-acp vbi vvn p-acp.
(39) treatise (DIV2)
1539
Image 12
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In generall they are not to be prayed for, whom wee know our prayers cannot helpe. These are
In general they Are not to be prayed for, whom we know our Prayers cannot help. These Are
p-acp n1 pns32 vbr xx pc-acp vbi vvn p-acp, ro-crq pns12 vvb po12 n2 vmbx vvi. d vbr
(39) treatise (DIV2)
1540
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1 All such as are dead. 2 They which sinne against the Holy Ghost. 3 They concerning whom God hath giuen an expresse charge to the contrary.
1 All such as Are dead. 2 They which sin against the Holy Ghost. 3 They Concerning whom God hath given an express charge to the contrary.
vvn d d c-acp vbr j. crd pns32 r-crq vvb p-acp dt j n1. crd pns32 vvg r-crq np1 vhz vvn dt j n1 p-acp dt n-jn.
(39) treatise (DIV2)
1541
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§. 39. Of praying for the dead.
§. 39. Of praying for the dead.
§. crd pp-f vvg p-acp dt j.
(39) treatise (DIV2)
1543
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COncerning the dead, note what Dauid saith, Why should I now fast? that which was said to •airus, who sought helpe of Christ for his child, ( Thy daughter is dead, why diseasest thou the master any further, ) had been to purpose,
Concerning the dead, note what David Says, Why should I now fast? that which was said to •airus, who sought help of christ for his child, (Thy daughter is dead, why diseasest thou the master any further,) had been to purpose,
vvg dt j, n1 r-crq np1 vvz, q-crq vmd pns11 av av-j? cst r-crq vbds vvn p-acp fw-la, r-crq vvd n1 pp-f np1 p-acp po31 n1, (po21 n1 vbz j, q-crq vv2 pns21 dt n1 d av-jc,) vhd vbn p-acp n1,
(39) treatise (DIV2)
1544
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if Christ had not extraordinarily and miraculously raised her from the dead. But such miracles cannot now be expected;
if christ had not extraordinarily and miraculously raised her from the dead. But such Miracles cannot now be expected;
cs np1 vhd xx av-j cc av-j vvd pno31 p-acp dt j. p-acp d n2 vmbx av vbi vvn;
(39) treatise (DIV2)
1544
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therefore the dead are to be let alone:
Therefore the dead Are to be let alone:
av dt j vbr pc-acp vbi vvn av-j:
(39) treatise (DIV2)
1544
Image 12
5261
for throughout the whole Scripture there is not one title which sauoreth of any such matter, but rather against it.
for throughout the Whole Scripture there is not one title which savoureth of any such matter, but rather against it.
c-acp p-acp dt j-jn n1 a-acp vbz xx crd n1 r-crq vvz pp-f d d n1, cc-acp av-c p-acp pn31.
(39) treatise (DIV2)
1544
Image 12
5262
We reade in the Law of many sacrifices appointed for all sorts of people in all kind of distresses,
We read in the Law of many Sacrifices appointed for all sorts of people in all kind of Distresses,
pns12 vvb p-acp dt n1 pp-f d n2 vvn p-acp d n2 pp-f n1 p-acp d n1 pp-f n2,
(39) treatise (DIV2)
1544
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but of none for the dead? So also of many prayers prescribed for the liuing both in the Old and New Testament,
but of none for the dead? So also of many Prayers prescribed for the living both in the Old and New Testament,
cc-acp pp-f pix p-acp dt j? av av pp-f d n2 vvn p-acp dt j-vvg av-d p-acp dt j cc j n1,
(39) treatise (DIV2)
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but of none in either for the dead.
but of none in either for the dead.
cc-acp pp-f pix p-acp av-d p-acp dt j.
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The Apostle ( where of purpose he setteth himselfe to direct Christians how to carry themselues toward the dead,
The Apostle (where of purpose he sets himself to Direct Christians how to carry themselves towards the dead,
dt n1 (q-crq pp-f n1 pns31 vvz px31 pc-acp vvi np1 c-crq pc-acp vvi px32 p-acp dt j,
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and how to comfort themselues in regard of their deceased friends,) hath not aword of Prayer for them.
and how to Comfort themselves in regard of their deceased Friends,) hath not award of Prayer for them.
cc c-crq pc-acp vvi px32 p-acp n1 pp-f po32 j-vvn n2,) vhz xx n1 pp-f n1 p-acp pno32.
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Though these be negatiue arguments, yet are they not lightly to be reiected:
Though these be negative Arguments, yet Are they not lightly to be rejected:
cs d vbb j-jn n2, av vbr pns32 xx av-j pc-acp vbi vvn:
(39) treatise (DIV2)
1545
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for they plainly shew that prayer for the dead, is a new-found doctrine, an article inuented since the Prophets and Apostles times, without warrant of the Word now the spirit warneth that none teach other doctrine, auouching that if any do, he is proud and mad, and therefore biddeth auoid such, yea he denounceth a fearefull curse against them which preach otherwise then the Apostles had done.
for they plainly show that prayer for the dead, is a newfound Doctrine, an article invented since the prophets and Apostles times, without warrant of the Word now the Spirit warneth that none teach other Doctrine, avouching that if any do, he is proud and mad, and Therefore bids avoid such, yea he Denounceth a fearful curse against them which preach otherwise then the Apostles had done.
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Besides, this being without warrant of the Word, how can it be performed in faith? i if not in faith,
Beside, this being without warrant of the Word, how can it be performed in faith? i if not in faith,
p-acp, d vbg p-acp n1 pp-f dt n1, q-crq vmb pn31 vbi vvn p-acp n1? sy cs xx p-acp n1,
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how can it be acceptable to God? To say the least against Prayers for the dead, they must needs be vaine and fruitlesse:
how can it be acceptable to God? To say the least against Prayers for the dead, they must needs be vain and fruitless:
q-crq vmb pn31 vbi j p-acp np1? p-acp vvi dt ds p-acp n2 p-acp dt j, pns32 vmb av vbi j cc j:
(39) treatise (DIV2)
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for Gods determinate iudgement passeth on euery one so soone as they die: If they die in the Lord, blessed are they:
for God's determinate judgement passes on every one so soon as they die: If they die in the Lord, blessed Are they:
p-acp ng1 j n1 vvz p-acp d crd av av c-acp pns32 vvb: cs pns32 vvb p-acp dt n1, vvn vbr pns32:
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if they die in their sinnes, they are irrecouerably cursed, as is implyed in the parable of Diues being in hell, to whom Abraham being in heauen,
if they die in their Sins, they Are irrecoverably cursed, as is employed in the parable of Diues being in hell, to whom Abraham being in heaven,
cs pns32 vvb p-acp po32 n2, pns32 vbr av-j vvn, c-acp vbz vvn p-acp dt n1 pp-f fw-la vbg p-acp n1, p-acp ro-crq np1 vbg p-acp n1,
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thus saith, They which would go frō hence to you, cannot;
thus Says, They which would go from hence to you, cannot;
av vvz, pns32 r-crq vmd vvi p-acp av p-acp pn22, vmbx;
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neither can they come from thence to vs. Herein is the prouerbe verified, Where the tree falleth, there it lyeth: neither can they come from thence to us Herein is the proverb verified, Where the tree falls, there it lies:
dx vmb pns32 vvi p-acp av p-acp pno12 av vbz dt n1 vvn, c-crq dt n1 vvz, a-acp pn31 vvz:
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for as life leaueth vs, so iudgement findeth vs. Prayer therefore for the soules of the deceased, is as physicke for the bodies of the dead. §. 40. Of Purgatory.
for as life Leaveth us, so judgement finds us Prayer Therefore for the Souls of the deceased, is as physic for the bodies of the dead. §. 40. Of Purgatory.
p-acp p-acp n1 vvz pno12, av n1 vvz pno12 n1 av p-acp dt n2 pp-f dt j-vvn, vbz p-acp n1 p-acp dt n2 pp-f dt j. §. crd pp-f n1.
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AS for Purgatory (which Papists make to be a middle place betweene heauen and hell, where they say all such are as die not in mortall,
AS for Purgatory (which Papists make to be a middle place between heaven and hell, where they say all such Are as die not in Mortal,
p-acp p-acp n1 (r-crq njp2 vvb pc-acp vbi dt j-jn n1 p-acp n1 cc n1, c-crq pns32 vvb d d vbr p-acp vvb xx p-acp j-jn,
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but in veniall sin, and from whence by the Prayers of the liuing they may be released,) it is a meere fixion inuented of mans idle braine,
but in venial since, and from whence by the Prayers of the living they may be released,) it is a mere fixion invented of men idle brain,
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and maintained to increase Antichrists earthly treasures:
and maintained to increase Antichrists earthly treasures:
cc vvd pc-acp vvi np2 j n2:
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it is against the current of the Scripture, which acknowledgeth but two sorts of people, Children of the kingdome, and children of the wicked, faithfull and vnfaithfull;
it is against the current of the Scripture, which acknowledgeth but two sorts of people, Children of the Kingdom, and children of the wicked, faithful and unfaithful;
pn31 vbz p-acp dt n1 pp-f dt n1, r-crq vvz p-acp crd n2 pp-f n1, n2 pp-f dt n1, cc n2 pp-f dt j, j cc j-u;
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and accordingly onely two places after this life, heauen and hell. The distinction likewise of mortall and veniall sinne,
and accordingly only two places After this life, heaven and hell. The distinction likewise of Mortal and venial sin,
cc av-vvg j crd n2 p-acp d n1, n1 cc n1. dt n1 av pp-f j-jn cc j n1,
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as they vse it, making some sinnes in their owne nature, by reason of the smalnesse of them Veniall, is against the Word, which saith indefinitiuely of sinne (excepting no sinne at all,) The wages of sinne is death.
as they use it, making Some Sins in their own nature, by reason of the smallness of them Venial, is against the Word, which Says indefinitively of sin (excepting no sin At all,) The wages of sin is death.
c-acp pns32 vvb pn31, vvg d n2 p-acp po32 d n1, p-acp n1 pp-f dt n1 pp-f pno32 j, vbz p-acp dt n1, r-crq vvz av-j pp-f n1 (vvg dx n1 p-acp d,) dt n2 pp-f n1 vbz n1.
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Woe to them that after this life enter into any fire: the Scripture no where mentioneth any temporary fire after this life, but euerlasting and vnquenchable.
Woe to them that After this life enter into any fire: the Scripture no where mentioneth any temporary fire After this life, but everlasting and unquenchable.
n1 p-acp pno32 d p-acp d n1 vvi p-acp d n1: dt n1 av-dx q-crq vvz d j n1 p-acp d n1, cc-acp j cc j.
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Obiect. 1 The second petition compriseth the dead vnder it.Object. 1 The second petition compriseth the dead under it.
n1. vvd dt ord n1 vvz dt j p-acp pn31.
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Answ. That petition hath not any particular respect to any particular person departed, so as it cannot iustifie any particular Prayers for a particular person deceased, which is the question in controuersie.Answer That petition hath not any particular respect to any particular person departed, so as it cannot justify any particular Prayers for a particular person deceased, which is the question in controversy.
np1 cst n1 vhz xx d j n1 p-acp d j n1 vvd, av c-acp pn31 vmbx vvi d j n2 p-acp dt j n1 vvn, r-crq vbz dt n1 p-acp n1.
(39) treatise (DIV2)
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Indeed that petition respecteth the whole body of Christ, some of the members wherof are the Saints now dead:
Indeed that petition respecteth the Whole body of christ, Some of the members whereof Are the Saints now dead:
np1 cst n1 vvz dt j-jn n1 pp-f np1, d pp-f dt n2 c-crq vbr dt n2 av j:
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but it followeth not thereupon that it is a Prayer for the dead: for principally it respecteth the liuing, and the dead onely by consequence.
but it follows not thereupon that it is a Prayer for the dead: for principally it respecteth the living, and the dead only by consequence.
cc-acp pn31 vvz xx av cst pn31 vbz dt n1 p-acp dt j: p-acp av-j pn31 vvz dt j-vvg, cc dt j av-j p-acp n1.
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Besides, it implyeth no altering of the estate of the soules of the dead, which is another point in question.
Beside, it Implies no altering of the estate of the Souls of the dead, which is Another point in question.
p-acp, pn31 vvz dx n-vvg pp-f dt n1 pp-f dt n2 pp-f dt j, r-crq vbz j-jn n1 p-acp n1.
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Obiect. 2. Many prayed for their children and friends which were dead, and had them restored to life.Object. 2. Many prayed for their children and Friends which were dead, and had them restored to life.
n1. crd av-d vvd p-acp po32 n2 cc n2 r-crq vbdr j, cc vhd pno32 vvn p-acp n1.
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Answ. 1 This is nothing to the alteration of the estate of the soules, which is the point in controuersie.Answer 1 This is nothing to the alteration of the estate of the Souls, which is the point in controversy.
np1 vvd d vbz pix p-acp dt n1 pp-f dt n1 pp-f dt n2, r-crq vbz dt n1 p-acp n1.
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2 Those were extraordinary examples done by extraordinary spirits, and are no more exemplary then the Israelites passing through the red Sea,
2 Those were extraordinary Examples done by extraordinary spirits, and Are no more exemplary then the Israelites passing through the read Sea,
crd d vbdr j n2 vdn p-acp j n2, cc vbr av-dx av-dc j cs dt np2 vvg p-acp dt j-jn n1,
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or Moses, Eliahs, and Christs fasting forty dayes.
or Moses, Elijah's, and Christ fasting forty days.
cc np1, njp2, cc npg1 vvg crd n2.
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This point is to be noted as against the erronious doctrine of Papists, who maintaine Prayers for the dead:
This point is to be noted as against the erroneous Doctrine of Papists, who maintain Prayers for the dead:
d n1 vbz pc-acp vbi vvn a-acp p-acp dt j n1 pp-f njp2, r-crq vvb n2 p-acp dt j:
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•o against their superstious practises, who vse vpon Church-wals, Church-windowes, graue-stones, and the •ike to set this phrase, Pray for the soule of A. B. and if any haue been bountiful to their Church, they vse to offer vp Masses, and to say dirige, and to sing requiem for their soules from time to time.
•o against their superstitious practises, who use upon Church-walls, Church-windows, gravestones, and the •ike to Set this phrase, Pray for the soul of A. B. and if any have been bountiful to their Church, they use to offer up Masses, and to say dirige, and to sing requiem for their Souls from time to time.
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All which (to say the least) are toyish and childish. §. 41. Of vaine wishes for the dead.
All which (to say the least) Are toyish and childish. §. 41. Of vain wishes for the dead.
av-d r-crq (pc-acp vvi dt ds) vbr j cc j. §. crd pp-f j n2 p-acp dt j.
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NOt much vnlike is the practise of many ignorant and superstitious persons among vs, who,
NOt much unlike is the practice of many ignorant and superstitious Persons among us, who,
xx d av-j vbz dt n1 pp-f d j cc j n2 p-acp pno12, r-crq,
(39) treatise (DIV2)
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if mention be made of any of their friends departed, vse presently to say, God be with him, the Lord be with his soule, or God haue mercy on his soule, with the like.
if mention be made of any of their Friends departed, use presently to say, God be with him, the Lord be with his soul, or God have mercy on his soul, with the like.
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(39) treatise (DIV2)
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Marke the persons that most commonly vse these vaine wishes, and you shall obserue them to be such ignorant and irreligious persons as neuer pray for their friends while they are aliue:
Mark the Persons that most commonly use these vain wishes, and you shall observe them to be such ignorant and irreligious Persons as never pray for their Friends while they Are alive:
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for if they knew how to pray aright for their friends, they would not make such vnprofitable wishes for them. Wherin note their preposterous course:
for if they knew how to pray aright for their Friends, they would not make such unprofitable wishes for them. Wherein note their preposterous course:
c-acp cs pns32 vvd c-crq pc-acp vvi av p-acp po32 n2, pns32 vmd xx vvi d j n2 p-acp pno32. c-crq n1 po32 j n1:
(39) treatise (DIV2)
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when true Prayer is warrantable, acceptable, honourable to God, and may be profitable to him for whom it is made, being commanded of God,
when true Prayer is warrantable, acceptable, honourable to God, and may be profitable to him for whom it is made, being commanded of God,
c-crq j n1 vbz j, j, j p-acp np1, cc vmb vbi j p-acp pno31 p-acp ro-crq pn31 vbz vvn, vbg vvn pp-f np1,
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and agreeable to his will, they impiously neglect it:
and agreeable to his will, they impiously neglect it:
cc j p-acp po31 n1, pns32 av-j vvb pn31:
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but when there is no warrant to make it, no hope of doing any good by it, they superstitiously vse it.
but when there is no warrant to make it, no hope of doing any good by it, they superstitiously use it.
cc-acp c-crq pc-acp vbz dx n1 pc-acp vvi pn31, dx n1 pp-f vdg d j p-acp pn31, pns32 av-j vvi pn31.
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Obiect. Marke their apology, and ye shall find it as foolish, as the thing it selfe is toyish.Object. Mark their apology, and you shall find it as foolish, as the thing it self is toyish.
n1. vvb po32 n1, cc pn22 vmb vvi pn31 p-acp j, c-acp dt n1 pn31 n1 vbz j.
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For if any reprooue them for it, presently they say, what hurt is it? Answ. It is hurt enough that there is no good in it:
For if any reprove them for it, presently they say, what hurt is it? Answer It is hurt enough that there is no good in it:
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(39) treatise (DIV2)
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that it is vaine and idle.
that it is vain and idle.
cst pn31 vbz j cc j.
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Of euery idle word that men shal• speake, they shall giue account at the day of iudgement. Of every idle word that men shal• speak, they shall give account At the day of judgement.
pp-f d j n1 cst n2 n1 vvi, pns32 vmb vvi n1 p-acp dt n1 pp-f n1.
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Too many idle words passe from them, who are most circumspect and watchfull ouer their words.
Too many idle words pass from them, who Are most circumspect and watchful over their words.
av d j n2 vvi p-acp pno32, r-crq vbr av-ds j cc j p-acp po32 n2.
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Is it not enough for men to let slip vnawares idle words, but that they must also iustifie idle prayers? All things must be don• in faith, all to Gods glory, all in loue. Much more Praye• which is the most excellent and heauenly action that can be performed.
Is it not enough for men to let slip unawares idle words, but that they must also justify idle Prayers? All things must be don• in faith, all to God's glory, all in love. Much more Praye• which is the most excellent and heavenly actium that can be performed.
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But these wishes cannot be in faith, because they haue no warrant: nor to Gods glory, because they are not agreeable to his will:
But these wishes cannot be in faith, Because they have no warrant: nor to God's glory, Because they Are not agreeable to his will:
p-acp d n2 vmbx vbi p-acp n1, c-acp pns32 vhb dx n1: ccx p-acp ng1 n1, c-acp pns32 vbr xx j p-acp po31 n1:
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nor in loue, because they can bring no profit.
nor in love, Because they can bring no profit.
ccx p-acp n1, c-acp pns32 vmb vvi dx n1.
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Obiect. 2. Were we not better say, the Lord be with them, then the Diuell take them? Object. 2. Were we not better say, the Lord be with them, then the devil take them?
n1. crd np1 pns12 xx j vvb, dt n1 vbb p-acp pno32, av dt n1 vvb pno32?
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Answ. Is there not a meane betwixt extreames? must ye needs be superstitious, or impious? seeing Gods determinate iudgement is passed vpon them,Answer Is there not a mean betwixt extremes? must you needs be superstitious, or impious? seeing God's determinate judgement is passed upon them,
np1 vbz pc-acp xx dt j p-acp n2-jn? vmb pn22 av vbi j, cc j? vvg n2 j n1 vbz vvn p-acp pno32,
(39) treatise (DIV2)
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and they are come to the place of their euerlasting abode, why leaue ye not them to their own Master,
and they Are come to the place of their everlasting Abided, why leave you not them to their own Master,
cc pns32 vbr vvn p-acp dt n1 pp-f po32 j n1, q-crq vvb pn22 xx pno32 p-acp po32 d n1,
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and pray for the liuing, who may reape good by your prayers. §. 42. Of not praying for such as sin against the Holy Ghost.
and pray for the living, who may reap good by your Prayers. §. 42. Of not praying for such as since against the Holy Ghost.
cc vvb p-acp dt j-vvg, r-crq vmb vvi j p-acp po22 n2. §. crd pp-f xx vvg p-acp d c-acp n1 p-acp dt j n1.
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2 COncerning those who sin against the Holy Ghost, we haue an expresse inhibition, not to pray for them;
2 Concerning those who since against the Holy Ghost, we have an express inhibition, not to pray for them;
crd vvg d r-crq n1 p-acp dt j n1, pns12 vhb dt j n1, xx pc-acp vvi p-acp pno32;
(39) treatise (DIV2)
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and the reason rendred, because it is a sin vnto death:
and the reason rendered, Because it is a since unto death:
cc dt n1 vvn, c-acp pn31 vbz dt n1 p-acp n1:
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that is, (as Christ more plainly setteth it downe,) it shall not be forgiuen vnto men,
that is, (as christ more plainly sets it down,) it shall not be forgiven unto men,
cst vbz, (c-acp np1 av-dc av-j vvz pn31 a-acp,) pn31 vmb xx vbi vvn p-acp n2,
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neither in this world, nor in the world to come. neither in this world, nor in the world to come.
av-dx p-acp d n1, ccx p-acp dt n1 pc-acp vvi.
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Their iudgment is as certain as if they were dead, yea and by their sinne manifested to be certaine.
Their judgement is as certain as if they were dead, yea and by their sin manifested to be certain.
po32 n1 vbz a-acp j c-acp cs pns32 vbdr j, uh cc p-acp po32 n1 vvd pc-acp vbi j.
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This sinne is very hardly discerned: there is neede of more then any ordinary spirit to discouer it.
This sin is very hardly discerned: there is need of more then any ordinary Spirit to discover it.
d n1 vbz av av vvn: pc-acp vbz n1 pp-f dc cs d j n1 pc-acp vvi pn31.
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The ground of this sin is set and obstinate malice against Christ & his truth made known vnto them by the spirit of reuelation.
The ground of this since is Set and obstinate malice against christ & his truth made known unto them by the Spirit of Revelation.
dt n1 pp-f d n1 vbz vvn cc j n1 p-acp np1 cc po31 n1 vvd vvn p-acp pno32 p-acp dt n1 pp-f n1.
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The effect of it is an vniuersal apostasie, an vtter renouncing of that truth, and that with plaine blasphemy.
The Effect of it is an universal apostasy, an utter renouncing of that truth, and that with plain blasphemy.
dt n1 pp-f pn31 vbz dt j-u n1, dt j vvg pp-f d n1, cc cst p-acp j n1.
(39) treatise (DIV2)
1559
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Now seeing no man can know what is the spirit and heart of another by an ordinary spirit, who shall iudge a man to haue committed that sinne? The Prophets and Apostles could discerne them, as Paul discerned Alexander. Since their times we reade onely of one who by the Church hath been adiudged to haue committed that sinne, which was Iulian called the Apostate. §. 43. Of not praying for those who are apparantly reiected.
Now seeing no man can know what is the Spirit and heart of Another by an ordinary Spirit, who shall judge a man to have committed that sin? The prophets and Apostles could discern them, as Paul discerned Alexander. Since their times we read only of one who by the Church hath been adjudged to have committed that sin, which was Iulian called the Apostate. §. 43. Of not praying for those who Are apparently rejected.
av vvg dx n1 vmb vvi r-crq vbz dt n1 cc n1 pp-f j-jn p-acp dt j n1, r-crq vmb vvi dt n1 pc-acp vhi vvn d n1? dt n2 cc n2 vmd vvi pno32, c-acp np1 vvn np1. p-acp po32 n2 pns12 vvb av-j pp-f pi r-crq p-acp dt n1 vhz vbn vvn pc-acp vhi vvn d n1, r-crq vbds np1 vvn dt n1. §. crd pp-f xx vvg p-acp d r-crq vbr av-j vvn.
(39) treatise (DIV2)
1559
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3 FOr those of whom God hath giuen an expresse charge to the contrary, and who are expresly and apparently reiected of God,
3 FOr those of whom God hath given an express charge to the contrary, and who Are expressly and apparently rejected of God,
crd p-acp d pp-f r-crq np1 vhz vvn dt j n1 p-acp dt n-jn, cc q-crq vbr av-j cc av-j vvn pp-f np1,
(39) treatise (DIV2)
1560
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if any pray, doe they not thwart and gaine-say the reuealed will of God? we reade not that Samuel prayed for Saul, after the Lord expresly forbade him.
if any pray, do they not thwart and gainsay the revealed will of God? we read not that Samuel prayed for Saul, After the Lord expressly forbade him.
cs d vvb, vdb pns32 xx vvi cc vvi dt vvn n1 pp-f np1? pns12 vvb xx d np1 vvd p-acp np1, p-acp dt n1 av-j vvd pno31.
(39) treatise (DIV2)
1560
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Had Ieremiah prayed for the people, after the Lord said to him, Thou shalt not pray for this people, Had Jeremiah prayed for the people, After the Lord said to him, Thou shalt not pray for this people,
vhd np1 vvd p-acp dt n1, p-acp dt n1 vvd p-acp pno31, pns21 vm2 xx vvi p-acp d n1,
(39) treatise (DIV2)
1560
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neither lift vp cry or prayer for them, neither intreat me, for I will not heare thee; he had transgressed.neither lift up cry or prayer for them, neither entreat me, for I will not hear thee; he had transgressed.
av-dx vvd a-acp n1 cc n1 p-acp pno32, av-dx vvi pno11, c-acp pns11 vmb xx vvi pno21; pns31 vhd vvn.
(39) treatise (DIV2)
1560
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§. 44. Of iudging the sinne against the Holy Ghost.
§. 44. Of judging the sin against the Holy Ghost.
§. crd pp-f vvg dt n1 p-acp dt j n1.
(39) treatise (DIV2)
1560
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THough these two last restraints be expresly mentioned in the Scripture, yet we must take heed how we iudge any, either to haue committed that sin vnto death,
THough these two last restraints be expressly mentioned in the Scripture, yet we must take heed how we judge any, either to have committed that since unto death,
cs d crd ord n2 vbb av-j vvn p-acp dt n1, av pns12 vmb vvi n1 c-crq pns12 vvb d, av-d pc-acp vhi vvn d n1 p-acp n1,
(39) treatise (DIV2)
1561
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or to be reiected of God:
or to be rejected of God:
cc pc-acp vbi vvn pp-f np1:
(39) treatise (DIV2)
1561
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for the one there is need of an extraordinary spirit, for the other of extraordinary reuelation from God.
for the one there is need of an extraordinary Spirit, for the other of extraordinary Revelation from God.
c-acp dt pi a-acp vbz n1 pp-f dt j n1, p-acp dt n-jn pp-f j n1 p-acp np1.
(39) treatise (DIV2)
1561
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Quest. What if any shall professe themselues to bee such?Quest. What if any shall profess themselves to be such?
n1. q-crq cs d vmb vvi px32 pc-acp vbi d?
(39) treatise (DIV2)
1562
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Answ. That is no good ground for vs to iudge them to be such, and to cease to pray for them. Answer That is no good ground for us to judge them to be such, and to cease to pray for them.
np1 cst vbz dx j n1 p-acp pno12 pc-acp vvi pno32 pc-acp vbi d, cc pc-acp vvi pc-acp vvi p-acp pno32.
(39) treatise (DIV2)
1563
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For many weak ones in temptation will iudge themselues to haue sinned against the Holy Ghost,
For many weak ones in temptation will judge themselves to have sinned against the Holy Ghost,
p-acp d j pi2 p-acp n1 vmb vvi px32 p-acp vhi vvn p-acp dt j n1,
(39) treatise (DIV2)
1563
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and to be reiected of God, and thereupon neither pray for themselues, nor suffer others to pray for them.
and to be rejected of God, and thereupon neither prey for themselves, nor suffer Others to pray for them.
cc pc-acp vbi vvn pp-f np1, cc av dx n1 p-acp px32, ccx vvb n2-jn p-acp vvi p-acp pno32.
(39) treatise (DIV2)
1563
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These persons commonly haue in them great griefe of heart, for that wretched estate wherein they conceiue themselues to be,
These Persons commonly have in them great grief of heart, for that wretched estate wherein they conceive themselves to be,
d n2 av-j vhb p-acp pno32 j n1 pp-f n1, c-acp cst j n1 c-crq pns32 vvb px32 pc-acp vbi,
(39) treatise (DIV2)
1564
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or if their heart be hardned, they are greeued for that hardnesse, they haue a longing desire to be out of that estate,
or if their heart be hardened, they Are grieved for that hardness, they have a longing desire to be out of that estate,
cc cs po32 n1 vbb vvn, pns32 vbr vvn p-acp d n1, pns32 vhb dt j-vvg n1 pc-acp vbi av pp-f d n1,
(39) treatise (DIV2)
1564
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yea they haue a secret loue of God, and zeale of his glory, though they feele it not,
yea they have a secret love of God, and zeal of his glory, though they feel it not,
uh pns32 vhb dt j-jn n1 pp-f np1, cc n1 pp-f po31 n1, cs pns32 vvb pn31 xx,
(39) treatise (DIV2)
1564
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for they cannot endure to heare any blaspheme Gods holy Name and truth:
for they cannot endure to hear any Blaspheme God's holy Name and truth:
c-acp pns32 vmbx vvi pc-acp vvi d vvi npg1 j n1 cc n1:
(39) treatise (DIV2)
1564
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Now these are euident signes that they neuer fell into that vnpardonable sinne against the Holy Ghost.
Now these Are evident Signs that they never fell into that unpardonable sin against the Holy Ghost.
av d vbr j n2 cst pns32 av-x vvd p-acp cst j-u n1 p-acp dt j n1.
(39) treatise (DIV2)
1564
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The best aduice which is first to be giuen vnto such persons, is to perswade them that they are more vnfit to iudge of their spirituall estate,
The best Advice which is First to be given unto such Persons, is to persuade them that they Are more unfit to judge of their spiritual estate,
dt js n1 r-crq vbz ord pc-acp vbi vvn p-acp d n2, vbz pc-acp vvi pno32 cst pns32 vbr av-dc j pc-acp vvi pp-f po32 j n1,
(39) treatise (DIV2)
1565
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then a man deepely possessed with melancholly, of his bodily health:
then a man deeply possessed with melancholy, of his bodily health:
av dt n1 av-jn vvn p-acp n-jn, pp-f po31 j n1:
(39) treatise (DIV2)
1565
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and that the iudgement of so weighty and intricate a matter, as the sinne against the Holy Ghost is to be referred to the iudgement and censure of the Church,
and that the judgement of so weighty and intricate a matter, as the sin against the Holy Ghost is to be referred to the judgement and censure of the Church,
cc cst dt n1 pp-f av j cc j dt n1, c-acp dt n1 p-acp dt j n1 vbz pc-acp vbi vvn p-acp dt n1 cc n1 pp-f dt n1,
(39) treatise (DIV2)
1565
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and not of any one particular man, except he had an extraordinary spirit. But howsoeuer they like sencelesse patients seeke their owne ruine:
and not of any one particular man, except he had an extraordinary Spirit. But howsoever they like senseless patients seek their own ruin:
cc xx pp-f d crd j n1, c-acp pns31 vhd dt j n1. cc-acp c-acp pns32 av-j j n2 vvb po32 d n1:
(39) treatise (DIV2)
1565
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yet let vs like good physitions and faithfull friends be the more tender ouer them, and afford them the best helpe we can, both by wise counsell and feruent Prayer.
yet let us like good Physicians and faithful Friends be the more tender over them, and afford them the best help we can, both by wise counsel and fervent Prayer.
av vvb pno12 av-j j n2 cc j n2 vbb dt av-dc j p-acp pno32, cc vvi pno32 dt js n1 pns12 vmb, d p-acp j n1 cc j n1.
(39) treatise (DIV2)
1565
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Thus much touching the negatiue, who are not to be prayed for. §. 45. Of the persons who are to be prayed for.
Thus much touching the negative, who Are not to be prayed for. §. 45. Of the Persons who Are to be prayed for.
av av-d vvg dt j-jn, r-crq vbr xx pc-acp vbi vvn p-acp. §. crd pp-f dt n2 r-crq vbr pc-acp vbi vvn p-acp.
(39) treatise (DIV2)
1566
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THe affirmatiue, ( who are to be prayed for, ) is very generall.
THe affirmative, (who Are to be prayed for,) is very general.
dt j, (q-crq vbr pc-acp vbi vvn p-acp,) vbz av j.
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1567
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For (except those before excepted,) all of all sorts are to be prayed for.
For (except those before excepted,) all of all sorts Are to be prayed for.
p-acp (c-acp d a-acp vvn,) d pp-f d n2 vbr pc-acp vbi vvn p-acp.
(39) treatise (DIV2)
1567
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Indeed the Apostle in this Text nameth none but Saints, yet simply he excludeth not all other,
Indeed the Apostle in this Text names none but Saints, yet simply he excludeth not all other,
np1 dt n1 p-acp d n1 vvz pix cc-acp n2, av av-j pns31 vvz xx d n-jn,
(39) treatise (DIV2)
1567
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but rather more forcibly vrgeth this duty for the Saints: as if he had said, whomsoeuer ye forget, forget not any of the Saints:
but rather more forcibly urges this duty for the Saints: as if he had said, whomsoever you forget, forget not any of the Saints:
cc-acp av-c av-dc av-j vvz d n1 p-acp dt n2: c-acp cs pns31 vhd vvn, ro-crq pn22 vvb, vvb xx d pp-f dt n2:
(39) treatise (DIV2)
1567
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let them especially aboue all be remembred. In effect so much is here implyed, as is expressed.let them especially above all be remembered. In Effect so much is Here employed, as is expressed.
vvb pno32 av-j p-acp d vbb vvn. p-acp n1 av d vbz av vvn, c-acp vbz vvn.
(39) treatise (DIV2)
1567
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Gal. 6. 10. Let vs doe good vnto all men, especially vnto them who are of the houshold of Faith. Gal. 6. 10. Let us do good unto all men, especially unto them who Are of the household of Faith.
np1 crd crd vvb pno12 vdb j p-acp d n2, av-j p-acp pno32 r-crq vbr pp-f dt n1 pp-f n1.
(39) treatise (DIV2)
1567
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If this place excluded all but Saints, and implyed that none but they should be prayed for, it would thwart and contradict many other places of Scripture which shall be declared when we proue that such as are not of the Church may be prayed for.
If this place excluded all but Saints, and employed that none but they should be prayed for, it would thwart and contradict many other places of Scripture which shall be declared when we prove that such as Are not of the Church may be prayed for.
cs d n1 vvd d p-acp n2, cc vvd cst pix cc-acp pns32 vmd vbi vvn p-acp, pn31 vmd vvi cc vvi d j-jn n2 pp-f n1 r-crq vmb vbi vvn c-crq pns12 vvb cst d c-acp vbr xx pp-f dt n1 vmb vbi vvn p-acp.
(39) treatise (DIV2)
1568
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Wherefore because the two later sort who sinne against the Holy Ghost, and who are reiected of God, are not by ordinary spirits discerned, I may for an ordinary direction say,
Wherefore Because the two later sort who sin against the Holy Ghost, and who Are rejected of God, Are not by ordinary spirits discerned, I may for an ordinary direction say,
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(39) treatise (DIV2)
1568
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All men liuing on earth are to be praied for. So much the Apostle himself expresly auoucheth. All men living on earth Are to be prayed for. So much the Apostle himself expressly avoucheth.
d n2 vvg p-acp n1 vbr pc-acp vbi vvn p-acp. av av-d dt n1 px31 av-j vvz.
(39) treatise (DIV2)
1569
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For in direct termes he exhorteth that Praiers be made for almen. For in Direct terms he exhorteth that Prayers be made for Alms.
c-acp p-acp j n2 pns31 vvz d n2 vbb vvn p-acp n2.
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1569
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All I say, whether they be in the Church or out of it, called or not called, friends or foes, publike or priuate persons, rich or poore, yong or old, male or female, bond or free, of what estate or condition soeuer.
All I say, whither they be in the Church or out of it, called or not called, Friends or foes, public or private Persons, rich or poor, young or old, male or female, bound or free, of what estate or condition soever.
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(39) treatise (DIV2)
1569
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I will giue particular proofes of these particulars when I declare in what order they are to be prayed for.
I will give particular proofs of these particulars when I declare in what order they Are to be prayed for.
pns11 vmb vvi j n2 pp-f d n2-j r-crq pns11 vvb p-acp r-crq n1 pns32 vbr pc-acp vbi vvn p-acp.
(39) treatise (DIV2)
1570
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In the meane while note these generall grounds and reasons.
In the mean while note these general grounds and Reasons.
p-acp dt j n1 vvi d j n2 cc n2.
(39) treatise (DIV2)
1570
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1 All are made after the same image of God that we are, all are of the same mould, all our owne flesh, all our neighbours,
1 All Are made After the same image of God that we Are, all Are of the same mould, all our own Flesh, all our neighbours,
vvd d vbr vvn p-acp dt d n1 pp-f np1 cst pns12 vbr, d vbr pp-f dt d n1, av-d po12 d n1, av-d po12 n2,
(39) treatise (DIV2)
1571
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and therefore as other duties of loue, so this which is the most common and generall duty of all is to be performed for all.
and Therefore as other duties of love, so this which is the most Common and general duty of all is to be performed for all.
cc av c-acp j-jn n2 pp-f n1, av d r-crq vbz dt av-ds j cc j n1 pp-f d vbz pc-acp vbi vvn p-acp d.
(39) treatise (DIV2)
1571
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2 Besides, for ought we know all may belong to the election of God, and so haue a right to the priuiledges of Gods elect.
2 Beside, for ought we know all may belong to the election of God, and so have a right to the privileges of God's elect.
crd a-acp, c-acp pi pns12 vvi d vmb vvi p-acp dt n1 pp-f np1, cc av vhb dt j-jn p-acp dt n2 pp-f n2 vvb.
(39) treatise (DIV2)
1572
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Obiect. Sure it is that euery one is not elected, there alwayes haue been, stil are,Object. Sure it is that every one is not elected, there always have been, still Are,
n1. av-j pn31 vbz cst d pi vbz xx vvn, a-acp av vhi vbn, av vbr,
(39) treatise (DIV2)
1573
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and euer shalbe a mixture of reprobats with the elect:
and ever shall a mixture of Reprobates with the elect:
cc av vmb dt n1 pp-f n2-jn p-acp dt j-vvn:
(39) treatise (DIV2)
1573
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for this world is Gods field, wherin are tares as wel as wheat, a sea wherein are bad things as wel as good. for this world is God's field, wherein Are tares as well as wheat, a sea wherein Are bad things as well as good.
p-acp d n1 vbz ng1 n1, c-crq vbr n2 p-acp av c-acp n1, dt n1 c-crq vbr j n2 c-acp av c-acp j.
(39) treatise (DIV2)
1573
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Yea sure it is that the greater sort are reprobates, for few are chosen: narrow is the way that leadeth to life,
Yea sure it is that the greater sort Are Reprobates, for few Are chosen: narrow is the Way that leads to life,
uh av-j pn31 vbz d dt jc n1 vbr n2-jn, p-acp d vbr vvn: j vbz dt n1 cst vvz p-acp n1,
(39) treatise (DIV2)
1573
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and few there bee that finde it, but broad is the way that leadeth to destruction, and many there be which goe in thereat. and few there be that find it, but broad is the Way that leads to destruction, and many there be which go in thereat.
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(39) treatise (DIV2)
1573
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Answ. Though this be most true, yet can wee not say of any particular man, that he belongeth not to Gods election. Answer Though this be most true, yet can we not say of any particular man, that he belongeth not to God's election.
np1 cs d vbb av-ds j, av vmb pns12 xx vvi pp-f d j n1, cst pns31 vvz xx p-acp npg1 n1.
(39) treatise (DIV2)
1574
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If he be not now called, he may hereafter. Though he be now a wolfe, he may become a lambe, as Paul did.
If he be not now called, he may hereafter. Though he be now a wolf, he may become a lamb, as Paul did.
cs pns31 vbb xx av vvn, pns31 vmb av. cs pns31 vbb av dt n1, pns31 vmb vvi dt n1, c-acp np1 vdd.
(39) treatise (DIV2)
1574
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Wherefore to resolue this point distinctly, al men ioyntly together may not be prayed for, because all belong not to Gods election.
Wherefore to resolve this point distinctly, all men jointly together may not be prayed for, Because all belong not to God's election.
c-crq pc-acp vvi d n1 av-j, d n2 av-j av vmb xx vbi vvn p-acp, c-acp d vvb xx p-acp npg1 n1.
(39) treatise (DIV2)
1574
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Yet all men seuerally (except before excepted) may and must be prayed for. So as there is not any one excepted.
Yet all men severally (except before excepted) may and must be prayed for. So as there is not any one excepted.
av d n2 av-j (c-acp a-acp vvn) vmb cc vmb vbi vvn p-acp. av c-acp pc-acp vbz xx d crd vvn.
(39) treatise (DIV2)
1574
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There is not any Countrey, any sort or condition of people, any one man of whom we can say, he is not to be prayed for.
There is not any Country, any sort or condition of people, any one man of whom we can say, he is not to be prayed for.
pc-acp vbz xx d n1, d n1 cc n1 pp-f n1, d crd n1 pp-f r-crq pns12 vmb vvi, pns31 vbz xx pc-acp vbi vvn p-acp.
(39) treatise (DIV2)
1574
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Obiect. The Pope of Rome is Antichrist, and Antichrist is branded to bee that man of sinne, which is, a sonne of perdition. Object. The Pope of Rome is Antichrist, and Antichrist is branded to be that man of sin, which is, a son of perdition.
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(39) treatise (DIV2)
1575
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Answ. Wee may not conceiue any particular man to be Antichrist, but rather that seate and State where the Pope sitteth,Answer we may not conceive any particular man to be Antichrist, but rather that seat and State where the Pope Sitteth,
np1 pns12 vmb xx vvi d j n1 pc-acp vbi np1, cc-acp av-c d n1 cc n1 c-crq dt n1 vvz,
(39) treatise (DIV2)
1576
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or that Hierarchy, the head whereof the Pope is, or the succession of Popes one after another.
or that Hierarchy, the head whereof the Pope is, or the succession of Popes one After Another.
cc d n1, dt n1 c-crq dt n1 vbz, cc dt n1 pp-f ng1 pi p-acp n-jn.
(39) treatise (DIV2)
1576
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The ground of prayer is the iudgement of charity, and not of certenty. The ground of prayer is the judgement of charity, and not of certainty.
dt n1 pp-f n1 vbz dt n1 pp-f n1, cc xx pp-f n1.
(39) treatise (DIV2)
1577
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Now charity hopeth all things. It hopeth that they which are out of Christs fold, may in time bee called into it, that very persecutors of the Gospell may proue professors of the same.
Now charity Hopes all things. It Hopes that they which Are out of Christ fold, may in time be called into it, that very persecutors of the Gospel may prove professors of the same.
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(39) treatise (DIV2)
1577
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I doubt not but vpon this ground, and in the forenamed respect, that clause in our publike Leiturgy ( That it may please thee to haue mercy on all men ) is vsed.
I doubt not but upon this ground, and in the forenamed respect, that clause in our public Liturgy (That it may please thee to have mercy on all men) is used.
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(39) treatise (DIV2)
1578
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§. 46. Of the order of praying for others.
§. 46. Of the order of praying for Others.
§. crd pp-f dt n1 pp-f vvg p-acp n2-jn.
(39) treatise (DIV2)
1578
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FOr the order of praying for others, prayer being one of the most proper and principall effects of loue, followeth the order of loue.
FOr the order of praying for Others, prayer being one of the most proper and principal effects of love, follows the order of love.
p-acp dt n1 pp-f vvg p-acp n2-jn, n1 vbg crd pp-f dt av-ds j cc j-jn n2 pp-f n1, vvz dt n1 pp-f n1.
(39) treatise (DIV2)
1579
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Now the proper obiect of true loue, is God, who by a propriety and excellency is called Loue: the liker any are to God,
Now the proper Object of true love, is God, who by a propriety and excellency is called Love: the liker any Are to God,
av dt j n1 pp-f j n1, vbz np1, r-crq p-acp dt n1 cc n1 vbz vvn n1: dt jc d vbr p-acp np1,
(39) treatise (DIV2)
1579
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5381
and the neerer they come to him, the more dearely ought they to be loued, and in loue to be preferred before others:
and the nearer they come to him, the more dearly ought they to be loved, and in love to be preferred before Others:
cc dt jc pns32 vvb p-acp pno31, dt av-dc av-jn vmd pns32 pc-acp vbi vvn, cc p-acp n1 pc-acp vbi vvn p-acp n2-jn:
(39) treatise (DIV2)
1579
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accordingly in our prayers ought they to be preferred, as §. 47. Of praying for Saints.
accordingly in our Prayers ought they to be preferred, as §. 47. Of praying for Saints.
av-vvg p-acp po12 n2 vmd pns32 pc-acp vbi vvn, c-acp §. crd pp-f vvg p-acp n2.
(39) treatise (DIV2)
1579
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1 SAints, who are here in this Text by name expressed, to shew that they must most of all be remembred.
1 Saints, who Are Here in this Text by name expressed, to show that they must most of all be remembered.
crd n2, r-crq vbr av p-acp d n1 p-acp n1 vvn, pc-acp vvi cst pns32 vmb av-ds pp-f d vbb vvn.
(39) treatise (DIV2)
1580
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Thus did Christ pray especially for them which were giuen him out of the World. And the Apostles remember the Saints by name in their benedictions. Thus did christ pray especially for them which were given him out of the World. And the Apostles Remember the Saints by name in their benedictions.
av vdd np1 vvi av-j p-acp pno32 r-crq vbdr vvn pno31 av pp-f dt n1. cc dt n2 vvb dt n2 p-acp n1 p-acp po32 n2.
(39) treatise (DIV2)
1580
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Reason 1. Of all men these are neerest, and dearest vnto God, they doe most resemble him in diuine qualities, Reason 1. Of all men these Are nearest, and dearest unto God, they do most resemble him in divine qualities,
n1 crd pp-f d n2 d vbr js, cc js-jn p-acp np1, pns32 vdb av-ds vvi pno31 p-acp j-jn n2,
(39) treatise (DIV2)
1581
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and are best beloued of him. 2 God is especially good vnto such; for he is a Sauiour of all men, especially of such as beleeue.
and Are best Beloved of him. 2 God is especially good unto such; for he is a Saviour of all men, especially of such as believe.
cc vbr av-j vvn pp-f pno31. crd np1 vbz av-j j p-acp d; c-acp pns31 vbz dt n1 pp-f d n2, av-j pp-f d c-acp vvb.
(39) treatise (DIV2)
1581
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3 They are knit vnto vs by the nearest and firmest bond that can be, which is the Spirit of Christ:
3 They Are knit unto us by the nearest and firmest bound that can be, which is the Spirit of christ:
crd pns32 vbr vvn p-acp pno12 p-acp dt js cc js n1 cst vmb vbi, r-crq vbz dt n1 pp-f np1:
(39) treatise (DIV2)
1583
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5388
For by one spirit are we all baptized into one body. For by one Spirit Are we all baptised into one body.
p-acp p-acp crd n1 vbr pns12 d vvn p-acp crd n1.
(39) treatise (DIV2)
1583
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5389
In this respect we are said to haue all one Father, to be one Body, one Spirit, yea, to be Christ.
In this respect we Are said to have all one Father, to be one Body, one Spirit, yea, to be christ.
p-acp d n1 pns12 vbr vvn pc-acp vhi d crd n1, pc-acp vbi crd n1, crd n1, uh, pc-acp vbi np1.
(39) treatise (DIV2)
1583
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4 The promises which are the ground of our prayers, doe especially belong vnto them: so as with strongest confidence we may pray for them.
4 The promises which Are the ground of our Prayers, do especially belong unto them: so as with Strongest confidence we may pray for them.
crd dt vvz r-crq vbr dt n1 pp-f po12 n2, vdb av-j vvi p-acp pno32: av c-acp p-acp js n1 pns12 vmb vvi p-acp pno32.
(39) treatise (DIV2)
1584
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Vse. Here see the priuiledge of Saints, they especially and aboue all haue the benefit of the prayers of all their fellow Saints. Use. Here see the privilege of Saints, they especially and above all have the benefit of the Prayers of all their fellow Saints.
vvb. av vvi dt n1 pp-f n2, pns32 av-j cc p-acp d vhb dt n1 pp-f dt n2 pp-f d po32 n1 n2.
(39) treatise (DIV2)
1585
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For this being commanded to all, all the Saints will haue care to performe it: yea, the Saint• alone partake of the benefit of others prayers:
For this being commanded to all, all the Saints will have care to perform it: yea, the Saint• alone partake of the benefit of Others Prayers:
p-acp d vbg vvn p-acp d, d dt n2 vmb vhi n1 pc-acp vvi pn31: uh, dt np1 av-j vvi pp-f dt n1 pp-f n2-jn n2:
(39) treatise (DIV2)
1585
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fo• though many wicked ones bee prayed for, yet th• benefit returnes into their bosome who make the prayer,
fo• though many wicked ones bee prayed for, yet th• benefit returns into their bosom who make the prayer,
n1 cs d j pi2 n1 vvn p-acp, av n1 n1 n2 p-acp po32 n1 r-crq vvb dt n1,
(39) treatise (DIV2)
1585
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as Christ said to his Disciples ( Mat. 10. 13.) If ye salute an house,
as christ said to his Disciples (Mathew 10. 13.) If you salute an house,
c-acp np1 vvd p-acp po31 n2 (np1 crd crd) cs pn22 vvb dt n1,
(39) treatise (DIV2)
1585
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5395
and if it be not worthy, let your peace returne to you. §. 48. Of praying for Magistrates.and if it be not worthy, let your peace return to you. §. 48. Of praying for Magistrates.
cc cs pn31 vbb xx j, vvb po22 n1 vvi p-acp pn22. §. crd pp-f vvg p-acp n2.
(39) treatise (DIV2)
1585
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2 PVblike persons, as Ministers of the Word, (of whom we shall more particularly speake on the 19. verse ) and Magistrates, as Kings, with all that are in authority, whom by name the Apostle mentioneth, where hee exhorteth to pray for others:
2 Public Persons, as Ministers of the Word, (of whom we shall more particularly speak on the 19. verse) and Magistrates, as Kings, with all that Are in Authority, whom by name the Apostle mentioneth, where he exhorteth to pray for Others:
crd j n2, c-acp n2 pp-f dt n1, (pp-f ro-crq pns12 vmb av-dc av-j vvi p-acp dt crd n1) cc n2, p-acp n2, p-acp d cst vbr p-acp n1, r-crq p-acp n1 dt n1 vvz, c-crq pns31 vvz pc-acp vvi p-acp n2-jn:
(39) treatise (DIV2)
1586
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and Dauid by name prayeth for them, saying; Giue thy iudgements to the King, O God, and thy righteousnesse to the Kings Sonne.
and David by name Prayeth for them, saying; Give thy Judgments to the King, Oh God, and thy righteousness to the Kings Son.
cc np1 p-acp n1 vvz p-acp pno32, vvg; vvb po21 n2 p-acp dt n1, uh np1, cc po21 n1 p-acp dt ng1 n1.
(39) treatise (DIV2)
1586
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5398
Vnder these may bee comprised all that haue any publike charge ouer others. 1 By reason of their office, they stand in Gods roome, and beare Gods image;
Under these may be comprised all that have any public charge over Others. 1 By reason of their office, they stand in God's room, and bear God's image;
p-acp d vmb vbi vvn d cst vhb d j n1 p-acp n2-jn. vvn p-acp n1 pp-f po32 n1, pns32 vvb p-acp ng1 n1, cc vvi npg1 n1;
(39) treatise (DIV2)
1586
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and in that respect are called, Gods Sonnes, yea, Gods. 2 They are of greatest vse, and in place to doe most good;
and in that respect Are called, God's Sons, yea, God's 2 They Are of greatest use, and in place to do most good;
cc p-acp d n1 vbr vvn, npg1 n2, uh, n2 crd pns32 vbr pp-f js n1, cc p-acp n1 pc-acp vdi av-ds j;
(39) treatise (DIV2)
1587
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and in that respect are ( as Dauids seruants said of him) worth ten thousand others.
and in that respect Are (as David Servants said of him) worth ten thousand Others.
cc p-acp d n1 vbr (p-acp npg1 n2 vvd pp-f pno31) j crd crd n2-jn.
(39) treatise (DIV2)
1588
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5401
This reason alleageth Saint Paul to vrge this duty, that wee may leade a quiet and peaceable life, in all godlinesse and honesty: This reason allegeth Saint Paul to urge this duty, that we may lead a quiet and peaceable life, in all godliness and honesty:
d n1 vvz n1 np1 pc-acp vvi d n1, cst pns12 vmb vvi dt j-jn cc j n1, p-acp d n1 cc n1:
(39) treatise (DIV2)
1588
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whereby he implieth, that vnder God they may be an especiall meanes for vs to leade such a life.
whereby he Implies, that under God they may be an especial means for us to lead such a life.
c-crq pns31 vvz, cst p-acp np1 pns32 vmb vbi dt j n2 p-acp pno12 pc-acp vvi d dt n1.
(39) treatise (DIV2)
1588
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5403
§. 49. Of praying for Friends.
§. 49. Of praying for Friends.
§. crd pp-f vvg p-acp n2.
(39) treatise (DIV2)
1588
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5404
3 SVch as God hath linked vnto vs by any outward naturall & ciuill bonds, as Kindred, Alliance, Neighbourhood, Friendship, Office, or the like.
3 Such as God hath linked unto us by any outward natural & civil bonds, as Kindred, Alliance, Neighbourhood, Friendship, Office, or the like.
crd d c-acp np1 vhz vvn p-acp pno12 p-acp d j j cc j n2, p-acp n1, n1, n1, n1, n1, cc dt j.
(39) treatise (DIV2)
1589
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5405
Now the nearer •hese bonds be, the more especially must we pray one for •other.
Now the nearer •hese bonds be, the more especially must we pray one for •other.
av dt jc n1 n2 vbi, dt av-dc av-j vmb pns12 vvi pi p-acp n-jn.
(39) treatise (DIV2)
1589
Image 12
5406
The nearest outward bond is Matrimony, therefore husbands and wiues must most especially pray one for another, The nearest outward bound is Matrimony, Therefore Husbands and wives must most especially pray one for Another,
dt js j n1 vbz n1, av n2 cc n2 vmb av-ds av-j vvi pi p-acp n-jn,
(39) treatise (DIV2)
1589
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5407
as Isack for Rebecca: then parents and children, as Abram for Ismael: next brothers and sisters,
as Isaac for Rebecca: then Parents and children, as Abram for Ishmael: next Brother's and Sisters,
c-acp np1 p-acp np1: av n2 cc n2, c-acp np1 p-acp np1: ord n2 cc n2,
(39) treatise (DIV2)
1589
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5408
as Ioseph for Beniamin: & masters & seruants, as Abrams seruant prayed for his Master.
as Ioseph for Benjamin: & Masters & Servants, as Abrams servant prayed for his Master.
c-acp np1 p-acp np1: cc n2 cc n2, c-acp npg1 n1 vvd p-acp po31 n1.
(39) treatise (DIV2)
1589
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The blessing which God bestowed on Potiphar for Iosephs sake, sheweth that Ioseph prayed for his Master: The blessing which God bestowed on Potiphar for Joseph's sake, shows that Ioseph prayed for his Master:
dt n1 r-crq np1 vvd p-acp np1 p-acp np1 n1, vvz d np1 vvd p-acp po31 n1:
(39) treatise (DIV2)
1589
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likewise such kindred as are out of the family one for another, and neighbour for neighbour, friend for friend, countryman for countryman, &c. God hath knit persons together by those outward bonds for the mutuall good one of another, that they might be more helpfull one to another.
likewise such kindred as Are out of the family one for Another, and neighbour for neighbour, friend for friend, countryman for countryman, etc. God hath knit Persons together by those outward bonds for the mutual good one of Another, that they might be more helpful one to Another.
av d n1 c-acp vbr av pp-f dt n1 crd p-acp n-jn, cc n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, av np1 vhz vvn n2 av p-acp d j n2 p-acp dt j j pi pp-f n-jn, cst pns32 vmd vbi av-dc j pi p-acp n-jn.
(39) treatise (DIV2)
1589
Image 12
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In which respect the Apostle calleth these bonds, ioynts of furniture, or bonds of ministration, that is, bonds whereby the seuerall parties that are knit together furnish one another, by receiuing helpe one from another,
In which respect the Apostle calls these bonds, Joints of furniture, or bonds of ministration, that is, bonds whereby the several parties that Are knit together furnish one Another, by receiving help one from Another,
p-acp r-crq n1 dt n1 vvz d n2, n2 pp-f n1, cc n2 pp-f n1, cst vbz, n2 c-crq dt j n2 cst vbr vvn av vvi pi j-jn, p-acp vvg n1 crd p-acp n-jn,
(39) treatise (DIV2)
1590
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and conueighing helpe one to another.
and conveying help one to Another.
cc vvg n1 crd p-acp n-jn.
(39) treatise (DIV2)
1590
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Now prayer is the best meanes wherein and whereby we may be helpfull one to another.
Now prayer is the best means wherein and whereby we may be helpful one to Another.
av n1 vbz dt js n2 c-crq cc c-crq pns12 vmb vbi j pi p-acp n-jn.
(39) treatise (DIV2)
1590
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§. 50. Of praying for strangers.
§. 50. Of praying for Strangers.
§. crd pp-f vvg p-acp n2.
(39) treatise (DIV2)
1590
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5415
4 STrangers, euen those with whom wee haue no acquaintāce, & to whō we are boūd by no other bon• then that common bond which passeth betwixt man an• man, whereby all Adams sonnes are knit together.
4 Strangers, even those with whom we have no acquaintance, & to whom we Are bound by no other bon• then that Common bound which passes betwixt man an• man, whereby all Adams Sons Are knit together.
crd n2, av-j d p-acp ro-crq pns12 vhb dx n1, cc p-acp ro-crq pns12 vbr vvn p-acp dx j-jn n1 av cst j n1 r-crq vvz p-acp n1 n1 n1, c-crq d npg1 n2 vbr vvn av.
(39) treatise (DIV2)
1591
Image 12
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Thes• are comprised vnder that general particle all men. Ind•uers Psalmes are Prayers for the Gentiles, Abram prayed for the Sodomites.
Thes• Are comprised under that general particle all men. Ind•uers Psalms Are Prayers for the Gentiles, Abram prayed for the Sodomites.
np1 vbr vvn p-acp d j n1 d n2. vvz n2 vbr n2 p-acp dt n2-j, np1 vvd p-acp dt n2.
(39) treatise (DIV2)
1591
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5417
Loue extendeth it selfe so far.
Love extendeth it self so Far.
n1 vvz pn31 n1 av av-j.
(39) treatise (DIV2)
1592
Image 12
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For the Law expres• commandeth to loue the stranger, & to be helpful vnto 〈 ◊ 〉 And Christ excellently setteth it forth in the example• the Samaritan, that succoured the wounded man who• he found in the way. For the Law expres• commands to love the stranger, & to be helpful unto 〈 ◊ 〉 And christ excellently sets it forth in the example• the Samaritan, that succored the wounded man who• he found in the Way.
p-acp dt n1 n1 vvz pc-acp vvi dt n1, cc p-acp vbb j p-acp 〈 sy 〉 cc np1 av-j vvz pn31 av p-acp dt n1 dt np1, cst vvd dt j-vvn n1 n1 pns31 vvd p-acp dt n1.
(39) treatise (DIV2)
1592
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5419
§. 51. Of praying for enemies.
§. 51. Of praying for enemies.
§. crd pp-f vvg p-acp n2.
(39) treatise (DIV2)
1592
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5420
5 ENemies, euen those who hate, curse, hurt and persecute vs. This Christ expresly commanded & himselfe also practised,
5 ENemies, even those who hate, curse, hurt and persecute us This christ expressly commanded & himself also practised,
crd n2, av d r-crq n1, vvb, n1 cc vvi pno12 d np1 av-j vvn cc px31 av vvn,
(39) treatise (DIV2)
1593
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for when his enemies had spit out the venome of their malice against him, and done what hurt they could vnto him, he prayed for them,
for when his enemies had spit out the venom of their malice against him, and done what hurt they could unto him, he prayed for them,
c-acp c-crq po31 n2 vhd n1 av dt n1 pp-f po32 n1 p-acp pno31, cc vdn r-crq n1 pns32 vmd p-acp pno31, pns31 vvd p-acp pno32,
(39) treatise (DIV2)
1593
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5422
and said Father forgiue them. So did his Apostle, both command it, and practise it: For to others he said, Blesse them that persecute you.
and said Father forgive them. So did his Apostle, both command it, and practise it: For to Others he said, Bless them that persecute you.
cc vvd n1 vvb pno32. av vdd po31 n1, d vvb pn31, cc vvi pn31: c-acp p-acp n2-jn pns31 vvd, vvb pno32 d vvi pn22.
(39) treatise (DIV2)
1593
Image 12
5423
Of himselfe he said, We are euill spoken of, and we pray.
Of himself he said, We Are evil spoken of, and we pray.
pp-f px31 pns31 vvd, pns12 vbr av-jn vvn pp-f, cc pns12 vvb.
(39) treatise (DIV2)
1593
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5424
While the enemies of Stephen were throwing stones at him as thicke as haile stones, Hee kneeled downe and cryed with a loude voice, Lord lay not this sinne to their charge.
While the enemies of Stephen were throwing stones At him as thick as hail stones, He kneeled down and cried with a loud voice, Lord lay not this sin to their charge.
cs dt n2 pp-f np1 vbdr vvg n2 p-acp pno31 c-acp av-j c-acp n1 n2, pns31 vvd a-acp cc vvd p-acp dt j n1, n1 vvb xx d n1 p-acp po32 n1.
(39) treatise (DIV2)
1593
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Thus indeed shall wee manifest true Christian loue to be in our hearts:
Thus indeed shall we manifest true Christian love to be in our hearts:
av av vmb pns12 vvi j njp n1 pc-acp vbi p-acp po12 n2:
(39) treatise (DIV2)
1594
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for christianity teacheth vs to ouercome euill with goodnesse. The Scribes and Pharises which followed the principles of nature, taught to hate enemies. So did the heathen in their best moral Philosophy. for christianity Teaches us to overcome evil with Goodness. The Scribes and Pharisees which followed the principles of nature, taught to hate enemies. So did the heathen in their best moral Philosophy.
p-acp n1 vvz pno12 p-acp vvn j-jn p-acp n1. dt n2 cc np2 r-crq vvd dt n2 pp-f n1, vvn pc-acp vvi n2. av vdd dt j-jn p-acp po32 js n1 n1.
(39) treatise (DIV2)
1594
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Christians onely & those true and sound Christians can attaine to his extent of loue: it is impossible for a natural man to loue his enemie truly and intirely:
Christians only & those true and found Christians can attain to his extent of love: it is impossible for a natural man to love his enemy truly and entirely:
np1 av-j cc d j cc j np1 vmb vvi p-acp po31 n1 pp-f n1: pn31 vbz j p-acp dt j n1 pc-acp vvi po31 n1 av-j cc av-j:
(39) treatise (DIV2)
1594
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5428
none euer did, or can doe it, but those who haue the spirit of Christ in them.
none ever did, or can do it, but those who have the Spirit of christ in them.
pi av vdd, cc vmb vdi pn31, cc-acp d r-crq vhb dt n1 pp-f np1 p-acp pno32.
(39) treatise (DIV2)
1594
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5429
§. 52. Of mens failing in praying for others.
§. 52. Of men's failing in praying for Others.
§. crd pp-f ng2 vvg p-acp vvg p-acp n2-jn.
(39) treatise (DIV2)
1594
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5430
IF in these points of praying for others we obserue how farre most goe, we shall find how exceedingly most faile therein,
IF in these points of praying for Others we observe how Far most go, we shall find how exceedingly most fail therein,
cs p-acp d n2 pp-f vvg p-acp n2-jn pns12 vvb c-crq av-j av-ds vvi, pns12 vmb vvi c-crq av-vvg av-ds vvb av,
(39) treatise (DIV2)
1595
Image 12
5431
and come short of their dutie.
and come short of their duty.
cc vvb j pp-f po32 n1.
(39) treatise (DIV2)
1595
Image 12
5432
1 Not onely Atheists, but euen few of those that beare the title of calling vpon God, come to this extent of loue to pray for their enemies.
1 Not only Atheists, but even few of those that bear the title of calling upon God, come to this extent of love to pray for their enemies.
vvd xx av-j n2, cc-acp av d pp-f d cst vvb dt n1 pp-f vvg p-acp np1, vvb p-acp d n1 pp-f n1 pc-acp vvi p-acp po32 n2.
(39) treatise (DIV2)
1596
Image 12
5433
Many can pray for their friends, but who for their enemies? I doubt not but many finding this point so clearely and euidently laid downe in the Scriptures, are perswaded that it is a duty,
Many can pray for their Friends, but who for their enemies? I doubt not but many finding this point so clearly and evidently laid down in the Scriptures, Are persuaded that it is a duty,
av-d vmb vvi p-acp po32 n2, cc-acp q-crq p-acp po32 n2? pns11 vvb xx p-acp d vvg d n1 av av-j cc av-j vvn a-acp p-acp dt n2, vbr vvn cst pn31 vbz dt n1,
(39) treatise (DIV2)
1596
Image 12
5434
and thereupon sometimes when their blood is colde, and the wrongs of their enemies somewhat out of their minds, can say God forgiue them: or for forme and custome sake,
and thereupon sometime when their blood is cold, and the wrongs of their enemies somewhat out of their minds, can say God forgive them: or for Form and custom sake,
cc av av c-crq po32 n1 vbz j-jn, cc dt n2-jn pp-f po32 n2 av av pp-f po32 n2, vmb vvi np1 vvb pno32: cc p-acp n1 cc n1 n1,
(39) treatise (DIV2)
1596
Image 12
5435
when they heare the Minister vtter this clause of the Letany, That it may please thee to forgiue our enemies, persecuters,
when they hear the Minister utter this clause of the Letany, That it may please thee to forgive our enemies, persecuters,
c-crq pns32 vvb dt n1 vvb d n1 pp-f dt n1, cst pn31 vmb vvi pno21 pc-acp vvi po12 n2, n2,
(39) treatise (DIV2)
1596
Image 12
5436
and slanderers, and to turne their hearts, can answer; We beseech thee to heare vs good Lord: and slanderers, and to turn their hearts, can answer; We beseech thee to hear us good Lord:
cc n2, cc pc-acp vvi po32 n2, vmb vvi; pns12 vvb pno21 pc-acp vvi pno12 j n1:
(39) treatise (DIV2)
1596
Image 12
5437
but from the heart to pray for them euen when they wrong vs, or while their iniuries are fresh in our memories (as Christ and Stephen did) is a rare matter,
but from the heart to pray for them even when they wrong us, or while their injuries Are fresh in our memories (as christ and Stephen did) is a rare matter,
cc-acp p-acp dt n1 pc-acp vvi p-acp pno32 av-j c-crq pns32 vvb pno12, cc cs po32 n2 vbr j p-acp po12 n2 (c-acp np1 cc np1 vdd) vbz dt j n1,
(39) treatise (DIV2)
1596
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5438
so rare as few attaine vnto it:
so rare as few attain unto it:
av j c-acp d vvi p-acp pn31:
(39) treatise (DIV2)
1596
Image 12
5439
witnesse that pronenesse which is in the best (if not openly to curse, and vse fearefull imprecations as the worser sort doe,
witness that proneness which is in the best (if not openly to curse, and use fearful imprecations as the Worse sort do,
vvb d n1 r-crq vbz p-acp dt js (cs xx av-j pc-acp vvi, cc vvi j n2 p-acp dt jc n1 vdb,
(39) treatise (DIV2)
1596
Image 12
5440
yet) inwardly to wish, and imagine many euils against them.
yet) inwardly to wish, and imagine many evils against them.
av) av-j p-acp n1, cc vvi d n2-jn p-acp pno32.
(39) treatise (DIV2)
1596
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5441
This desire of reuenge being one of the lusts of the flesh, we must labour to maintaine a contrary lust of the spirit, which is to loue our enemies, and pray for them:
This desire of revenge being one of the Lustiest of the Flesh, we must labour to maintain a contrary lust of the Spirit, which is to love our enemies, and pray for them:
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(39) treatise (DIV2)
1596
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for The spirit lusteth against the flesh.
for The Spirit Lusteth against the Flesh.
c-acp dt n1 vvz p-acp dt n1.
(39) treatise (DIV2)
1596
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5443
If we be led by the spirit, we shal not fulfill the lusts of the flesh.
If we be led by the Spirit, we shall not fulfil the Lustiest of the Flesh.
cs pns12 vbb vvn p-acp dt n1, pns12 vmb xx vvi dt n2 pp-f dt n1.
(39) treatise (DIV2)
1596
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2 If it be a breach of loue not to pray for our enemies, how great a fault is it to refuse,
2 If it be a breach of love not to pray for our enemies, how great a fault is it to refuse,
crd cs pn31 vbb dt n1 pp-f n1 xx pc-acp vvi p-acp po12 n2, c-crq j dt n1 vbz pn31 pc-acp vvi,
(39) treatise (DIV2)
1597
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or forget to pray for those who neuer hurt vs, because they are strangers, vnknowne,
or forget to pray for those who never hurt us, Because they Are Strangers, unknown,
cc vvb pc-acp vvi p-acp d r-crq av-x vvb pno12, c-acp pns32 vbr n2, j,
(39) treatise (DIV2)
1597
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and (as men thinke) they no whit beholding vnto them? Is this for Gods sake, Christs sake, conscience sake,
and (as men think) they no whit beholding unto them? Is this for God's sake, Christ sake, conscience sake,
cc (c-acp n2 vvb) pns32 dx n1 vvg p-acp pno32? vbz d p-acp ng1 n1, npg1 n1, n1 n1,
(39) treatise (DIV2)
1597
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5447
and loue sake, without respect of persons to performe this duty? If such knew the benefit of Prayer, they would bee glad to pertake of the benefit of their prayers who neuer knew them.
and love sake, without respect of Persons to perform this duty? If such knew the benefit of Prayer, they would be glad to partake of the benefit of their Prayers who never knew them.
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(39) treatise (DIV2)
1597
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Is it not then good reason that strangers whom they neuer knew should als. pertake of the benefit of their Prayers?
Is it not then good reason that Strangers whom they never knew should also. partake of the benefit of their Prayers?
vbz pn31 xx av j n1 cst n2 r-crq pns32 av-x vvd vmd av. vvb pp-f dt n1 pp-f po32 n2?
(39) treatise (DIV2)
1597
Image 12
5449
3 If to forget strangers be such a fault, how monstrous, inhumane, and vnnaturall a thing is it, to negle• this maine duty of loue, wherein we may doe so much good,
3 If to forget Strangers be such a fault, how monstrous, inhumane, and unnatural a thing is it, to negle• this main duty of love, wherein we may do so much good,
crd cs p-acp vvi n2 vbb d dt n1, c-crq j, j, cc j dt n1 vbz pn31, p-acp n1 d j n1 pp-f n1, c-crq pns12 vmb vdi av av-d j,
(39) treatise (DIV2)
1598
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and not performe it for those to whom wee are bound by particular and peculiar bonds? not onely some kinsfolke afarre off, countrey-men, fellow-citizens, townes-men, parishioners, neighbours, friends,
and not perform it for those to whom we Are bound by particular and peculiar bonds? not only Some kinsfolk afar off, countrymen, fellow-citizens, townsmen, parishioners, neighbours, Friends,
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(39) treatise (DIV2)
1598
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5451
and such like, but many which are very neere of blood, of one and the same family, bedfellowes, with the like, neuer pray one for another.
and such like, but many which Are very near of blood, of one and the same family, bedfellows, with the like, never pray one for Another.
cc d av-j, cc-acp d r-crq vbr av av-j pp-f n1, pp-f crd cc dt d n1, n2, p-acp dt j, av-x vvb pi p-acp n-jn.
(39) treatise (DIV2)
1598
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Not husbands and wiues, parents and children, brothers and sisters, with the like:
Not Husbands and wives, Parents and children, Brother's and Sisters, with the like:
xx n2 cc n2, n2 cc n2, n2 cc n2, p-acp dt j:
(39) treatise (DIV2)
1598
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many Parents other wise prouident for their children, faile in this maine point, whereby it commeth to passe that their prouidence faileth of the issue desired and expected.
many Parents other wise provident for their children, fail in this main point, whereby it comes to pass that their providence Faileth of the issue desired and expected.
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(39) treatise (DIV2)
1598
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The Apostle saith ▪ If there be any that prouideth not for his owne, he denyeth the faith and is worse then an Infidel. The Apostle Says ▪ If there be any that Provideth not for his own, he denyeth the faith and is Worse then an Infidel.
dt n1 vvz ▪ cs pc-acp vbb d cst vvz xx p-acp po31 d, pns31 vvz dt n1 cc vbz jc cs dt n1.
(39) treatise (DIV2)
1598
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5455
What is he then that prayeth not for his owne? shall not Diues rise vp in iudgement against such, who being in hell prayed that Lazarus might goe to his fathers house,
What is he then that Prayeth not for his own? shall not Diues rise up in judgement against such, who being in hell prayed that Lazarus might go to his Father's house,
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(39) treatise (DIV2)
1598
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and to his brethren to testifie vnto them, lest they also should come into that place of torment?
and to his brothers to testify unto them, lest they also should come into that place of torment?
cc p-acp po31 n2 pc-acp vvi p-acp pno32, cs pns32 av vmd vvi p-acp d n1 pp-f n1?
(39) treatise (DIV2)
1598
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4 The very heathen could say that a mans countrey is to be preferred before his family, publike persons before priuate,
4 The very heathen could say that a men country is to be preferred before his family, public Persons before private,
crd dt j n-jn vmd vvi d dt ng1 n1 vbz pc-acp vbi vvn p-acp po31 n1, j n2 p-acp j,
(39) treatise (DIV2)
1599
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yet many who professe themselues Christians, are very vnmindfull of the Church and Commonwealth where they liue, neuer calling vpon God for Ministers and Magistrates.
yet many who profess themselves Christians, Are very unmindful of the Church and Commonwealth where they live, never calling upon God for Ministers and Magistrates.
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(39) treatise (DIV2)
1599
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5459
May we not well thinke that this is one cause why there are so few good,
May we not well think that this is one cause why there Are so few good,
vmb pns12 xx av vvi cst d vbz crd n1 c-crq pc-acp vbr av d j,
(39) treatise (DIV2)
1599
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why such corruptions in both? assuredly if God were faithfully, earnestly, instantly called vpon, we should haue more store of better.
why such corruptions in both? assuredly if God were faithfully, earnestly, instantly called upon, we should have more store of better.
c-crq d n2 p-acp d? av-vvn cs np1 vbdr av-j, av-j, av-jn vvn p-acp, pns12 vmd vhi dc n1 pp-f jc.
(39) treatise (DIV2)
1599
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5461
5 In the last place what may we thinke of those who pray not for the Saints, all of whom aboue al other ought to be prayed for? can the loue of God be in such? But then what of such,
5 In the last place what may we think of those who pray not for the Saints, all of whom above all other ought to be prayed for? can the love of God be in such? But then what of such,
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(39) treatise (DIV2)
1600
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as are so farre from praying for any of them as they curse them, & wish all euill against them, in this respect,
as Are so Far from praying for any of them as they curse them, & wish all evil against them, in this respect,
c-acp vbr av av-j p-acp vvg p-acp d pp-f pno32 c-acp pns32 vvb pno32, cc vvi d n-jn p-acp pno32, p-acp d n1,
(39) treatise (DIV2)
1600
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5463
because they are Saints and vpright in heart? there be husbands that curse such wiues: parents, such children: maisters, such seruants: Magistrates, such subiects: Ministers, such people:
Because they Are Saints and upright in heart? there be Husbands that curse such wives: Parents, such children: masters, such Servants: Magistrates, such Subjects: Ministers, such people:
c-acp pns32 vbr n2 cc av-j p-acp n1? pc-acp vbi n2 cst vvb d n2: n2, d n2: n2, d n2: n2, d n2-jn: n2, d n1:
(39) treatise (DIV2)
1600
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and so on the other side, wiues such husbands, children such parents, &c. So also brothers such brothers, kinsmen such kinsmen, neighbours such neighbours, &c. Well may wee thinke that they who thus hate whom God loueth,
and so on the other side, wives such Husbands, children such Parents, etc. So also Brother's such Brother's, kinsmen such kinsmen, neighbours such neighbours, etc. Well may we think that they who thus hate whom God loves,
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(39) treatise (DIV2)
1600
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and curse whom God blesseth, are neither loued of God, nor shall receiue blessing from him, vnlesse they thorowly repent.
and curse whom God Blesses, Are neither loved of God, nor shall receive blessing from him, unless they thoroughly Repent.
cc vvb r-crq np1 vvz, vbr av-dx vvn pp-f np1, ccx vmb vvi n1 p-acp pno31, cs pns32 av-j vvi.
(39) treatise (DIV2)
1600
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The Apostle saith, pray for all Saints, among Saints excluding none at all ▪ they curse all Saints, euen those that are by outward bonds neerest knit vnto them.
The Apostle Says, pray for all Saints, among Saints excluding none At all ▪ they curse all Saints, even those that Are by outward bonds nearest knit unto them.
dt n1 vvz, vvb p-acp d n2, p-acp n2 vvg pix p-acp av-d ▪ pns32 vvb d n2, av d cst vbr p-acp j n2 av-j vvn p-acp pno32.
(39) treatise (DIV2)
1600
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This their bitter spite against Saints, whom otherwise they could loue, if they wee not Saints, argueth that they haue no part or fellowship in the body of Christ,
This their bitter spite against Saints, whom otherwise they could love, if they we not Saints, argue that they have no part or fellowship in the body of christ,
d po32 j n1 p-acp n2, ro-crq av pns32 vmd vvi, cs pns32 pns12 xx n2, vvz cst pns32 vhb dx n1 cc n1 p-acp dt n1 pp-f np1,
(39) treatise (DIV2)
1600
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nor in other priuiledges of the Saints.
nor in other privileges of the Saints.
ccx p-acp j-jn n2 pp-f dt n2.
(39) treatise (DIV2)
1600
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§. 53 Of the things which we are to pray for in the behalfe of others.
§. 53 Of the things which we Are to pray for in the behalf of Others.
§. crd pp-f dt n2 r-crq pns12 vbr pc-acp vvi p-acp p-acp dt n1 pp-f n2-jn.
(39) treatise (DIV2)
1600
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FOr the things which wee are to aske in praier for others, in generall they are whatsoeuer we may aske for our selues:
FOr the things which we Are to ask in prayer for Others, in general they Are whatsoever we may ask for our selves:
p-acp dt n2 r-crq pns12 vbr pc-acp vvi p-acp n1 p-acp n2-jn, p-acp n1 pns32 vbr q-crq pns12 vmb vvi p-acp po12 n2:
(39) treatise (DIV2)
1601
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5471
for proofe whereof obserue the forme of the Lords praier: in euery petition, where we aske any thing for our selues, we include others:
for proof whereof observe the Form of the lords prayer: in every petition, where we ask any thing for our selves, we include Others:
p-acp n1 c-crq vvb dt n1 pp-f dt n2 n1: p-acp d n1, c-crq pns12 vvb d n1 p-acp po12 n2, pns12 vvi n2-jn:
(39) treatise (DIV2)
1601
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we aske bread for others, giue vs our daily bread: so likewise forgiuenesse of sinnes, freedome from temptation, and deliuerance from euill.
we ask bred for Others, give us our daily bred: so likewise forgiveness of Sins, freedom from temptation, and deliverance from evil.
pns12 vvb n1 p-acp n2-jn, vvb pno12 po12 j n1: av av n1 pp-f n2, n1 p-acp n1, cc n1 p-acp n-jn.
(39) treatise (DIV2)
1601
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5473
Here therefore I might runne ouer againe al those particular points which were before deliuered concerning good things,
Here Therefore I might run over again all those particular points which were before Delivered Concerning good things,
av av pns11 vmd vvi a-acp av d d j n2 r-crq vbdr a-acp vvn vvg j n2,
(39) treatise (DIV2)
1601
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whether temporall, spirituall, or eternall, to be praied for, and euill things whether euill of fault,
whither temporal, spiritual, or Eternal, to be prayed for, and evil things whither evil of fault,
cs j, j, cc j, pc-acp vbi vvn p-acp, cc j-jn n2 cs j-jn pp-f n1,
(39) treatise (DIV2)
1601
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or euill of punishment to be prayed against, and apply them to prayers made for others: but that heedeth not;
or evil of punishment to be prayed against, and apply them to Prayers made for Others: but that heedeth not;
cc j-jn pp-f n1 pc-acp vbi vvn p-acp, cc vvi pno32 p-acp n2 vvn p-acp n2-jn: cc-acp cst vvz xx;
(39) treatise (DIV2)
1601
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onely here obserue this generall rule, that according to the needes of others, are prayers to be made for them.
only Here observe this general Rule, that according to the needs of Others, Are Prayers to be made for them.
av-j av vvi d j n1, cst vvg p-acp dt n2 pp-f n2-jn, vbr n2 pc-acp vbi vvn p-acp pno32.
(39) treatise (DIV2)
1601
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1 If they be not called, pray that they may be conuerted:
1 If they be not called, pray that they may be converted:
vvd cs pns32 vbb xx vvn, vvb cst pns32 vmb vbi vvn:
(39) treatise (DIV2)
1602
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no doubt but Christs prayer on the crosse was the cause that so many Iewes after his death were conuerted.
no doubt but Christ prayer on the cross was the cause that so many Iewes After his death were converted.
dx n1 p-acp npg1 n1 p-acp dt n1 vbds dt n1 cst av d np2 p-acp po31 n1 vbdr vvn.
(39) treatise (DIV2)
1602
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5479
The like may be said of Steuens praier. 2 If they be called, pray that they may be established, and grow in grace, as Saint Paul did.
The like may be said of Steuens prayer. 2 If they be called, pray that they may be established, and grow in grace, as Saint Paul did.
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(39) treatise (DIV2)
1602
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3 If they haue sinned, pray that their sinnes may be forgiuen. 4 If they be sicke, pray that they may be raised.
3 If they have sinned, pray that their Sins may be forgiven. 4 If they be sick, pray that they may be raised.
crd cs pns32 vhb vvn, vvb cst po32 n2 vmb vbi vvn. crd cs pns32 vbb j, vvb cst pns32 vmb vbi vvn.
(39) treatise (DIV2)
1604
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5 If they be wrongfully imprisoned, that they may be deliuered, and so according to other needs.
5 If they be wrongfully imprisoned, that they may be Delivered, and so according to other needs.
crd cs pns32 vbb av-j vvn, cst pns32 vmb vbi vvn, cc av vvg p-acp j-jn av.
(39) treatise (DIV2)
1606
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§. 54. This Gods will not knowne, is no sufficient cause to hinder praier for others.
§. 54. This God's will not known, is no sufficient cause to hinder prayer for Others.
§. crd d n2 vmb xx vvn, vbz dx j n1 pc-acp vvi n1 p-acp n2-jn.
(39) treatise (DIV2)
1606
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5483
Obiect. THus may wee crosse Gods determined purpose, by praying for those things which God doth not purpose to grant:Object. THus may we cross God's determined purpose, by praying for those things which God does not purpose to grant:
n1. av vmb pns12 vvi n2 vvn n1, p-acp vvg p-acp d n2 r-crq np1 vdz xx n1 pc-acp vvi:
(39) treatise (DIV2)
1607
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as to pray for a mans life, when his time of departure is come. Answ. 1. The same might be obiected against praier for our selues:
as to pray for a men life, when his time of departure is come. Answer 1. The same might be objected against prayer for our selves:
c-acp pc-acp vvi p-acp dt ng1 n1, c-crq po31 n1 pp-f n1 vbz vvn. np1 crd dt d vmd vbi vvn p-acp n1 p-acp po12 n2:
(39) treatise (DIV2)
1607
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and then what praier should be made? 2 Gods reuealed will is the rule and ground of our praiers:
and then what prayer should be made? 2 God's revealed will is the Rule and ground of our Prayers:
cc av q-crq n1 vmd vbi vvn? crd n2 vvn n1 vbz dt n1 cc n1 pp-f po12 n2:
(39) treatise (DIV2)
1608
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5486
we are not to search into his secret counsell: but whatsoeuer we find warranted in the word, to pray for.
we Are not to search into his secret counsel: but whatsoever we find warranted in the word, to pray for.
pns12 vbr xx pc-acp vvi p-acp po31 j-jn n1: cc-acp r-crq pns12 vvb vvn p-acp dt n1, pc-acp vvi p-acp.
(39) treatise (DIV2)
1609
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3 In all praiers for others, we must pray with limitation, and subiection to Gods will:
3 In all Prayers for Others, we must pray with limitation, and subjection to God's will:
crd n1 d n2 c-acp n2-jn, pns12 vmb vvi p-acp n1, cc n1 p-acp n2 vmb:
(39) treatise (DIV2)
1610
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there is nothing for which we can pray so absolutely in the behalfe of others, as in our owne behalfe:
there is nothing for which we can pray so absolutely in the behalf of Others, as in our own behalf:
pc-acp vbz pix p-acp r-crq pns12 vmb vvi av av-j p-acp dt n1 pp-f n2-jn, c-acp p-acp po12 d n1:
(39) treatise (DIV2)
1610
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for we cannot know the estate of others, so well as of our selues; §. 55. Of imprecations against ones selfe.
for we cannot know the estate of Others, so well as of our selves; §. 55. Of imprecations against ones self.
c-acp pns12 vmbx vvi dt n1 pp-f n2-jn, av av c-acp pp-f po12 n2; §. crd pp-f n2 p-acp pig n1.
(39) treatise (DIV2)
1610
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5490
THe fourth and last branch of Prayer is Expostulation, or Imprecation against others, which is a kind of Prayer whereby iudgement and vengeance is desired.
THe fourth and last branch of Prayer is Expostulation, or Imprecation against Others, which is a kind of Prayer whereby judgement and vengeance is desired.
dt ord cc ord n1 pp-f n1 vbz n1, cc n1 p-acp n2-jn, r-crq vbz dt n1 pp-f n1 c-crq n1 cc n1 vbz vvn.
(39) treatise (DIV2)
1611
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5491
In handling this point, I will shew, 1 What the persons be against whom imprecations may be made.
In handling this point, I will show, 1 What the Persons be against whom imprecations may be made.
p-acp vvg d n1, pns11 vmb vvi, vvd r-crq dt n2 vbb p-acp r-crq n2 vmb vbi vvn.
(39) treatise (DIV2)
1612
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2 In what respect they may be made. For the persons, No man may pray against himselfe:
2 In what respect they may be made. For the Persons, No man may pray against himself:
crd n1 r-crq n1 pns32 vmb vbi vvn. p-acp dt n2, dx n1 vmb vvi p-acp px31:
(39) treatise (DIV2)
1614
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5493
we haue no warrant in all the Scripture for it, and therefore it must needs be a matter of impiety:
we have no warrant in all the Scripture for it, and Therefore it must needs be a matter of impiety:
pns12 vhb dx n1 p-acp d dt n1 p-acp pn31, cc av pn31 vmb av vbi dt n1 pp-f n1:
(39) treatise (DIV2)
1615
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5494
besides it is against very nature it selfe, for No man euer yet hated himselfe, and therefore it must needs be matter of iniquitie and iniurie.
beside it is against very nature it self, for No man ever yet hated himself, and Therefore it must needs be matter of iniquity and injury.
p-acp pn31 vbz p-acp j n1 pn31 n1, c-acp dx n1 av av vvd px31, cc av pn31 vmb av vbi n1 pp-f n1 cc n1.
(39) treatise (DIV2)
1615
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Obiect. Many of the Saints haue made imprecations against themselues, as Dauid, Salomon, and other, who in their oathes vsed these and such like words, God doe so to me, and more also. Object. Many of the Saints have made imprecations against themselves, as David, Solomon, and other, who in their Oaths used these and such like words, God do so to me, and more also.
n1. d pp-f dt n2 vhb vvn n2 p-acp px32, c-acp np1, np1, cc n-jn, r-crq p-acp po32 n2 vvd d cc d j n2, np1 vdb av p-acp pno11, cc av-dc av.
(39) treatise (DIV2)
1616
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Answ. 1. When an oath is taken in truth, not falsly, in iudgement, not rashly, in righteousnesse, not wrongfully, the imprecation expressed or implyed therein, is not simply made, Answer 1. When an oath is taken in truth, not falsely, in judgement, not rashly, in righteousness, not wrongfully, the imprecation expressed or employed therein, is not simply made,
np1 crd c-crq dt n1 vbz vvn p-acp n1, xx av-j, p-acp n1, xx av-j, p-acp n1, xx av-j, dt n1 vvn cc vvn av, vbz xx av-j vvn,
(39) treatise (DIV2)
1617
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5497
as if he that tooke the oath desired any such thing to fall vpon himselfe,
as if he that took the oath desired any such thing to fallen upon himself,
c-acp cs pns31 cst vvd dt n1 vvd d d n1 pc-acp vvi p-acp px31,
(39) treatise (DIV2)
1617
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5498
but vsed onely for a more vehement testification of the truth to moue the hearer the rather to giue credence thereunto;
but used only for a more vehement testification of the truth to move the hearer the rather to give credence thereunto;
cc-acp vvd av-j p-acp dt av-dc j n1 pp-f dt n1 pc-acp vvi dt n1 dt av-c pc-acp vvi n1 av;
(39) treatise (DIV2)
1617
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or else to binde him that sweareth the more stedfastly to performe his oath.
or Else to bind him that Sweareth the more steadfastly to perform his oath.
cc av pc-acp vvi pno31 cst vvz dt av-dc av-j pc-acp vvi po31 n1.
(39) treatise (DIV2)
1617
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2 If any of the Saints haue vsed imprecations in an oath falsely, as Peter ▪ or rashly,
2 If any of the Saints have used imprecations in an oath falsely, as Peter ▪ or rashly,
crd cs d pp-f dt n2 vhb vvn n2 p-acp dt n1 av-j, p-acp np1 ▪ cc av-j,
(39) treatise (DIV2)
1618
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as the Princes in Ioshuahs time, or wrongfully, as Dauid; their examples are no good warrant.
as the Princes in Ioshuahs time, or wrongfully, as David; their Examples Are no good warrant.
c-acp dt n2 p-acp npg1 n1, cc av-j, p-acp np1; po32 n2 vbr dx j n1.
(39) treatise (DIV2)
1618
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Obiect. 2. A wife suspected by her husband, was bound by the Law to make imprecations against herselfe. Object. 2. A wife suspected by her husband, was bound by the Law to make imprecations against herself.
n1. crd dt n1 vvn p-acp po31 n1, vbds vvn p-acp dt n1 pc-acp vvi n2 p-acp px31.
(39) treatise (DIV2)
1619
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Answ. She was not bound to doe so.Answer She was not bound to do so.
np1 pns31 vbds xx vvn pc-acp vdi av.
(39) treatise (DIV2)
1620
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For if she were free of the crime laid to her charge, that imprecation wa• no imprecation:
For if she were free of the crime laid to her charge, that imprecation wa• no imprecation:
p-acp cs pns31 vbdr j pp-f dt n1 vvn p-acp po31 n1, cst n1 n1 dx n1:
(39) treatise (DIV2)
1620
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but if she were guilty, then she ought to acknowledge her fault, and not curse her selfe.
but if she were guilty, then she ought to acknowledge her fault, and not curse her self.
cc-acp cs pns31 vbdr j, cs pns31 vmd pc-acp vvi po31 n1, cc xx vvi po31 n1.
(39) treatise (DIV2)
1620
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If being guilty, she assented to that imprecation, it was her owne fault and not the bond of the Law.
If being guilty, she assented to that imprecation, it was her own fault and not the bound of the Law.
cs vbg j, pns31 vvd p-acp d n1, pn31 vbds po31 d n1 cc xx dt n1 pp-f dt n1.
(39) treatise (DIV2)
1620
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Vse. How impious are they against God, how iniurious against their owne soules, who vpon euery light occasion, Use. How impious Are they against God, how injurious against their own Souls, who upon every Light occasion,
vvb. c-crq j vbr pns32 p-acp np1, c-crq j p-acp po32 d n2, r-crq p-acp d j n1,
(39) treatise (DIV2)
1621
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yea and that many times falsly (for common rash swearers are oftentimes falseswearers,) do imprecate direfull vengeance against themselues,
yea and that many times falsely (for Common rash swearers Are oftentimes falseswearers,) do imprecate direful vengeance against themselves,
uh cc cst d n2 av-j (c-acp j j n2 vbr av n2,) vdb vvi j n1 p-acp px32,
(39) treatise (DIV2)
1621
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as, I would I might neuer stir, I would I might neuer eat bread more, I would I might die presently, I would I might be swallowed vp quicke, I would I might be damned.
as, I would I might never stir, I would I might never eat bred more, I would I might die presently, I would I might be swallowed up quick, I would I might be damned.
c-acp, pns11 vmd pns11 vmd av-x vvi, pns11 vmd pns11 vmd av-x vvi n1 av-dc, pns11 vmd pns11 vmd vvi av-j, pns11 vmd pns11 vmd vbi vvn a-acp av-j, pns11 vmd pns11 vmd vbi vvn.
(39) treatise (DIV2)
1621
Image 12
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Oh fearefull• the Iewes of ancient time were so fearefull of vttering imprecations, that when in their oathes they had occasion to vse them, they would either expresse them in generall termes,
O fearefull• the Iewes of ancient time were so fearful of uttering imprecations, that when in their Oaths they had occasion to use them, they would either express them in general terms,
uh n1 dt np2 pp-f j n1 vbdr av j pp-f vvg n2, cst c-crq p-acp po32 n2 pns32 vhd n1 pc-acp vvi pno32, pns32 vmd av-d vvi pno32 p-acp j n2,
(39) treatise (DIV2)
1621
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thus, God doe so to me, and more also:
thus, God do so to me, and more also:
av, np1 vdb av p-acp pno11, cc av-dc av:
(39) treatise (DIV2)
1621
Image 12
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or else leaue them cleane out, & make the sentence imperfect, as, if I do this or if I do not that, or if this be so, and there stay.
or Else leave them clean out, & make the sentence imperfect, as, if I do this or if I do not that, or if this be so, and there stay.
cc av vvb pno32 av-j av, cc vvi dt n1 j, c-acp, cs pns11 vdb d cc cs pns11 vdb xx d, cc cs d vbb av, cc pc-acp vvi.
(39) treatise (DIV2)
1621
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Thus Dauid, If I enter into the Tabernacle of mine house: If I goe vp into my bedde;
Thus David, If I enter into the Tabernacle of mine house: If I go up into my Bed;
av np1, cs pns11 vvb p-acp dt n1 pp-f po11 n1: cs pns11 vvb a-acp p-acp po11 n1;
(39) treatise (DIV2)
1621
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If I giue sleepe to mine eyes: If I give sleep to mine eyes:
cs pns11 vvb n1 p-acp po11 n2:
(39) treatise (DIV2)
1621
Image 12
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And thus Zedekiah vnto the Prophet Ieremiah: As the Lord liueth which made vs this soule:
And thus Zedekiah unto the Prophet Jeremiah: As the Lord lives which made us this soul:
cc av np1 p-acp dt n1 np1: p-acp dt n1 vvz r-crq vvd pno12 d n1:
(39) treatise (DIV2)
1621
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if I put thee to death, If I giue thee into the hand of these men that seeke thy life. if I put thee to death, If I give thee into the hand of these men that seek thy life.
cs pns11 vvb pno21 p-acp n1, cs pns11 vvb pno21 p-acp dt n1 pp-f d n2 cst vvb po21 n1.
(39) treatise (DIV2)
1621
Image 12
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Yea thus God himselfe, I haue sworne, if I lie vnto Dauid. And againe, I sweare in my wrath if they shall enter into my rest.
Yea thus God himself, I have sworn, if I lie unto David. And again, I swear in my wrath if they shall enter into my rest.
uh av np1 px31, pns11 vhb vvn, cs pns11 vvb p-acp np1. cc av, pns11 vvb p-acp po11 n1 cs pns32 vmb vvi p-acp po11 n1.
(39) treatise (DIV2)
1621
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To shew that this is the right translation of that forme of speech, the Apostle alleadging that forme of Gods oath so translateth it.
To show that this is the right Translation of that Form of speech, the Apostle alleging that Form of God's oath so Translate it.
pc-acp vvi cst d vbz dt j-jn n1 pp-f d n1 pp-f n1, dt n1 vvg d n1 pp-f npg1 n1 av vvz pn31.
(39) treatise (DIV2)
1621
Image 12
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What doth this teach vs, but that we should be very fearefull to vtter any imprecation against our selues, especially to doe it falsly or rashly? the Iewes, which caused Christ to be crucified,
What does this teach us, but that we should be very fearful to utter any imprecation against our selves, especially to doe it falsely or rashly? the Iewes, which caused christ to be Crucified,
q-crq vdz d vvi pno12, cc-acp cst pns12 vmd vbi av j pc-acp vvi d n1 p-acp po12 n2, av-j p-acp n1 pn31 av-j cc av-j? dt np2, r-crq vvd np1 pc-acp vbi vvn,
(39) treatise (DIV2)
1621
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and their posterity to this day haue felt the woe and curse of that imprecation which they made against themselues,
and their posterity to this day have felt the woe and curse of that imprecation which they made against themselves,
cc po32 n1 p-acp d n1 vhb vvn dt n1 cc n1 pp-f d n1 r-crq pns32 vvd p-acp px32,
(39) treatise (DIV2)
1621
Image 12
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when they said to Pilat of Christ, His bloud be vpon vs and our children:
when they said to Pilat of christ, His blood be upon us and our children:
c-crq pns32 vvd p-acp zz pp-f np1, po31 n1 vbb p-acp pno12 cc po12 n2:
(39) treatise (DIV2)
1621
Image 12
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So hath God caused the vengeance of many others imprecations to fal vpon their owne neckes, and that in iust iudgement.
So hath God caused the vengeance of many Others imprecations to fall upon their own necks, and that in just judgement.
av vhz np1 vvd dt n1 pp-f d n2-jn n2 pc-acp vvi p-acp po32 d n2, cc cst p-acp j n1.
(39) treatise (DIV2)
1621
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§. 56. Of the persons against whom imprecation may be made.
§. 56. Of the Persons against whom imprecation may be made.
§. crd pp-f dt n2 p-acp ro-crq n1 vmb vbi vvn.
(39) treatise (DIV2)
1621
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WHerefore lawful & warrantable imprecations, are to be made against others, & those other to be enemies (enemies I say, not our owne priuate enemies in particular causes, betwixt vs and them:
Wherefore lawful & warrantable imprecations, Are to be made against Others, & those other to be enemies (enemies I say, not our own private enemies in particular Causes, betwixt us and them:
c-crq j cc j n2, vbr pc-acp vbi vvn p-acp n2-jn, cc d n-jn pc-acp vbi n2 (n2 pns11 vvb, xx po12 d j n2 p-acp j n2, p-acp pno12 cc pno32:
(39) treatise (DIV2)
1622
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for these must be prayed for, as we heard before, but publike) such as are enemies to God, his Church and Gospel,
for these must be prayed for, as we herd before, but public) such as Are enemies to God, his Church and Gospel,
p-acp d vmb vbi vvn p-acp, c-acp pns12 vvd a-acp, cc-acp j) d a-acp vbr n2 p-acp np1, po31 n1 cc n1,
(39) treatise (DIV2)
1622
Image 12
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yea also obstinate, desperate, reprobate enemies, who neither will nor can bee reclaimed: as were Corah, Dathan, & Abiram, against whom Moses prayed.
yea also obstinate, desperate, Reprobate enemies, who neither will nor can be reclaimed: as were Corah, Dathan, & Abiram, against whom Moses prayed.
uh av j, j, j-jn n2, r-crq dx n1 ccx vmb vbi vvn: c-acp vbdr np1, np1, cc np1, p-acp ro-crq np1 vvd.
(39) treatise (DIV2)
1622
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Such were those against whom Dauid so earnestly praied, Psal. 109. 67, &c. and whom S. Paul wished to be cut off.
Such were those against whom David so earnestly prayed, Psalm 109. 67, etc. and whom S. Paul wished to be Cut off.
d vbdr d p-acp ro-crq np1 av av-j vvn, np1 crd crd, av cc r-crq n1 np1 vvd pc-acp vbi vvn a-acp.
(39) treatise (DIV2)
1622
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Such an one was Alexander concerning whom S. Paul thus prayed, The Lord reward him according to his works, meaning his euill works.
Such an one was Alexander Concerning whom S. Paul thus prayed, The Lord reward him according to his works, meaning his evil works.
d dt pi vbds np1 vvg r-crq n1 np1 av vvd, dt n1 vvb pno31 vvg p-acp po31 n2, vvg po31 j-jn n2.
(39) treatise (DIV2)
1622
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1. Quest. How can such be discerned? Answ. By an ordinary spirit they cannot be discerned, but onely by an extraordinary spirit,
1. Quest. How can such be discerned? Answer By an ordinary Spirit they cannot be discerned, but only by an extraordinary Spirit,
crd n1. q-crq vmb d vbi vvn? np1 p-acp dt j n1 pns32 vmbx vbi vvn, cc-acp av-j p-acp dt j n1,
(39) treatise (DIV2)
1623
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euen such a spirit as the Prophets and Apostles had, to whom God by his spirit reuealed what such and such persons were against whom they prayed.
even such a Spirit as the prophets and Apostles had, to whom God by his Spirit revealed what such and such Persons were against whom they prayed.
av d dt n1 p-acp dt n2 cc n2 vhd, p-acp ro-crq np1 p-acp po31 n1 vvn r-crq d cc d n2 vbdr p-acp ro-crq pns32 vvd.
(39) treatise (DIV2)
1624
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Wherefore when the Disciples would haue caused fire to come downe from heauen and consume the Samaritans, Christ said vnto them, Ye know not of what spirit ye are.
Wherefore when the Disciples would have caused fire to come down from heaven and consume the Samaritans, christ said unto them, You know not of what Spirit you Are.
c-crq c-crq dt n2 vmd vhi vvn n1 pc-acp vvi a-acp p-acp n1 cc vvi dt njp2, np1 vvd p-acp pno32, pn22 vvb xx pp-f r-crq n1 pn22 vbr.
(39) treatise (DIV2)
1624
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2 Quest. How then may ordinary persons make imprecations against any?
2 Quest. How then may ordinary Persons make imprecations against any?
crd n1. c-crq av vmb j n2 vvb n2 p-acp d?
(39) treatise (DIV2)
1625
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Ans. No ordinary man can lawfully make any imprecation against the persons of any particular distinct men:Ans. No ordinary man can lawfully make any imprecation against the Persons of any particular distinct men:
np1 dx j n1 vmb av-j vvi d n1 p-acp dt n2 pp-f d j j n2:
(39) treatise (DIV2)
1626
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Only in these three respects may imprecations be made. Only in these three respects may imprecations be made.
av-j p-acp d crd n2 vmb n2 vbb vvn.
(39) treatise (DIV2)
1626
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1. Indefinitely, against all such publike desparate enemies as were noted before, without any application of the imprecation to any particular persons, no not so much as in thought:
1. Indefinitely, against all such public desperate enemies as were noted before, without any application of the imprecation to any particular Persons, no not so much as in Thought:
crd av-j, p-acp d d j j n2 c-acp vbdr vvn a-acp, p-acp d n1 pp-f dt n1 p-acp d j n2, uh-dx xx av av-d c-acp p-acp n1:
(39) treatise (DIV2)
1627
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and thus was that general imprecation vsed when the Arke went forward, Rise vp Lord, and let thine enemies be scattered.
and thus was that general imprecation used when the Ark went forward, Rise up Lord, and let thine enemies be scattered.
cc av vbds cst j n1 vvd c-crq dt n1 vvd av-j, vvb a-acp n1, cc vvb po21 n2 vbb vvn.
(39) treatise (DIV2)
1627
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And thus Dauid vseth many generall imprecations, as Let them bee confounded which transgresse without cause.
And thus David uses many general imprecations, as Let them be confounded which transgress without cause.
cc av np1 vvz d j n2, c-acp vvb pno32 vbi vvn r-crq vvb p-acp n1.
(39) treatise (DIV2)
1627
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Let them all bee confounded that hate Sion, &c. Let them all be confounded that hate Sion, etc.
vvb pno32 d vbi vvn cst n1 np1, av
(39) treatise (DIV2)
1627
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2. Conditionally, as when we obserue any to persist obstinately in persecuting the Saints, and suppressing the Gospell, to desire, that if they belong to God, it would please God to turn their hart,
2. Conditionally, as when we observe any to persist obstinately in persecuting the Saints, and suppressing the Gospel, to desire, that if they belong to God, it would please God to turn their heart,
crd av-j, c-acp c-crq pns12 vvb d pc-acp vvi av-j p-acp vvg dt n2, cc vvg dt n1, pc-acp vvi, cst cs pns32 vvb p-acp np1, pn31 vmd vvi np1 pc-acp vvi po32 n1,
(39) treatise (DIV2)
1628
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or else if they belong not to him, to confound them: thus may impreiations be directed against particular men.
or Else if they belong not to him, to confound them: thus may impreiations be directed against particular men.
cc av cs pns32 vvb xx p-acp pno31, pc-acp vvi pno32: av vmb n2 vbb vvn p-acp j n2.
(39) treatise (DIV2)
1628
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3. Without any respect at all vnto their persons, lea•uing them vnto God, against their malitious plots and wicked deeds:
3. Without any respect At all unto their Persons, lea•uing them unto God, against their malicious plots and wicked Deeds:
crd p-acp d n1 p-acp d p-acp po32 n2, vvg pno32 p-acp np1, p-acp po32 j n2 cc j n2:
(39) treatise (DIV2)
1629
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thus Dauid prayed against the wicked policy of Achitophel, saying, O Lord I pray thee turne the counsell of Achitophel into foolishnesse.
thus David prayed against the wicked policy of Ahithophel, saying, Oh Lord I pray thee turn the counsel of Ahithophel into foolishness.
av np1 vvd p-acp dt j n1 pp-f np1, vvg, uh n1 pns11 vvb pno21 vvi dt n1 pp-f np1 p-acp n1.
(39) treatise (DIV2)
1629
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§. 57. Of the vnlawfulnesse of vsual imprecations.
§. 57. Of the unlawfulness of usual imprecations.
§. crd pp-f dt n1 pp-f j n2.
(39) treatise (DIV2)
1629
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AS for those vsuall imprecations, direfull and hatefull imprecatiōs, such as my hart abhorreth to think of,
AS for those usual imprecations, direful and hateful imprecations, such as my heart abhorreth to think of,
p-acp p-acp d j n2, j cc j n2, d c-acp po11 n1 vvz pc-acp vvi pp-f,
(39) treatise (DIV2)
1630
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& my tong is ashamed to name, which prophane & wicked men make against their neighbours, vpon euery petty wrong and slight occasion, they can neither stand with any true feare of God, nor loue to man.
& my tonge is ashamed to name, which profane & wicked men make against their neighbours, upon every Petty wrong and slight occasion, they can neither stand with any true Fear of God, nor love to man.
cc po11 n1 vbz j pc-acp vvi, r-crq j cc j n2 vvb p-acp po32 n2, p-acp d j n-jn cc j n1, pns32 vmb av-dx vvi p-acp d j n1 pp-f np1, ccx n1 p-acp n1.
(39) treatise (DIV2)
1630
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For to call vpon God who is A God of long suffering, and great forbearance, full of compassion and slow to anger, to be a reuenger of euery little iniury, argueth little respect of his greatnesse and goodnesse.
For to call upon God who is A God of long suffering, and great forbearance, full of compassion and slow to anger, to be a revenger of every little injury, argue little respect of his greatness and Goodness.
p-acp pc-acp vvi p-acp np1 r-crq vbz dt n1 pp-f j n1, cc j n1, j pp-f n1 cc j pc-acp vvi, pc-acp vbi dt n1 pp-f d j n1, vvz j n1 pp-f po31 n1 cc n1.
(39) treatise (DIV2)
1630
Image 12
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To wish Gods heauy vengeance to fall vpon the body, soule, goods, or any other things which belong vnto our neighbour, discouereth much malice, no loue.
To wish God's heavy vengeance to fallen upon the body, soul, goods, or any other things which belong unto our neighbour, Discovereth much malice, no love.
p-acp n1 npg1 j n1 pc-acp vvi p-acp dt n1, n1, n2-j, cc d j-jn n2 r-crq vvb p-acp po12 n1, vvz d n1, dx n1.
(39) treatise (DIV2)
1630
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Such were those of whom Dauid thus speaketh.
Such were those of whom David thus speaks.
d vbdr d pp-f r-crq np1 av vvz.
(39) treatise (DIV2)
1630
Image 12
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Their throate is an open sepulcher, The poyson of Aspes is vnder their lips, Their mouth is full of cursing and bitternesse. Their throat is an open sepulcher, The poison of Asps is under their lips, Their Mouth is full of cursing and bitterness.
po32 n1 vbz dt j n1, dt n1 pp-f n2 vbz p-acp po32 n2, po32 n1 vbz j pp-f vvg cc n1.
(39) treatise (DIV2)
1630
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Many mens tongues are so poysonous and fiery (being set on fire of hell ) that like madde dogs they spare none,
Many men's tongues Are so poisonous and fiery (being Set on fire of hell) that like mad Dogs they spare none,
d ng2 n2 vbr av j cc j (vbg vvn p-acp n1 pp-f n1) cst av-j j n2 pns32 vvb pix,
(39) treatise (DIV2)
1630
Image 12
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but curse and ban the most innocent and harmelesse that be:
but curse and ban the most innocent and harmless that be:
cc-acp vvb cc vvi dt av-ds j-jn cc j cst vbb:
(39) treatise (DIV2)
1630
Image 12
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yea, (which is horrible to heare) some curse their wiues, children, seruants, friends, the nearest and dearest vnto them that be, not for any wrong or euill,
yea, (which is horrible to hear) Some curse their wives, children, Servants, Friends, the nearest and dearest unto them that be, not for any wrong or evil,
uh, (r-crq vbz j pc-acp vvi) d vvb po32 n2, n2, n2, n2, dt js cc js-jn p-acp pno32 cst vbb, xx p-acp d n-jn cc n-jn,
(39) treatise (DIV2)
1630
Image 12
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but because they are, as they terme them, Puritans;
but Because they Are, as they term them, Puritans;
cc-acp c-acp pns32 vbr, c-acp pns32 vvb pno32, np2;
(39) treatise (DIV2)
1630
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but in truth honest and vpright hearted, fearefull to commit the least euill, conscionable in doing all duty (so neere as they can) to God and man.
but in truth honest and upright hearted, fearful to commit the least evil, conscionable in doing all duty (so near as they can) to God and man.
cc-acp p-acp n1 j cc av-j vvn, j pc-acp vvi dt av-ds j-jn, j p-acp vdg d n1 (av av-j c-acp pns32 vmb) p-acp np1 cc n1.
(39) treatise (DIV2)
1630
Image 12
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§. 58. Of the Popes manner of cursing.
§. 58. Of the Popes manner of cursing.
§. crd pp-f dt ng1 n1 pp-f vvg.
(39) treatise (DIV2)
1630
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AMong and aboue all others, he that taketh vpon him to be the Vicar of Christ,
AMong and above all Others, he that Takes upon him to be the Vicar of christ,
p-acp cc p-acp d n2-jn, pns31 cst vvz p-acp pno31 pc-acp vbi dt n1 pp-f np1,
(39) treatise (DIV2)
1631
Image 12
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and successour of Peter, doth exceede in hellish imprecations, and diuellish execrations:
and successor of Peter, does exceed in hellish imprecations, and devilish execrations:
cc n1 pp-f np1, vdz vvi p-acp j n2, cc j n2:
(39) treatise (DIV2)
1631
Image 12
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for he vseth, not suddenly and rashly, but deliberately and aduisedly, in and at his solemne seruing of God, to curse with bell, booke,
for he uses, not suddenly and rashly, but deliberately and advisedly, in and At his solemn serving of God, to curse with bell, book,
c-acp pns31 vvz, xx av-j cc av-j, cc-acp av-j cc av-vvn, p-acp cc p-acp po31 j vvg pp-f np1, pc-acp vvi p-acp n1, n1,
(39) treatise (DIV2)
1631
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and candle, and that to the very pit of hell, no meaner personages then the Lords Annointed, Kings and Queenes, together with their Subiects and whole Kingdomes,
and candle, and that to the very pit of hell, no meaner Personages then the lords Anointed, Kings and Queens, together with their Subjects and Whole Kingdoms,
cc n1, cc cst p-acp dt j n1 pp-f n1, av-dx jc n2 cs dt n2 vvn, n2 cc n2, av p-acp po32 n2-jn cc n-jn n2,
(39) treatise (DIV2)
1631
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and that for maintaining the true, ancient, Catholicke, and Apostolicke Faith.
and that for maintaining the true, ancient, Catholic, and Apostolic Faith.
cc cst p-acp vvg dt j, j, jp, cc j n1.
(39) treatise (DIV2)
1631
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Of him and all other which vniustly and vnchristianly vse such fearefull imprecations, if in time they repent not, I may vse the words of Dauid. As he loued cursing, so shall it come vnto him:
Of him and all other which unjustly and unchristianly use such fearful imprecations, if in time they Repent not, I may use the words of David. As he loved cursing, so shall it come unto him:
pp-f pno31 cc d n-jn r-crq av-j cc j n1 d j n2, cs p-acp n1 pns32 vvb xx, pns11 vmb vvi dt n2 pp-f np1. c-acp pns31 vvd vvg, av vmb pn31 vvi p-acp pno31:
(39) treatise (DIV2)
1632
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as he cloathed himselfe with cursing like a rayment, so shall it come into his bowels like water,
as he clothed himself with cursing like a raiment, so shall it come into his bowels like water,
c-acp pns31 vvd px31 p-acp vvg av-j dt n1, av vmb pn31 vvi p-acp po31 n2 av-j n1,
(39) treatise (DIV2)
1632
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and like oyle into his bones. and like oil into his bones.
cc j n1 p-acp po31 n2.
(39) treatise (DIV2)
1632
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Hitherto of those seuerall kinds of prayer which are comprised vnder request. The next kind is thanksgiuing. §. 59. Of Thankesgiuing.
Hitherto of those several Kinds of prayer which Are comprised under request. The next kind is thanksgiving. §. 59. Of Thanksgiving.
av pp-f d j n2 pp-f n1 r-crq vbr vvn p-acp n1. dt ord n1 vbz n1. §. crd pp-f n1.
(39) treatise (DIV2)
1633
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OVr Apostle giueth an excellent directiō for thanksgiuing, in the twentieth verse of the fifth Chapter of this Epistle, which because it is so fit for our present purpose, I will here handle. His words are these,
Our Apostle gives an excellent direction for thanksgiving, in the twentieth verse of the fifth Chapter of this Epistle, which Because it is so fit for our present purpose, I will Here handle. His words Are these,
po12 n1 vvz dt j n1 p-acp n1, p-acp dt ord n1 pp-f dt ord n1 pp-f d n1, r-crq c-acp pn31 vbz av j p-acp po12 j n1, pns11 vmb av vvi. po31 n2 vbr d,
(39) treatise (DIV2)
1634
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Ephes. 5. 20. Giue thankes alwaies for all things vnto God, euen the Father, in the name of our Lord Iesus Christ.Ephesians 5. 20. Give thanks always for all things unto God, even the Father, in the name of our Lord Iesus christ.
np1 crd crd vvb n2 av p-acp d n2 p-acp np1, av-j dt n1, p-acp dt n1 pp-f po12 n1 np1 np1.
(39) treatise (DIV2)
1635
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IN this direction are laid downe fiue particular points. 1 The duty it felfe, giue thankes.
IN this direction Are laid down fiue particular points. 1 The duty it self, give thanks.
p-acp d n1 vbr vvn a-acp crd j n2. vvd dt n1 pn31 n1, vvb n2.
(39) treatise (DIV2)
1636
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2 The person to whom it is to be performed, to God, euen the Father.
2 The person to whom it is to be performed, to God, even the Father.
crd dt n1 p-acp ro-crq pn31 vbz pc-acp vbi vvn, p-acp np1, av-j dt n1.
(39) treatise (DIV2)
1638
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3 The Mediator, in whose name it is to be performed, in the name of our Lord Iesus Christ.
3 The Mediator, in whose name it is to be performed, in the name of our Lord Iesus christ.
crd dt n1, p-acp rg-crq n1 pn31 vbz pc-acp vbi vvn, p-acp dt n1 pp-f po12 n1 np1 np1.
(39) treatise (DIV2)
1639
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4 The matter of thankesgiuing, all things. 5 The continuance thereof, alwaies.
4 The matter of thanksgiving, all things. 5 The Continuance thereof, always.
crd dt n1 pp-f n1, d n2. crd dt n1 av, av.
(39) treatise (DIV2)
1640
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1 For the duty or thing it selfe, Thankesgiuing is a gratefull acknowledgement of a kindnesse receiued.
1 For the duty or thing it self, Thanksgiving is a grateful acknowledgement of a kindness received.
vvn p-acp dt n1 cc n1 pn31 n1, n1 vbz dt j n1 pp-f dt n1 vvd.
(39) treatise (DIV2)
1642
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A kindnesse done, is the obiect of thankesgiuing, yet vnlesse the kindnesse done be accepted,
A kindness done, is the Object of thanksgiving, yet unless the kindness done be accepted,
dt n1 vdn, vbz dt n1 pp-f n1, av cs dt n1 vdn vbi vvn,
(39) treatise (DIV2)
1643
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and withall acknowledged to be a kindnesse, the heart of him to whom the kindnesse is done, will not bee affected to giue him that did it, thankes for it.
and withal acknowledged to be a kindness, the heart of him to whom the kindness is done, will not be affected to give him that did it, thanks for it.
cc av vvn pc-acp vbi dt n1, dt n1 pp-f pno31 p-acp ro-crq dt n1 vbz vdn, vmb xx vbi vvn pc-acp vvi pno31 cst vdd pn31, vvz p-acp pn31.
(39) treatise (DIV2)
1643
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Dauid did a great kindnesse for Nabal, as Nabals seruants could testifie: yet Nabal acknowledged it to be no kindnesse; David did a great kindness for Nabal, as Nabals Servants could testify: yet Nabal acknowledged it to be no kindness;
np1 vdd dt j n1 p-acp np1, p-acp npg1 n2 vmd vvi: av np1 vvd pn31 pc-acp vbi dx n1;
(39) treatise (DIV2)
1644
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and that made him to be so churlish and vngratefull to Dauid. §. 60. Of the person to whom all thankes is due.
and that made him to be so churlish and ungrateful to David. §. 60. Of the person to whom all thanks is due.
cc cst vvd pno31 pc-acp vbi av j cc j-u p-acp np1. §. crd pp-f dt n1 p-acp ro-crq d n2 vbz j-jn.
(39) treatise (DIV2)
1644
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2 THe person to whom thankes is due, is God the Father. Father hath reference especially vnto the onely begotten son of God Christ Iesus, as is more plainly expressed in these words, Blessed be God euen the Father of our Lord Iesus Christ.
2 THe person to whom thanks is due, is God the Father. Father hath Referente especially unto the only begotten son of God christ Iesus, as is more plainly expressed in these words, Blessed be God even the Father of our Lord Iesus christ.
crd dt n1 p-acp r-crq n2 vbz j-jn, vbz np1 dt n1. n1 vhz n1 av-j p-acp dt av-j vvn n1 pp-f np1 np1 np1, c-acp vbz av-dc av-j vvn p-acp d n2, vvn vbb np1 av-j dt n1 pp-f po12 n1 np1 np1.
(39) treatise (DIV2)
1645
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So as this clause doth note out the first person in Trinity:
So as this clause does note out the First person in Trinity:
av p-acp d n1 vdz vvi av dt ord n1 p-acp np1:
(39) treatise (DIV2)
1645
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yet doth it not exclude the other two persons: for thanksgiuing belongeth to the whole Trinity. S. Paul expresly giueth thankes to Iesus Christ: and yet excludeth not the Father or the holy Ghost: for what honour or worship soeuer is rightly performed to either of the persons, is also performed to euery of them.
yet does it not exclude the other two Persons: for thanksgiving belongeth to the Whole Trinity. S. Paul expressly gives thanks to Iesus christ: and yet excludeth not the Father or the holy Ghost: for what honour or worship soever is rightly performed to either of the Persons, is also performed to every of them.
av vdz pn31 xx vvi dt j-jn crd n2: p-acp n1 vvz p-acp dt j-jn np1. np1 np1 av-j vvz n2 p-acp np1 np1: cc av vvz xx dt n1 cc dt j n1: p-acp r-crq n1 cc n1 av vbz av-jn vvn p-acp d pp-f dt n2, vbz av vvn p-acp d pp-f pno32.
(39) treatise (DIV2)
1645
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But here & in many other places, this title Father (which is propper to the first person ) is added, to shew how our prayses come to be acceptable vnto God,
But Here & in many other places, this title Father (which is proper to the First person) is added, to show how our praises come to be acceptable unto God,
p-acp av cc p-acp d j-jn n2, d n1 n1 (r-crq vbz j p-acp dt ord n1) vbz vvn, pc-acp vvi c-crq po12 n2 vvb pc-acp vbi j p-acp np1,
(39) treatise (DIV2)
1645
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namely as God is the Father of our Lord Iesus Christ, and in him our gracious and louing Father.
namely as God is the Father of our Lord Iesus christ, and in him our gracious and loving Father.
av c-acp np1 vbz dt n1 pp-f po12 n1 np1 np1, cc p-acp pno31 po12 j cc j-vvg n1.
(39) treatise (DIV2)
1645
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Saint Iames rendreth a weighty reason to proue that all thankes is to be giuen to God, & to God alone, for saith he, euery good giuing and euery perfect gift commeth from the Father. Saint James rendereth a weighty reason to prove that all thanks is to be given to God, & to God alone, for Says he, every good giving and every perfect gift comes from the Father.
n1 np1 vvz dt j n1 pc-acp vvi d d n2 vbz pc-acp vbi vvn p-acp np1, cc p-acp np1 av-j, p-acp vvz pns31, d j vvg cc d j n1 vvz p-acp dt n1.
(39) treatise (DIV2)
1646
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Good things come from God, God is the author & giuer of them; God therefore is to be praised for them.
Good things come from God, God is the author & giver of them; God Therefore is to be praised for them.
j n2 vvb p-acp np1, np1 vbz dt n1 cc n1 pp-f pno32; np1 av vbz pc-acp vbi vvn p-acp pno32.
(39) treatise (DIV2)
1646
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Euery good thing commeth from God: therefore all praise is due to him. §. 61. Of the difference of thanks giuen to God and men.Every good thing comes from God: Therefore all praise is due to him. §. 61. Of the difference of thanks given to God and men.
d j n1 vvz p-acp np1: av d n1 vbz j-jn p-acp pno31. §. crd pp-f dt n1 pp-f n2 vvn p-acp np1 cc n2.
(39) treatise (DIV2)
1647
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Quest. ARe not Creatures to bee thanked for any kindnesse done by them? Answ. Not in that manner as God is to bee thanked.Quest. are not Creatures to be thanked for any kindness done by them? Answer Not in that manner as God is to be thanked.
n1. vbr xx n2 pc-acp vbi vvn p-acp d n1 vdn p-acp pno32? np1 xx p-acp d n1 c-acp np1 vbz pc-acp vbi vvn.
(39) treatise (DIV2)
1648
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God is simply, in and for himselfe to be praysed.
God is simply, in and for himself to be praised.
np1 vbz av-j, p-acp cc p-acp px31 p-acp vbi vvn.
(39) treatise (DIV2)
1649
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Simply, that is without any restraint, with all our heart, with all our soule, and with all our might,Simply, that is without any restraint, with all our heart, with all our soul, and with all our might,
av-j, cst vbz p-acp d n1, p-acp d po12 n1, p-acp d po12 n1, cc p-acp d po12 n1,
(39) treatise (DIV2)
1650
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and that for all his workes whatsoeuer. In and for himselfe, that is, in respect of no other whatsoeuer:
and that for all his works whatsoever. In and for himself, that is, in respect of no other whatsoever:
cc cst p-acp d po31 n2 r-crq. p-acp cc p-acp px31, cst vbz, p-acp n1 pp-f dx n-jn r-crq:
(39) treatise (DIV2)
1650
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For God is the very fountaine, the first and onely Author, the principall giuer of the good things we enioy.
For God is the very fountain, the First and only Author, the principal giver of the good things we enjoy.
c-acp np1 vbz dt j n1, dt ord cc j n1, dt j-jn n1 pp-f dt j n2 pns12 vvb.
(39) treatise (DIV2)
1651
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The things which we receiue by the ministry of any creature, originally we receiue from God.
The things which we receive by the Ministry of any creature, originally we receive from God.
dt n2 r-crq pns12 vvb p-acp dt n1 pp-f d n1, av-j pns12 vvb p-acp np1.
(39) treatise (DIV2)
1651
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Creatures are but the Stewards, Messengers, Ministers, and as it were Carriers of God: they bring Gods blessings one to another.
Creatures Are but the Stewards, Messengers, Ministers, and as it were Carriers of God: they bring God's blessings one to Another.
n2 vbr p-acp dt n2, n2, n2, cc c-acp pn31 vbdr n2 pp-f np1: pns32 vvb npg1 n2 pi p-acp n-jn.
(39) treatise (DIV2)
1651
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Wherefore they are not simply in and for themselues to be thanked for any thing.
Wherefore they Are not simply in and for themselves to be thanked for any thing.
q-crq pns32 vbr xx av-j p-acp cc p-acp px32 pc-acp vbi vvn p-acp d n1.
(39) treatise (DIV2)
1651
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The thankes which is giuen to them (if it be rightly giuen) is giuen them in the Lord, vnder him, onely for their paines & care in bringing Gods blessings vnto vs. When a personage of great state and place sendeth a present by his seruant, will he to whom that present is sent, thanke the seruant that brought it,
The thanks which is given to them (if it be rightly given) is given them in the Lord, under him, only for their pains & care in bringing God's blessings unto us When a personage of great state and place sends a present by his servant, will he to whom that present is sent, thank the servant that brought it,
dt n2 r-crq vbz vvn p-acp pno32 (cs pn31 vbb av-jn vvn) vbz vvn pno32 p-acp dt n1, p-acp pno31, av-j p-acp po32 n2 cc n1 p-acp vvg npg1 n2 p-acp pno12 c-crq dt n1 pp-f j n1 cc n1 vvz dt j p-acp po31 n1, vmb pns31 p-acp ro-crq d j vbz vvn, vvb dt n1 cst vvd pn31,
(39) treatise (DIV2)
1651
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or the Master that sent it? Surely I suppose he will both desire the seruant to thanke his Master,
or the Master that sent it? Surely I suppose he will both desire the servant to thank his Master,
cc dt n1 cst vvd pn31? np1 pns11 vvb pns31 vmb av-d vvi dt n1 pc-acp vvi po31 n1,
(39) treatise (DIV2)
1651
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and also when he hath opportunity himselfe, thanke him:
and also when he hath opportunity himself, thank him:
cc av c-crq pns31 vhz n1 px31, vvb pno31:
(39) treatise (DIV2)
1651
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if he thanke the bearer, it is onely for his paines in bringing the gift, not for the gift it selfe:
if he thank the bearer, it is only for his pains in bringing the gift, not for the gift it self:
cs pns31 vvb dt n1, pn31 vbz av-j p-acp po31 n2 p-acp vvg dt n1, xx p-acp dt n1 pn31 n1:
(39) treatise (DIV2)
1651
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yea, though he reward the messenger for his paines, yet he giueth the thankes to him that sent the gift.
yea, though he reward the Messenger for his pains, yet he gives the thanks to him that sent the gift.
uh, cs pns31 vvb dt n1 p-acp po31 n2, av pns31 vvz dt n2 p-acp pno31 cst vvd dt n1.
(39) treatise (DIV2)
1651
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Thus is thankes properly due to the originall author of a kindnesse: all thankes therefore is properly due to God, from whom euery good thing commeth.
Thus is thanks properly due to the original author of a kindness: all thanks Therefore is properly due to God, from whom every good thing comes.
av vbz n2 av-j j-jn p-acp dt j-jn n1 pp-f dt n1: d n2 av vbz av-j j-jn p-acp np1, p-acp ro-crq d j n1 vvz.
(39) treatise (DIV2)
1651
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§. 62. Of the Mediator, in whose name thankes is to be giuen.
§. 62. Of the Mediator, in whose name thanks is to be given.
§. crd pp-f dt n1, p-acp rg-crq n1 n2 vbz pc-acp vbi vvn.
(39) treatise (DIV2)
1651
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3 THe Mediator, in whose name thankes is to be giuen to God, is intituled by the Apostle, Our Lord Iesus Christ.
3 THe Mediator, in whose name thanks is to be given to God, is entitled by the Apostle, Our Lord Iesus christ.
crd dt n1, p-acp rg-crq n1 n2 vbz pc-acp vbi vvn p-acp np1, vbz vvn p-acp dt n1, po12 n1 np1 np1.
(39) treatise (DIV2)
1652
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The first title Lord, implieth that power and regiment which the Father hath giuen him (as he is Mediator Godman ) ouer all creatures.
The First title Lord, Implies that power and regiment which the Father hath given him (as he is Mediator Godman) over all creatures.
dt ord n1 n1, vvz cst n1 cc n1 r-crq dt n1 vhz vvn pno31 (c-acp pns31 vbz n1 np1) p-acp d n2.
(39) treatise (DIV2)
1653
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This regiment he exerciseth for the good of vs who are of his Church, and therefore by a kind of propriety he is called OVr Lord.
This regiment he Exerciseth for the good of us who Are of his Church, and Therefore by a kind of propriety he is called Our Lord.
d n1 pns31 vvz p-acp dt j pp-f pno12 r-crq vbr pp-f po31 n1, cc av p-acp dt n1 pp-f n1 pns31 vbz vvn po12 n1.
(39) treatise (DIV2)
1653
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The second title IESVS, which signifieth a Sauiour, setteth forth that all-sufficient, full, and perfect redemption and saluation, which he wrought for mankind.
The second title JESUS, which signifies a Saviour, sets forth that All-sufficient, full, and perfect redemption and salvation, which he wrought for mankind.
dt ord n1 np1, r-crq vvz dt n1, vvz av d j, j, cc j n1 cc n1, r-crq pns31 vvd p-acp n1.
(39) treatise (DIV2)
1654
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The reason of this name and title is rendered by an Angell vnto Ioseph, in these words;
The reason of this name and title is rendered by an Angel unto Ioseph, in these words;
dt n1 pp-f d n1 cc n1 vbz vvn p-acp dt n1 p-acp np1, p-acp d n2;
(39) treatise (DIV2)
1654
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Thou shalt call his name IESVS, for he shall saue his people from their sinnes. Thou shalt call his name JESUS, for he shall save his people from their Sins.
pns21 vm2 vvi po31 n1 np1, c-acp pns31 vmb vvi po31 n1 p-acp po32 n2.
(39) treatise (DIV2)
1654
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The third title CHRIST, (which signifieth Annointed ) implies the three Offices of Christ, whereunto he was annointed,
The third title CHRIST, (which signifies Anointed) Implies the three Offices of christ, whereunto he was anointed,
dt ord n1 np1, (r-crq vvz j-vvn) vvz dt crd n2 pp-f np1, c-crq pns31 vbds vvn,
(39) treatise (DIV2)
1655
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and set a part of his Father: his Princely Office to gouerne and protect his Church;
and Set a part of his Father: his Princely Office to govern and Pact his Church;
cc vvd dt n1 pp-f po31 n1: po31 j n1 pc-acp vvi cc vvi po31 n1;
(39) treatise (DIV2)
1655
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his Priestly Office, to offer himselfe a sacrifice, and to make continuall intercession for his Church.
his Priestly Office, to offer himself a sacrifice, and to make continual Intercession for his Church.
po31 j n1, pc-acp vvi px31 dt n1, cc pc-acp vvi j n1 p-acp po31 n1.
(39) treatise (DIV2)
1655
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His Propheticall Office to instruct, and direct his Church in the way of Saluation.
His Prophetical Office to instruct, and Direct his Church in the Way of Salvation.
po31 j n1 pc-acp vvi, cc vvi po31 n1 p-acp dt n1 pp-f n1.
(39) treatise (DIV2)
1655
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In the name of this Our Lord Iesus Crhist, must all the calues of our lippes, all our praises be offered vp vnto God.
In the name of this Our Lord Iesus Christ, must all the calves of our lips, all our praises be offered up unto God.
p-acp dt n1 pp-f d po12 n1 np1 np1, vmb d dt n2 pp-f po12 n2, d po12 n2 vbb vvn a-acp p-acp np1.
(39) treatise (DIV2)
1656
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Let vs by him (saith the Apostle, speaking of Christ Iesus) offer the sacrifice of praise. Let us by him (Says the Apostle, speaking of christ Iesus) offer the sacrifice of praise.
vvb pno12 p-acp pno31 (vvz dt n1, vvg pp-f np1 np1) vvb dt n1 pp-f n1.
(39) treatise (DIV2)
1656
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This point was before handled in the generall doctrine of Prayer. §. 63. Of the matter of Thanksgiuing.
This point was before handled in the general Doctrine of Prayer. §. 63. Of the matter of Thanksgiving.
d n1 vbds a-acp vvn p-acp dt j n1 pp-f n1. §. crd pp-f dt n1 pp-f n1.
(39) treatise (DIV2)
1656
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4 THe matter of thanksgiuing is very ample & large, limitted with no restraint, but extended to al things. So that whatsoeuer the Lord doth, affordeth matter of praise to the Saints.
4 THe matter of thanksgiving is very ample & large, limited with no restraint, but extended to all things. So that whatsoever the Lord does, affords matter of praise to the Saints.
crd dt n1 pp-f n1 vbz av j cc j, vvn p-acp dx n1, cc-acp vvn p-acp d n2. av cst r-crq dt n1 vdz, vvz n1 pp-f n1 p-acp dt n2.
(39) treatise (DIV2)
1657
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Oft is this generall particle all vsed in this point; In all things giue thankes, saith the Apostle in another place:
Oft is this general particle all used in this point; In all things give thanks, Says the Apostle in Another place:
av vbz d j n1 d vvn p-acp d n1; p-acp d n2 vvb n2, vvz dt n1 p-acp j-jn n1:
(39) treatise (DIV2)
1657
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Forget not all his benefits, saith Dauid. Wee know that all things worke together for good to them that loue God: Forget not all his benefits, Says David. we know that all things work together for good to them that love God:
vvb xx d po31 n2, vvz np1. pns12 vvb cst d n2 vvi av p-acp j p-acp pno32 cst vvb np1:
(39) treatise (DIV2)
1657
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If all things worke to our good, is it not iust and meete that thankes should be giuen for all things. If all things work to our good, is it not just and meet that thanks should be given for all things.
cs d n2 vvb p-acp po12 j, vbz pn31 xx j cc vvi d n2 vmd vbi vvn p-acp d n2.
(39) treatise (DIV2)
1658
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That wee may somewhat more distinctly discerne the matter of thanksgiuing, I will set downe in order some particular branches of this generall point.
That we may somewhat more distinctly discern the matter of thanksgiving, I will Set down in order Some particular branches of this general point.
cst pns12 vmb av av-dc av-j vvi dt n1 pp-f n1, pns11 vmb vvi a-acp p-acp n1 d j n2 pp-f d j n1.
(39) treatise (DIV2)
1659
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The matter of Thankesgiuing may sundry wayes be distinguished. 1 In regard of the nature, or kinde of benefits, They are Good things bestowed. Euill things remoued.
The matter of Thanksgiving may sundry ways be distinguished. 1 In regard of the nature, or kind of benefits, They Are Good things bestowed. Evil things removed.
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2 In regard of the quality of them, They are Spirituall. Temporall. 3 In regard of the manner of bestowing them.
2 In regard of the quality of them, They Are Spiritual. Temporal. 3 In regard of the manner of bestowing them.
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They are already giuen. promised to be giuen. 4 In regard of the persons vpon whom they are bestowed, which are Our selues. Others.
They Are already given. promised to be given. 4 In regard of the Persons upon whom they Are bestowed, which Are Our selves. Others.
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Vnder these generall heads there are many particular branches, which I will in order declare. §. 64. Of the spirituall blessings, for which thankes is to be giuen.
Under these general Heads there Are many particular branches, which I will in order declare. §. 64. Of the spiritual blessings, for which thanks is to be given.
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SPirituall blessings are Bestowed here on Earth. Reserued in Heauen.Spiritual blessings Are Bestowed Here on Earth. Reserved in Heaven.
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In the ranke of the former kinde of spirituall blessings, these particulars following must be accounted. In the rank of the former kind of spiritual blessings, these particulars following must be accounted.
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1 The ground of them, which is Election. Together with which we are to reckon the cause thereof, Gods free grace and rich mercy, and also the fruit thereof, certenty of saluation.
1 The ground of them, which is Election. Together with which we Are to reckon the cause thereof, God's free grace and rich mercy, and also the fruit thereof, certainty of salvation.
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2 The meritorious cause of them;
2 The meritorious cause of them;
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namely, our Redemption, vnder which wee must comprise, the price of our redemption, Christs blood, and the speciall fruits thereof,
namely, our Redemption, under which we must comprise, the price of our redemption, Christ blood, and the special fruits thereof,
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as Reconciliation, Adoption, Remission of sinnes, imputation of righteousnesse, &c. 3 The meanes of applying the benefits of our election and redemption, namely, the effectuall operation of Gods Spirit:
as Reconciliation, Adoption, Remission of Sins, imputation of righteousness, etc. 3 Thee means of applying the benefits of our election and redemption, namely, the effectual operation of God's Spirit:
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vnder this head are comprised effectuall vocation, regeneration, sanctification, and all those particular sanctifying graces, which we find & feele to be wrought in vs,
under this head Are comprised effectual vocation, regeneration, sanctification, and all those particular sanctifying graces, which we find & feel to be wrought in us,
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as Knowledge, Faith, Hope, Loue, Repentance, Patience, new Obedience, &c. together with the blessed fruits of them,
as Knowledge, Faith, Hope, Love, Repentance, Patience, new obedience, etc. together with the blessed fruits of them,
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as peace of conscience, ioy in the spirit, holy security, with the like.
as peace of conscience, joy in the Spirit, holy security, with the like.
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Finally the meanes which the Spirit vseth to worke, and encrease all these graces, are to be remembred, which are the Ministery of the Word, Administration of the Sacraments, and other holy Ordinances of God, together with liberty of the Sabbaths, of good and faithfull Ministers, of publike Assemblies, with the like.
Finally the means which the Spirit uses to work, and increase all these graces, Are to be remembered, which Are the Ministry of the Word, Administration of the Sacraments, and other holy Ordinances of God, together with liberty of the Sabbaths, of good and faithful Ministers, of public Assemblies, with the like.
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Those eternall blessings which are in Heauen reserued for vs, are such, as Eye hath not seene, nor eare heard,
Those Eternal blessings which Are in Heaven reserved for us, Are such, as Eye hath not seen, nor ear herd,
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nor haue entred into the heart of man. We cannot in particular reckon them vp:nor have entered into the heart of man. We cannot in particular reckon them up:
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yet in the generall we must haue our hearts filled with an holy admiration of them,
yet in the general we must have our hearts filled with an holy admiration of them,
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and our mouthes with praise for them. §. 65. Of the temporall blessings, for which thankes is to be giuen.
and our mouths with praise for them. §. 65. Of the temporal blessings, for which thanks is to be given.
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TEmporall blessings for which thankes is to be giuen, are such as concerne, 1 Mankinde in generall, as creation, and preseruation of Man:
Temporal blessings for which thanks is to be given, Are such as concern, 1 Mankind in general, as creation, and preservation of Man:
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Gods prouidence ouer him, and all the fruits and benefits of these. 2 The whole Church thorowout the World:
God's providence over him, and all the fruits and benefits of these. 2 The Whole Church throughout the World:
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the increase, peace, and prosperity of it: particularly the Churches in that Land where we liue.
the increase, peace, and Prosperity of it: particularly the Churches in that Land where we live.
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3 Common-wealths: and in particular that Common-wealth whereof we our selues are members: and therein in good Magistrates, good Lawes, peace, plenty, &c. 4 Families: especially our owne:
3 Commonwealths: and in particular that Commonwealth whereof we our selves Are members: and therein in good Magistrates, good Laws, peace, plenty, etc. 4 Families: especially our own:
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and therein good Gouernours, good seruants, good parents, good children, a competency of goods to maintaine the state of it.
and therein good Governors, good Servants, good Parents, good children, a competency of goods to maintain the state of it.
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If God giue not onely sufficiency, but also abundance, more thankes is to be giuen.
If God give not only sufficiency, but also abundance, more thanks is to be given.
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5 Our own persons; & in regard of them soūdnes of mind, health of body, ability to performe the work of our calling, Gods blessing on our labour and calling, with the like.
5 Our own Persons; & in regard of them soundness of mind, health of body, ability to perform the work of our calling, God's blessing on our labour and calling, with the like.
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§. 66. Ofgiuing thanks for remouing euils. EVils remoued, for which thankes is to bee giuen, are Publike. Priuate. both these Spirituall. Temporall.
§. 66. Ofgiuing thanks for removing evils. EVils removed, for which thanks is to be given, Are Public. Private. both these Spiritual. Temporal.
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Temporall publike euils arise from the enemies of the Church, Common-wealth. Thanks therfore is to be giuen when those enemies are either ouerthrown, or conuerted: Temporal public evils arise from the enemies of the Church, Commonwealth. Thanks Therefore is to be given when those enemies Are either overthrown, or converted:
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or when their conspiracies are discouered, & we preserued from their mischieuous practises, whether by warres, inuasions, treasons, rebellions,
or when their conspiracies Are discovered, & we preserved from their mischievous practises, whither by wars, invasions, treasons, rebellions,
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or priuie and secret plots, with the like. To this head may be referred, deliuerance from plagues, famines, fires, inundations, &c.
or privy and secret plots, with the like. To this head may be referred, deliverance from plagues, famines, fires, inundations, etc.
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Spirituall publike euils, are common publike sinnes, maintained by law, or common practise Publike sinnes which vse to be in diuerse countries maintained by law, are Idolatry, Superstition, Heresies, Vsury, Play-houses, Brothel-houses, &c. Publike sinnes maintained in many places by common practise are Swearing, Pro•hanenesse, Drunkennesse, Vncl•anenesse, Pride and brauery in apparrell, &c. When and where it pleaseth the Lord to afford a•ny meanes of reforming, Spiritual public evils, Are Common public Sins, maintained by law, or Common practice Public Sins which use to be in diverse countries maintained by law, Are Idolatry, Superstition, Heresies, Usury, Play-houses, brothelhouses, etc. Public Sins maintained in many places by Common practice Are Swearing, Pro•hanenesse, drunkenness, Vncl•anenesse, Pride and bravery in apparel, etc. When and where it Pleases the Lord to afford a•ny means of reforming,
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and restraining these publike sins, then and there is matter of thanksgiuing afforded.
and restraining these public Sins, then and there is matter of thanksgiving afforded.
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Spirituall priuate euils, are either such particular sinnes wherunto our selues are most giuen, or the causes of such sins (as the temptations of Satan, Spiritual private evils, Are either such particular Sins whereunto our selves Are most given, or the Causes of such Sins (as the temptations of Satan,
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or euil lusts, & the vaine allurements of others) or else a spirituall punishment of them (as trouble of minde, hardnes of heart, a tormenting conscience, a seared and sencelesse conscience, &c.) They who are deliuered out of any of these snares must bee thankfull for that deliuerance.
or evil Lustiest, & the vain allurements of Others) or Else a spiritual punishment of them (as trouble of mind, hardness of heart, a tormenting conscience, a seared and senseless conscience, etc.) They who Are Delivered out of any of these snares must be thankful for that deliverance.
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Priuate temporll euils, are such outward iudgements as God in anger inflicteth on men as punishments also of sinne: Private temporll evils, Are such outward Judgments as God in anger inflicteth on men as punishments also of sin:
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such are penurie, ignominie, paine, griefe, sicknesse, losse of goods, losse of friends, and other like crosses.
such Are penury, ignominy, pain, grief, sickness, loss of goods, loss of Friends, and other like Crosses.
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The remouing of these is matter of thanksgiuing. §. 67. Of giuing thanks for crosses.
The removing of these is matter of thanksgiving. §. 67. Of giving thanks for Crosses.
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YEt are not outward temporall iudgements, whether publike or priuate, alwaies to be simply accounted euils,
YEt Are not outward temporal Judgments, whither public or private, always to be simply accounted evils,
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but many times to bee reckoned and accounted in the number of Gods blessings.
but many times to be reckoned and accounted in the number of God's blessings.
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For God oft inflicteth them on his children, and that in loue, for their good. They are indeede grieuous,
For God oft inflicteth them on his children, and that in love, for their good. They Are indeed grievous,
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and irksome to the flesh, but many times profitable to the soule: an heauie burthen they are, but they bring forth a good & precious fruit:
and irksome to the Flesh, but many times profitable to the soul: an heavy burden they Are, but they bring forth a good & precious fruit:
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wherefore in regard of them, we must wholy refer our selues to Gods will, as Christ did in his bitter agonie.
Wherefore in regard of them, we must wholly refer our selves to God's will, as christ did in his bitter agony.
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If God bee pleased to preserue vs from them, or being fallen vpon vs, to remoue them, we are to account this preseruation and deliuerance, a blessing and fauor of the Lord,
If God be pleased to preserve us from them, or being fallen upon us, to remove them, we Are to account this preservation and deliverance, a blessing and favour of the Lord,
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and to be thankfull vnto God for it.
and to be thankful unto God for it.
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But otherwise if it please the Lord to lay any crosse vpon vs, or when it lieth on vs, stil to cōtinue it, we are also to take this as a token of loue, and to be thankfull. The reason is euident.
But otherwise if it please the Lord to lay any cross upon us, or when it lies on us, still to continue it, we Are also to take this as a token of love, and to be thankful. The reason is evident.
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For God being very wise, & knowing what is best for vs (euen much better then we our selues) & withall being a louing & tender father, exceeding carefull of our good, he doth so dispose our estate,
For God being very wise, & knowing what is best for us (even much better then we our selves) & withal being a loving & tender father, exceeding careful of our good, he does so dispose our estate,
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as may most make to our good. When he seeth it to be needefull, he laieth affliction vpon vs:
as may most make to our good. When he sees it to be needful, he Layeth affliction upon us:
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when it hath lien long enough vpon vs, then he rem oueth it.
when it hath lain long enough upon us, then he remembering oueth it.
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In this kinde he dealeth with his children, as skilfull and tender Physitians or Chirurgians doe with their patients, whose cure they seeke.
In this kind he deals with his children, as skilful and tender Physicians or Chirurgeons do with their patients, whose cure they seek.
p-acp d n1 pns31 vvz p-acp po31 n2, c-acp j cc j n2 cc n2 vdb p-acp po32 n2, rg-crq n1 pns32 vvb.
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Now therefore vpon this ground, we are to thinke euery estate whereunto the Lord bringeth vs to be the best for vs:
Now Therefore upon this ground, we Are to think every estate whereunto the Lord brings us to be the best for us:
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health to be the best when wee are in health, and sicknesse to be best, when we are sicke:
health to be the best when we Are in health, and sickness to be best, when we Are sick:
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aboundance to be best while we haue it, and want to bee best when we are in want, and so of other estates.
abundance to be best while we have it, and want to be best when we Are in want, and so of other estates.
n1 pc-acp vbi js n1 pns12 vhb pn31, cc vvb pc-acp vbi js c-crq pns12 vbr p-acp n1, cc av pp-f j-jn n2.
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Therefore when the Lord doth lay vpon vs any outward afflictions, wee must put them on the score of Gods fauours:
Therefore when the Lord does lay upon us any outward afflictions, we must put them on the score of God's favours:
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especially the good fruites of afflictions, as true humiliation, sound repentance, christian watchfulnesse, righteousnesse, &c. Now then to conclude this point, afflictions being tokens of Gods loue, tending to the good of the Saints, they are comprised vnder this general clause ALL THINGS, and are matter of thanksgiuing.
especially the good fruits of afflictions, as true humiliation, found Repentance, christian watchfulness, righteousness, etc. Now then to conclude this point, afflictions being tokens of God's love, tending to the good of the Saints, they Are comprised under this general clause ALL THINGS, and Are matter of thanksgiving.
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§. 68. Of the proofes of Scripture applyed to particular occasions of thanksgiuing. I Shall not neede to enter into any further enumeration of other particulars:
§. 68. Of the proofs of Scripture applied to particular occasions of thanksgiving. I Shall not need to enter into any further enumeration of other particulars:
§. crd pp-f dt n2 pp-f np1 vvd p-acp j n2 pp-f n1. pns11 vmb xx vvi pc-acp vvi p-acp d jc n1 pp-f j-jn n2-j:
(39) treatise (DIV2)
1687
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I will therefore aleadge some proofes of these out of Gods word.
I will Therefore allege Some proofs of these out of God's word.
pns11 vmb av vvi d n2 pp-f d av pp-f npg1 n1.
(39) treatise (DIV2)
1688
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1 For all manner of spirituall blessings, note that generall forme of thanksgiuing vsed by the Apostle, Ephe. 1. 3. Blessed be God which hath blessed vs with all spirituall blessings:
1 For all manner of spiritual blessings, note that general Form of thanksgiving used by the Apostle, Ephes 1. 3. Blessed be God which hath blessed us with all spiritual blessings:
vvn p-acp d n1 pp-f j n2, vvb d j n1 pp-f n1 vvn p-acp dt n1, np1 crd crd vvd vbi n1 r-crq vhz vvn pno12 p-acp d j n2:
(39) treatise (DIV2)
1689
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reade the verses following, and ye shall see how he reckoneth vp many of those spirituall blessings in particular, as Election, Redemption, Adoption, Vocation, &c. 2 For temporall blessings we haue sundry approued patternes of thanksgiuing in diuerse kindes:
read the Verses following, and you shall see how he Reckoneth up many of those spiritual blessings in particular, as Election, Redemption, Adoption, Vocation, etc. 2 For temporal blessings we have sundry approved patterns of thanksgiving in diverse Kinds:
vvb dt n2 vvg, cc pn22 vmb vvi c-crq pns31 vvz a-acp d pp-f d j n2 p-acp j, p-acp n1, n1, n1, n1, av crd c-acp j n2 pns12 vhb j j-vvn n2 pp-f n1 p-acp j n2:
(39) treatise (DIV2)
1689
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Christ gaue thanks for foode: Annah for a childe: Iacob for riches: Abrahams seruant for prospering his iourney. christ gave thanks for food: Hannah for a child: Iacob for riches: Abrahams servant for prospering his journey.
np1 vvd n2 p-acp n1: np1 p-acp dt n1: np1 p-acp n2: npg1 n1 p-acp vvg po31 n1.
(39) treatise (DIV2)
1690
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3 For blessings on others, note the example of Queene of Sheba, who blessed God for his blessings on Israel: and of the Christian Iewes who glorfied God for the Gospell reuealed to the Gentiles.
3 For blessings on Others, note the Exampl of Queen of Sheba, who blessed God for his blessings on Israel: and of the Christian Iewes who glorfied God for the Gospel revealed to the Gentiles.
crd p-acp n2 p-acp n2-jn, vvb dt n1 pp-f n1 pp-f np1, r-crq vvd np1 p-acp po31 n2 p-acp np1: cc pp-f dt np1 npg1 r-crq vvn np1 p-acp dt n1 vvn p-acp dt n2-j.
(39) treatise (DIV2)
1691
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4 For publike blessings concerning the Church, the Apostle giueth thankes that the Gospell came into all the world.
4 For public blessings Concerning the Church, the Apostle gives thanks that the Gospel Come into all the world.
crd c-acp j n2 vvg dt n1, dt n1 vvz n2 cst dt n1 vvd p-acp d dt n1.
(39) treatise (DIV2)
1692
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And the Christians praise God for the increase, and peace of the Church, and for the liberty of the Apostles.
And the Christians praise God for the increase, and peace of the Church, and for the liberty of the Apostles.
cc dt np1 n1 np1 p-acp dt vvi, cc n1 pp-f dt n1, cc p-acp dt n1 pp-f dt n2.
(39) treatise (DIV2)
1692
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5 For the common-wealth, the Iewes reioyce (which was a publike testimony of their thanksgiuing to God) for setling the state, and establishing the crowne on Salomon. So againe, for continuing the peace and prosperity of the Land.
5 For the commonwealth, the Iewes rejoice (which was a public testimony of their thanksgiving to God) for settling the state, and establishing the crown on Solomon. So again, for Continuing the peace and Prosperity of the Land.
crd p-acp dt n1, dt np2 n1 (r-crq vbds dt j n1 pp-f po32 n1 p-acp np1) p-acp vvg dt n1, cc vvg dt vvb p-acp np1. av av, p-acp vvg dt n1 cc n1 pp-f dt n1
(39) treatise (DIV2)
1693
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6 For generall blessings on mankind Dauid praised God.
6 For general blessings on mankind David praised God.
crd c-acp j n2 p-acp n1 np1 vvn np1.
(39) treatise (DIV2)
1694
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7 For Gods blessings on his family, Iacob is thankfull, and in testimony thereof buildeth an alter to God.
7 For God's blessings on his family, Iacob is thankful, and in testimony thereof builds an altar to God.
crd c-acp npg1 n2 p-acp po31 n1, np1 vbz j, cc p-acp n1 av vvz dt n1 p-acp np1.
(39) treatise (DIV2)
1695
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8 For priuat blessings, Leah praised God that had giuen her a Son: and Hezekiah for recouery of his health.
8 For private blessings, Leah praised God that had given her a Son: and Hezekiah for recovery of his health.
crd c-acp j n2, np1 vvn np1 cst vhd vvn pno31 dt n1: cc np1 p-acp n1 pp-f po31 n1.
(39) treatise (DIV2)
1696
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9 For euils remoued, Moses & the Israelites blessed God who ouerthrew their enemies: and Dauid praised God for preseruing his people from their enemies:
9 For evils removed, Moses & the Israelites blessed God who overthrew their enemies: and David praised God for preserving his people from their enemies:
crd c-acp n2-jn vvd, np1 cc dt np2 vvn np1 r-crq vvd po32 n2: cc np1 vvn np1 p-acp vvg po31 n1 p-acp po32 n2:
(39) treatise (DIV2)
1697
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and the Christians glorifie God for the Conuersion of Saul, a mortall enemie of the Church.
and the Christians Glorify God for the Conversion of Saul, a Mortal enemy of the Church.
cc dt np1 vvi np1 p-acp dt n1 pp-f np1, dt j-jn n1 pp-f dt n1.
(39) treatise (DIV2)
1697
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10 For publike spirituall euils remoued, praise is sung vnto the Lord in Hezekiah• time when the Land was purged from Idolatrie.
10 For public spiritual evils removed, praise is sung unto the Lord in Hezekiah• time when the Land was purged from Idolatry.
crd c-acp j j n2-jn vvn, n1 vbz vvn p-acp dt n1 p-acp np1 n1 c-crq dt n1 vbds vvn p-acp n1.
(39) treatise (DIV2)
1698
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11 For priuate spirituall euils preuented, Dauid blessed God, who kept him from auenging himselfe, and shedding innocent bloud.
11 For private spiritual evils prevented, David blessed God, who kept him from avenging himself, and shedding innocent blood.
d p-acp j j n2-jn vvn, np1 vvn np1, r-crq vvd pno31 p-acp j-vvg px31, cc vvg j-jn n1.
(39) treatise (DIV2)
1699
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12 For aduersitie Iob blessed God: and the Apostles reioyce for suffering persecution.
12 For adversity Job blessed God: and the Apostles rejoice for suffering persecution.
crd p-acp n1 np1 vvn np1: cc dt n2 vvb p-acp vvg n1.
(39) treatise (DIV2)
1700
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13 Final•y for good things promised and not inioyed, it is noted that the Patriarches receiued not the promises, but saw them a farre off,
13 Final•y for good things promised and not enjoyed, it is noted that the Patriarchs received not the promises, but saw them a Far off,
crd n1 p-acp j n2 vvn cc xx vvn, pn31 vbz vvn cst dt n2 vvd xx dt n2, cc-acp vvd pno32 dt av-j a-acp,
(39) treatise (DIV2)
1701
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and beleeued them, and receiued them thankfully. §. 69. Of the abundant matter of thanksgiuing.and believed them, and received them thankfully. §. 69. Of the abundant matter of thanksgiving.
cc vvd pno32, cc vvd pno32 av-j. §. crd pp-f dt j n1 pp-f n1.
(39) treatise (DIV2)
1701
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HEre we see what abundant matter of thanksgiuing is offered vnto vs. If we should spend our whole time (as the triumphant Church in heauen doth) in lauding & praising God, wee could not want matter, considering that ALL THINGS are matter of thanksgiuing.
Here we see what abundant matter of thanksgiving is offered unto us If we should spend our Whole time (as the triumphant Church in heaven does) in lauding & praising God, we could not want matter, considering that ALL THINGS Are matter of thanksgiving.
av pns12 vvb r-crq j n1 pp-f n1 vbz vvn p-acp pno12 cs pns12 vmd vvi po12 j-jn n1 (c-acp dt j n1 p-acp n1 vdz) p-acp vvg cc vvg np1, pns12 vmd xx vvi n1, vvg cst av-d n2 vbr n1 pp-f n1.
(39) treatise (DIV2)
1702
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If I should say we haue more matter of thanksgiuing then of petition, I should not speake amisse:
If I should say we have more matter of thanksgiving then of petition, I should not speak amiss:
cs pns11 vmd vvi pns12 vhb dc n1 pp-f n1 av pp-f n1, pns11 vmd xx vvi av:
(39) treatise (DIV2)
1703
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for the blessings which any of Gods children, any of those who truly beleeue in Christ, haue receiued already, are much more,
for the blessings which any of God's children, any of those who truly believe in christ, have received already, Are much more,
c-acp dt n2 r-crq d pp-f npg1 n2, d pp-f d r-crq av-j vvb p-acp np1, vhb vvn av, vbr av-d av-dc,
(39) treatise (DIV2)
1703
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and farre greater then the things which they want. God hath long since elected and chosen them to bee vessels of mercy & glory:
and Far greater then the things which they want. God hath long since elected and chosen them to be vessels of mercy & glory:
cc av-j jc cs dt n2 r-crq pns32 vvb. np1 vhz av-j a-acp vvn cc vvn pno32 pc-acp vbi n2 pp-f n1 cc n1:
(39) treatise (DIV2)
1703
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when he created man, as he made man most happy, according to the image of God,
when he created man, as he made man most happy, according to the image of God,
c-crq pns31 vvd n1, c-acp pns31 vvd n1 av-ds j, vvg p-acp dt n1 pp-f np1,
(39) treatise (DIV2)
1703
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so before he made man he created all things needefull for him, that so he might be destitute of no good thing:
so before he made man he created all things needful for him, that so he might be destitute of no good thing:
av c-acp pns31 vvd n1 pns31 vvd d n2 j p-acp pno31, cst av pns31 vmd vbi j pp-f dx j n1:
(39) treatise (DIV2)
1703
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for he made heauen and the whole hoast thereof, earth and all the fruites of it,
for he made heaven and the Whole host thereof, earth and all the fruits of it,
c-acp pns31 vvd n1 cc dt j-jn n1 av, n1 cc d dt n2 pp-f pn31,
(39) treatise (DIV2)
1703
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yea the aire and water and all creatures in them; in a word God made all things that were made, for the good of man.
yea the air and water and all creatures in them; in a word God made all things that were made, for the good of man.
uh dt n1 cc n1 cc d n2 p-acp pno32; p-acp dt n1 np1 vvd d n2 cst vbdr vvn, p-acp dt j pp-f n1.
(39) treatise (DIV2)
1703
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The price of mans redemption is already paid:
The price of men redemption is already paid:
dt n1 pp-f ng1 n1 vbz av vvn:
(39) treatise (DIV2)
1703
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All true beleeuers are reconciled to God, adopted to bee his children, made actuall members of Christs body, effectually called,
All true believers Are reconciled to God, adopted to be his children, made actual members of Christ body, effectually called,
d j n2 vbr vvn p-acp np1, vvn pc-acp vbi po31 n2, vvd j n2 pp-f npg1 n1, av-j vvn,
(39) treatise (DIV2)
1703
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and taken into the kingdome of grace, being perfectly iustified euen in Gods sight by the righteousnesse of Christ Iesus.
and taken into the Kingdom of grace, being perfectly justified even in God's sighed by the righteousness of christ Iesus.
cc vvn p-acp dt n1 pp-f n1, vbg av-j vvn av p-acp ng1 n1 p-acp dt n1 pp-f np1 np1.
(39) treatise (DIV2)
1703
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What are the spirituall blessings which wee want, that may bee comparable to these which we haue receiued?
What Are the spiritual blessings which we want, that may be comparable to these which we have received?
q-crq vbr dt j n2 r-crq pns12 vvb, cst vmb vbi j p-acp d r-crq pns12 vhb vvn?
(39) treatise (DIV2)
1703
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Obiect. 1. We haue not receiued freedome from, and full victory ouer all sinne. Answ. Sinne hath receiued a deadly wound: Object. 1. We have not received freedom from, and full victory over all sin. Answer Sin hath received a deadly wound:
n1. crd pns12 vhb xx vvn n1 p-acp, cc j n1 p-acp d n1. np1 n1 vhz vvn dt j n1:
(39) treatise (DIV2)
1704
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though it assaile vs, yet shall it not get conquest ouer vs. Besides the guilt & punishment of those very sins, which yet we are subiect vnto, shall not be laid vpon vs:
though it assail us, yet shall it not get conquest over us Beside the guilt & punishment of those very Sins, which yet we Are Subject unto, shall not be laid upon us:
cs pn31 vvi pno12, av vmb pn31 xx vvi n1 p-acp pno12 p-acp dt n1 cc n1 pp-f d j n2, r-crq av pns12 vbr j-jn p-acp, vmb xx vbi vvn p-acp pno12:
(39) treatise (DIV2)
1705
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they are cleane remitted, and in that respect we fully acquitted.
they Are clean remitted, and in that respect we Fully acquitted.
pns32 vbr av-j vvn, cc p-acp d n1 pns12 av-j vvn.
(39) treatise (DIV2)
1705
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Obiect. 2. Wee want many good and comfortable graces, and faile in the measure of those we haue: our sanctification is not perfect.Object. 2. we want many good and comfortable graces, and fail in the measure of those we have: our sanctification is not perfect.
n1. crd pns12 vvb d j cc j n2, cc vvi p-acp dt n1 pp-f d pns12 vhb: po12 n1 vbz xx j.
(39) treatise (DIV2)
1706
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Answ. All the faithfull haue al such graces as are absolutely necessary vnto saluation, actually wrought in them. Answer All the faithful have all such graces as Are absolutely necessary unto salvation, actually wrought in them.
np1 d dt j n1 d d n2 c-acp vbr av-j j p-acp n1, av-j vvn p-acp pno32.
(39) treatise (DIV2)
1707
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As a childe borne of a woman hath all the parts of soule and body,
As a child born of a woman hath all the parts of soul and body,
p-acp dt n1 vvn pp-f dt n1 vhz d dt n2 pp-f n1 cc n1,
(39) treatise (DIV2)
1707
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so he that is borne againe of God hath al the parts of a new man.
so he that is born again of God hath all the parts of a new man.
av pns31 cst vbz vvn av pp-f np1 vhz d dt n2 pp-f dt j n1.
(39) treatise (DIV2)
1707
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No Saint wanteth any grace that may hinder his saluation, though he should instantly die.
No Saint Wants any grace that may hinder his salvation, though he should instantly die.
dx n1 vvz d n1 cst vmb vvi po31 n1, cs pns31 vmd av-jn vvi.
(39) treatise (DIV2)
1707
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5709
As for that measure which some want, it is not so great as can iustly impeach the truth of grace:
As for that measure which Some want, it is not so great as can justly impeach the truth of grace:
p-acp p-acp d n1 r-crq d n1, pn31 vbz xx av j c-acp vmb av-j vvi dt n1 pp-f n1:
(39) treatise (DIV2)
1707
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that grace which they haue is true, though it may bee weake: and their sanctification is sound, though imperfect.
that grace which they have is true, though it may be weak: and their sanctification is found, though imperfect.
cst n1 r-crq pns32 vhb vbz j, cs pn31 vmb vbi j: cc po32 n1 vbz j, cs j.
(39) treatise (DIV2)
1707
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The perfecting of sanctification is not so great and powerfull a worke, as the first beginning of it.
The perfecting of sanctification is not so great and powerful a work, as the First beginning of it.
dt j-vvg pp-f n1 vbz xx av j cc j dt n1, c-acp dt ord n1 pp-f pn31.
(39) treatise (DIV2)
1707
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The most effectuall & powerfull worke of Gods spirit in the faithfull, is their very new birth, the first act of their conuersion.
The most effectual & powerful work of God's Spirit in the faithful, is their very new birth, the First act of their conversion.
dt av-ds j cc j n1 pp-f npg1 n1 p-acp dt j, vbz po32 j j n1, dt ord n1 pp-f po32 n1.
(39) treatise (DIV2)
1707
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5713
For when a sinner is first conuerted, he is a new created:
For when a sinner is First converted, he is a new created:
p-acp c-crq dt n1 vbz ord vvn, pns31 vbz dt j vvn:
(39) treatise (DIV2)
1707
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5714
of nothing (I speake in regard of of our spirituall being) he is made something:
of nothing (I speak in regard of of our spiritual being) he is made something:
pp-f pix (pns11 vvb p-acp n1 pp-f pp-f po12 j vbg) pns31 vbz vvn pi:
(39) treatise (DIV2)
1707
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5715
of a man dead in sin, he is quickned, & hath spiritual life put into him.
of a man dead in since, he is quickened, & hath spiritual life put into him.
pp-f dt n1 j p-acp n1, pns31 vbz vvn, cc vhz j n1 vvn p-acp pno31.
(39) treatise (DIV2)
1707
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5716
Now the growth in sanctification, is but a proceeding from one degree to another in the same kinde:
Now the growth in sanctification, is but a proceeding from one degree to Another in the same kind:
av dt n1 p-acp n1, vbz p-acp dt n-vvg p-acp crd n1 p-acp j-jn p-acp dt d n1:
(39) treatise (DIV2)
1707
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5717
yea the very perfection of sanctification is but an attaining to the highest step & degree of that which was begun before.
yea the very perfection of sanctification is but an attaining to the highest step & degree of that which was begun before.
uh dt j n1 pp-f n1 vbz p-acp dt vvg p-acp dt js n1 cc n1 pp-f d r-crq vbds vvn a-acp.
(39) treatise (DIV2)
1707
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5718
It is therfore a more powerfull worke to beget a sinner to God, and to worke his first conuersion,
It is Therefore a more powerful work to beget a sinner to God, and to work his First conversion,
pn31 vbz av dt av-dc j n1 pc-acp vvi dt n1 p-acp np1, cc pc-acp vvi po31 ord n1,
(39) treatise (DIV2)
1707
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then after he is regenerate and conuerted to perfect that good worke which is begunne.
then After he is regenerate and converted to perfect that good work which is begun.
av c-acp pns31 vbz vvn cc vvn p-acp j cst j n1 r-crq vbz vvn.
(39) treatise (DIV2)
1707
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5720
Whence it followeth that faithfull Saints haue more matter of reioycing for the grace they haue receiued,
Whence it follows that faithful Saints have more matter of rejoicing for the grace they have received,
c-crq pn31 vvz d j n2 vhb dc n1 pp-f vvg p-acp dt n1 pns32 vhb vvn,
(39) treatise (DIV2)
1707
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then of mourning for the grace they want. Obiect. Wee want the possession of our heauenly inheritance.
then of mourning for the grace they want. Object. we want the possession of our heavenly inheritance.
av pp-f n1 p-acp dt n1 pns32 vvb. n1. pns12 vvb dt n1 pp-f po12 j n1.
(39) treatise (DIV2)
1707
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Answ. 1. The purchase of it is made: for Christ by his bloud hath purchased it. Answer 1. The purchase of it is made: for christ by his blood hath purchased it.
np1 crd dt n1 pp-f pn31 vbz vvn: p-acp np1 p-acp po31 n1 vhz vvn pn31.
(39) treatise (DIV2)
1709
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2 Wee haue receiued the first fruites of it, as peace of conscience, ioy in the holy Ghost, free entrance vnto the throne of grace and glory, with confidence in Christ and the like.
2 we have received the First fruits of it, as peace of conscience, joy in the holy Ghost, free Entrance unto the throne of grace and glory, with confidence in christ and the like.
crd pns12 vhb vvn dt ord n2 pp-f pn31, c-acp n1 pp-f n1, vvb p-acp dt j n1, j n1 p-acp dt n1 pp-f n1 cc n1, p-acp n1 p-acp np1 cc dt j.
(39) treatise (DIV2)
1710
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3 We are actually entred into the kingdom of grace, which is a part of the kingdom of glory, the first step thereinto,
3 We Are actually entered into the Kingdom of grace, which is a part of the Kingdom of glory, the First step thereinto,
crd pns12 vbr av-j vvn p-acp dt n1 pp-f n1, r-crq vbz dt n1 pp-f dt n1 pp-f n1, dt ord n1 av,
(39) treatise (DIV2)
1711
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and the portall (as I may so say) thereof: no entring into the kingdom of glory, but thorow the kingdom of grace.
and the portal (as I may so say) thereof: no entering into the Kingdom of glory, but thorough the Kingdom of grace.
cc dt n1 (c-acp pns11 vmb av vvi) av: dx vvg p-acp dt n1 pp-f n1, cc-acp p-acp dt n1 pp-f n1.
(39) treatise (DIV2)
1711
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4 Wee haue the earnest of the spirit, as a pledge and pawne till wee come to the full possession of the purchased inheritance.
4 we have the earnest of the Spirit, as a pledge and pawn till we come to the full possession of the purchased inheritance.
crd pns12 vhi dt n1 pp-f dt n1, p-acp dt n1 cc vvi c-acp pns12 vvb p-acp dt j n1 pp-f dt j-vvn n1.
(39) treatise (DIV2)
1712
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5 Christ our head hath full and actuall possession thereof:
5 christ our head hath full and actual possession thereof:
crd np1 po12 n1 vhz av-j cc j n1 av:
(39) treatise (DIV2)
1713
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whereupon wee being members of his body, are in him exalted, and set in heauenly places. whereupon we being members of his body, Are in him exalted, and Set in heavenly places.
c-crq pns12 vbg n2 pp-f po31 n1, vbr p-acp pno31 vvn, cc vvn p-acp j n2.
(39) treatise (DIV2)
1713
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In these fine forenamed respects we may truely say that the faithfull in Christ haue more cause to glorifie God for that assurance they haue of inioying their heauenly inheritance,
In these fine forenamed respects we may truly say that the faithful in christ have more cause to Glorify God for that assurance they have of enjoying their heavenly inheritance,
p-acp d j j-vvn n2 pns12 vmb av-j vvi cst dt j p-acp np1 vhb dc n1 pc-acp vvi np1 p-acp d n1 pns32 vhb pp-f vvg po32 j n1,
(39) treatise (DIV2)
1714
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then to murmure or mourne that for a time •hey want the full possession of it.
then to murmur or mourn that for a time •hey want the full possession of it.
cs pc-acp vvi cc vvi d p-acp dt n1 n1 vvb dt j n1 pp-f pn31.
(39) treatise (DIV2)
1714
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5731
Thus we see that in re•ard of spiritual blessings, we haue more matter of praise •or that wee haue,
Thus we see that in re•ard of spiritual blessings, we have more matter of praise •or that we have,
av pns12 vvb cst p-acp n1 pp-f j n2, pns12 vhb dc n1 pp-f n1 n1 cst pns12 vhb,
(39) treatise (DIV2)
1714
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then of petition for that wee want.
then of petition for that we want.
av pp-f n1 p-acp cst pns12 vvb.
(39) treatise (DIV2)
1714
Image 12
5733
I might here further ranke among these spirituall blessings, the liberty of the Lords Sabbaths, of the Ministry of his word,
I might Here further rank among these spiritual blessings, the liberty of the lords Sabbaths, of the Ministry of his word,
pns11 vmd av av-jc n1 p-acp d j n2, dt n1 pp-f dt n2 n2, pp-f dt n1 pp-f po31 n1,
(39) treatise (DIV2)
1714
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and administration of his Sacraments, of the publike assemblies of Saints to worship God, with the like, which we among others plentifully inioy:
and administration of his Sacraments, of the public assemblies of Saints to worship God, with the like, which we among Others plentifully enjoy:
cc n1 pp-f po31 n2, pp-f dt j n2 pp-f n2 p-acp n1 np1, p-acp dt j, r-crq pns12 p-acp n2-jn av-j vvb:
(39) treatise (DIV2)
1714
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I migh also further declare how God hath already caused his whole wil to be reuealed,
I migh also further declare how God hath already caused his Whole will to be revealed,
pns11 av-j av av-j vvi c-crq np1 vhz av vvn po31 j-jn n1 pc-acp vbi vvn,
(39) treatise (DIV2)
1714
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and recorded in his word, so far forth as is needful for our saluation, & expedient for vs to know:
and recorded in his word, so Far forth as is needful for our salvation, & expedient for us to know:
cc vvn p-acp po31 n1, av av-j av a-acp vbz j p-acp po12 n1, cc j p-acp pno12 pc-acp vvi:
(39) treatise (DIV2)
1714
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all which do much amplifie the forenamed point:
all which do much amplify the forenamed point:
d r-crq vdb av-d vvi dt j-vvn n1:
(39) treatise (DIV2)
1714
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But I hasten to set foorth a view also of some of those temporall blessings whereof we haue been, and are made pertakers.
But I hasten to Set forth a view also of Some of those temporal blessings whereof we have been, and Are made partakers.
cc-acp pns11 vvb pc-acp vvi av dt n1 av pp-f d pp-f d j n2 c-crq pns12 vhb vbn, cc vbr vvn n2.
(39) treatise (DIV2)
1714
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They are exceeding many, as our Being, Life, Nourishment, Education, Health, Strength, Food, Apparrell, Goods, Friends, &c. Gods blessing on all these,
They Are exceeding many, as our Being, Life, Nourishment, Education, Health, Strength, Food, Apparel, Goods, Friends, etc. God's blessing on all these,
pns32 vbr vvg d, c-acp po12 vbg, n1, n1, n1, n1, n1, n1, n1, n2-j, n2, av npg1 n1 p-acp d d,
(39) treatise (DIV2)
1714
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and on the Church and state wherein we liue.
and on the Church and state wherein we live.
cc p-acp dt n1 cc n1 c-crq pns12 vvb.
(39) treatise (DIV2)
1714
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5741
Whether-soeuer we turn our selues, or cast our eies, either vpwards to the heauens, and the whole hoast of them,
Whithersoever we turn our selves, or cast our eyes, either upwards to the heavens, and the Whole host of them,
j pns12 vvb po12 n2, cc vvi po12 n2, av-d av-j p-acp dt n2, cc dt j-jn n1 pp-f pno32,
(39) treatise (DIV2)
1714
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or downeward on the earth, and all the fruits thereof:
or downward on the earth, and all the fruits thereof:
cc av-j p-acp dt n1, cc d dt n2 av:
(39) treatise (DIV2)
1714
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or vp and downe on all the creatures in the aire, on the earth, and in the waters, on the right hand or on the left,
or up and down on all the creatures in the air, on the earth, and in the waters, on the right hand or on the left,
cc a-acp cc a-acp p-acp d dt n2 p-acp dt n1, p-acp dt n1, cc p-acp dt n2, p-acp dt j-jn n1 cc p-acp dt j,
(39) treatise (DIV2)
1714
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before or behinde, euery where the blessings of God doe present themselues to our view and consideration.
before or behind, every where the blessings of God do present themselves to our view and consideration.
a-acp cc a-acp, d c-crq dt n2 pp-f np1 vdb vvi px32 p-acp po12 n1 cc n1.
(39) treatise (DIV2)
1714
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By this which hath thus generally been spoken, I doubt not but any of meane capacitie may obserue that none of the Saints doe want so many good things as they haue receiued.
By this which hath thus generally been spoken, I doubt not but any of mean capacity may observe that none of the Saints do want so many good things as they have received.
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(39) treatise (DIV2)
1714
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Obiect. Many of the Saints doe want euen necessaries to preserue this temporall life, as Lazarus. Object. Many of the Saints do want even necessaries to preserve this temporal life, as Lazarus.
n1. d pp-f dt n2 vdb vvi av-j n2-j pc-acp vvi d j n1, p-acp np1.
(39) treatise (DIV2)
1715
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Answ. 1. God seeth it to bee good for them to want such necessaries. Answer 1. God sees it to be good for them to want such necessaries.
np1 crd np1 vvz pn31 pc-acp vbi j p-acp pno32 pc-acp vvi d n2-j.
(39) treatise (DIV2)
1716
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2 Insteed of these outward necessaries, they haue inward graces which are much more valuable & profitable as insteed of of outward refreshing of the body, they haue inward comfort of the soule:
2 Instead of these outward necessaries, they have inward graces which Are much more valuable & profitable as instead of of outward refreshing of the body, they have inward Comfort of the soul:
crd av pp-f d j n2-j, pns32 vhb j n2 r-crq vbr av-d av-dc j cc j c-acp av pp-f a-acp j n-vvg pp-f dt n1, pns32 vhb j n1 pp-f dt n1:
(39) treatise (DIV2)
1717
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insteed of outward ornaments of the body, inward graces of the spirit: wanting outward ease, they haue sweet peace of conscience: wanting plenty, they haue contentment:
instead of outward Ornament of the body, inward graces of the Spirit: wanting outward ease, they have sweet peace of conscience: wanting plenty, they have contentment:
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(39) treatise (DIV2)
1717
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In a word, God depriueth his children of no outward thing, but he supplieth the want of it with some spirituall recompence:
In a word, God depriveth his children of no outward thing, but he supplieth the want of it with Some spiritual recompense:
p-acp dt n1, np1 vvz po31 n2 pp-f dx j n1, cc-acp pns31 vvz dt n1 pp-f pn31 p-acp d j n1:
(39) treatise (DIV2)
1717
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their want therefore causeth matter of thanksgiuing.
their want Therefore Causes matter of thanksgiving.
po32 n1 av vvz n1 pp-f n1.
(39) treatise (DIV2)
1717
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5752
As all the Saints haue receiued more good things then they want, so also vndoubtedly are they freed from more euils then iustly they can feare to fall vpon them.
As all the Saints have received more good things then they want, so also undoubtedly Are they freed from more evils then justly they can Fear to fallen upon them.
p-acp d dt n2 vhb vvn av-dc j n2 cs pns32 vvb, av av av-j vbr pns32 vvn p-acp dc n2-jn cs av-j pns32 vmb vvi pc-acp vvi p-acp pno32.
(39) treatise (DIV2)
1718
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For beleeuing in Christ, they are freed from the feare of hell, from the curse of the Law, from the wrath of God, from the sting of death, from the victory of the graue, from the power of him that hath the power of death, the diuel;
For believing in christ, they Are freed from the Fear of hell, from the curse of the Law, from the wrath of God, from the sting of death, from the victory of the graven, from the power of him that hath the power of death, the Devil;
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(39) treatise (DIV2)
1718
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from the guilt and punishment of sinne, from the rule and dominion of sinne, and from infinitely more, both spirituall, and bodily euils.
from the guilt and punishment of sin, from the Rule and dominion of sin, and from infinitely more, both spiritual, and bodily evils.
p-acp dt n1 cc n1 pp-f n1, p-acp dt n1 cc n1 pp-f n1, cc p-acp av-j av-dc, d j, cc j n2-jn.
(39) treatise (DIV2)
1718
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Obiect. Many Saints are subiect both to many spirituall euils, (as trouble of minde, doubt of Gods fauour, snares of the Diuell, fallings into sinne, with the like,) and also to many temporall distresses,Object. Many Saints Are Subject both to many spiritual evils, (as trouble of mind, doubt of God's favour, snares of the devil, fallings into sin, with the like,) and also to many temporal Distresses,
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(39) treatise (DIV2)
1719
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5756
as paine, sicknesse, captiuity, imprisonment, ignominy, penury, &c.
as pain, sickness, captivity, imprisonment, ignominy, penury, etc.
c-acp n1, n1, n1, n1, n1, n1, av
(39) treatise (DIV2)
1719
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Answ. Those spirituall euils are as desperate physicke for the cure of some spirituall desperate disease, Answer Those spiritual evils Are as desperate physic for the cure of Some spiritual desperate disease,
np1 d j n2-jn vbr p-acp j n1 p-acp dt n1 pp-f d j j n1,
(39) treatise (DIV2)
1720
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as spirituall security, pride, presumption, &c. Now who will denie but that it is good in a desperate case to vse a desperate remedy? If the remedy cause recouery, he that vseth it shall be commended,
as spiritual security, pride, presumption, etc. Now who will deny but that it is good in a desperate case to use a desperate remedy? If the remedy cause recovery, he that uses it shall be commended,
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(39) treatise (DIV2)
1720
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5759
and rewarded? But whensoeuer God suffereth any of his children to fall into any of the forenamed,
and rewarded? But whensoever God suffers any of his children to fallen into any of the forenamed,
cc vvn? p-acp c-crq np1 vvz d pp-f po31 n2 pc-acp vvi p-acp d pp-f dt j-vvn,
(39) treatise (DIV2)
1720
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or other like spirituall euils, hee worketh thereby a recouery from some more dangerous and desperate euill:
or other like spiritual evils, he works thereby a recovery from Some more dangerous and desperate evil:
cc j-jn j j n2-jn, pns31 vvz av dt n1 p-acp d dc j cc j n-jn:
(39) treatise (DIV2)
1720
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therefore the issue and effect euen of those euils affordeth matter of thanksgiuing.
Therefore the issue and Effect even of those evils affords matter of thanksgiving.
av dt n1 cc vvi av pp-f d n2-jn vvz n1 pp-f n1.
(39) treatise (DIV2)
1720
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5762
As for temporall distresses, I haue shewed before how they may be put on the score of Gods blessings.
As for temporal Distresses, I have showed before how they may be put on the score of God's blessings.
c-acp p-acp j n2, pns11 vhb vvn c-acp c-crq pns32 vmb vbi vvn p-acp dt n1 pp-f npg1 n2.
(39) treatise (DIV2)
1721
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To that which was before deliuered, let me ad this, that God doth alwaies so dispose of the estat of the Saints, that he maketh the decaying of the outward man to be a renewing of the inner man.
To that which was before Delivered, let me and this, that God does always so dispose of the Estate of the Saints, that he makes the decaying of the outward man to be a renewing of the inner man.
p-acp cst r-crq vbds a-acp vvn, vvb pno11 vvi d, cst np1 vdz av av vvi pp-f dt n1 pp-f dt n2, cst pns31 vvz dt j-vvg pp-f dt j n1 pc-acp vbi dt vvg pp-f dt j n1.
(39) treatise (DIV2)
1721
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In these respects it is a vertue propper to Christians, to giue thankes to God for such things as seeme euill.
In these respects it is a virtue proper to Christians, to give thanks to God for such things as seem evil.
p-acp d n2 pn31 vbz dt n1 j p-acp np1, pc-acp vvi n2 p-acp np1 p-acp d n2 c-acp vvb j-jn.
(39) treatise (DIV2)
1721
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Besides, God hath faithfully promised to supply in due time whatsoeuer his Saints want, and to perfect euery thing that faileth in perfection,
Beside, God hath faithfully promised to supply in due time whatsoever his Saints want, and to perfect every thing that Faileth in perfection,
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(39) treatise (DIV2)
1722
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& withall to deliuer them from all euill.
& withal to deliver them from all evil.
cc av pc-acp vvi pno32 p-acp d n-jn.
(39) treatise (DIV2)
1722
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5767
Now then adde these promises (which are also matter of thanksgiuing) to the abundance of good things which already we haue receiued,
Now then add these promises (which Are also matter of thanksgiving) to the abundance of good things which already we have received,
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(39) treatise (DIV2)
1722
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and to the manifold deliuerances which wee haue had from euils, and it wil appeare as cleare as the light, that of all duties belonging to faithfull Christians this of praise and thanksgiuing is most beseeming them,
and to the manifold Deliverances which we have had from evils, and it will appear as clear as the Light, that of all duties belonging to faithful Christians this of praise and thanksgiving is most beseeming them,
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(39) treatise (DIV2)
1722
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and least of all to bee neglected:
and least of all to be neglected:
cc ds pp-f d pc-acp vbi vvn:
(39) treatise (DIV2)
1722
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It is the least that God deserueth, the most that he requireth, and the best that we can giue vnto him:
It is the least that God deserves, the most that he requires, and the best that we can give unto him:
pn31 vbz dt ds d n1 vvz, dt ds cst pns31 vvz, cc dt js cst pns12 vmb vvi p-acp pno31:
(39) treatise (DIV2)
1722
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5771
the best sacrifice in the kinde thereof which wee can offer vnto God, and that which God doth best accept:
the best sacrifice in the kind thereof which we can offer unto God, and that which God does best accept:
dt js n1 p-acp dt n1 av r-crq pns12 vmb vvi p-acp np1, cc cst r-crq np1 vdz js vvi:
(39) treatise (DIV2)
1722
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for note what God saith hereof, He that offereth praise, glorifieth me. I might much further amplifie and inlarge these points.
for note what God Says hereof, He that Offereth praise, Glorifieth me. I might much further amplify and enlarge these points.
p-acp n1 r-crq np1 vvz av, pns31 cst vvz n1, vvz pno11. pns11 vmd av-d av-jc vvi cc vvi d n2.
(39) treatise (DIV2)
1722
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5773
But as Painters, when they haue many millions, and armies of men to set down in a small mappe, vse onely to draw out some number of heads of men and set them together, leauing the whole number of heads,
But as Painters, when they have many millions, and armies of men to Set down in a small map, use only to draw out Some number of Heads of men and Set them together, leaving the Whole number of Heads,
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(39) treatise (DIV2)
1722
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5774
and all the other parts and liniaments to the meditation of the beholder:
and all the other parts and lineaments to the meditation of the beholder:
cc d dt j-jn n2 cc n2 p-acp dt n1 pp-f dt n1:
(39) treatise (DIV2)
1722
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euen so am I constrained thorow abundance of matter to propound onely some general heads of this point of thanksgiuing and to leaue the amplification of them to your priuate meditation.
even so am I constrained thorough abundance of matter to propound only Some general Heads of this point of thanksgiving and to leave the amplification of them to your private meditation.
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(39) treatise (DIV2)
1722
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§. 70 Of their blindnesse who can see no matter of thanksgiuing. HEere behold how palpably blinde they are who can finde no matter of thanksgiuing:
§. 70 Of their blindness who can see no matter of thanksgiving. Here behold how palpably blind they Are who can find no matter of thanksgiving:
§. crd pp-f po32 n1 r-crq vmb vvi dx n1 pp-f n1. av vvb c-crq av-j vvb pns32 vbr q-crq vmb vvi dx n1 pp-f n1:
(39) treatise (DIV2)
1722
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much more blinde are these in their vnderstanding, then they in their bodily sight, who at nooneday in the midst of summer when the sunne shineth most brightly, can see no light at all.
much more blind Are these in their understanding, then they in their bodily sighed, who At noonday in the midst of summer when the sun shines most brightly, can see no Light At all.
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(39) treatise (DIV2)
1723
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5778
Yet either thus blind are many, or else (which is worse) they see, and will not see:
Yet either thus blind Are many, or Else (which is Worse) they see, and will not see:
av av-d av j vbr d, cc av (r-crq vbz av-jc) pns32 vvb, cc vmb xx vvi:
(39) treatise (DIV2)
1723
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5779
they know there is abundant matter of thanksgiuing, & yet will take no notice of any at all.
they know there is abundant matter of thanksgiving, & yet will take no notice of any At all.
pns32 vvb pc-acp vbz j n1 pp-f n1, cc av vmb vvi dx n1 pp-f d p-acp d.
(39) treatise (DIV2)
1723
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Are not almost all much more ready to craue and aske, then to giue thanks? I speake not th•s of the prophane men of the world,
are not almost all much more ready to crave and ask, then to give thanks? I speak not th•s of the profane men of the world,
vbr xx av d d dc j pc-acp vvi cc vvi, cs pc-acp vvi n2? pns11 vvb xx n2 pp-f dt j n2 pp-f dt n1,
(39) treatise (DIV2)
1723
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or of carnal & carelesse professors, who regard no dutie due vnto God:
or of carnal & careless professors, who regard no duty due unto God:
cc pp-f j cc j n2, r-crq vvb dx n1 j-jn p-acp np1:
(39) treatise (DIV2)
1723
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but of those who make a greater and truer profession, yea who make conscience of their duty to God.
but of those who make a greater and truer profession, yea who make conscience of their duty to God.
cc-acp pp-f d r-crq vvb dt jc cc jc n1, uh q-crq vvb n1 pp-f po32 n1 p-acp np1.
(39) treatise (DIV2)
1723
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5783
Marke & obserue if their requests to God be not more frequent & feruent then their thanksgiuing.
Mark & observe if their requests to God be not more frequent & fervent then their thanksgiving.
n1 cc vvi cs po32 n2 p-acp np1 vbb xx av-dc j cc j cs po32 n1.
(39) treatise (DIV2)
1723
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5784
If trouble of minde or body, if any inward or outward distres sease vpon men,
If trouble of mind or body, if any inward or outward distres seize upon men,
cs n1 pp-f n1 cc n1, cs d j cc j n1 vvi p-acp n2,
(39) treatise (DIV2)
1723
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if they feare any spirituall or temporall danger hanging ouer their heads, how instant and constant wil they be in intreating the Lord to remoue his heauy hand? Or if they stand in need of any temporall or spiritual good thing, they are ready to doe the like:
if they Fear any spiritual or temporal danger hanging over their Heads, how instant and constant will they be in entreating the Lord to remove his heavy hand? Or if they stand in need of any temporal or spiritual good thing, they Are ready to do the like:
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(39) treatise (DIV2)
1723
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yea in •hese and such like cases, they will beseech others to helpe •hem with their praiers.
yea in •hese and such like cases, they will beseech Others to help •hem with their Prayers.
uh p-acp n1 cc d j n2, pns32 vmb vvi n2-jn p-acp n1 n1 p-acp po32 n2.
(39) treatise (DIV2)
1723
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5787
Are they as thankfull for good •hings bestowed on them, and for the remouing of euils from them? I would they were:
are they as thankful for good •hings bestowed on them, and for the removing of evils from them? I would they were:
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(39) treatise (DIV2)
1723
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if any bee, they are very •are: But I hope hereafter more will be. To leaue mens priuate practise whereof we cannot so •ell iudge:
if any be, they Are very •are: But I hope hereafter more will be. To leave men's private practice whereof we cannot so •ell judge:
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(39) treatise (DIV2)
1723
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obserue that which is in more open view.
observe that which is in more open view.
vvb d r-crq vbz p-acp av-dc j n1.
(39) treatise (DIV2)
1724
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5790
What publike praier books so pleintiful in thanksgiuing 〈 ◊ 〉 in request? What Ministers almost so carefull in performing that, as this? I blame not all without exception:
What public prayer books so pleintiful in thanksgiving 〈 ◊ 〉 in request? What Ministers almost so careful in performing that, as this? I blame not all without exception:
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(39) treatise (DIV2)
1724
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5791
many there be who are conscionable in this point: but I taxe the greater sort.
many there be who Are conscionable in this point: but I Tax the greater sort.
d pc-acp vbi r-crq vbr j p-acp d n1: cc-acp pns11 vvb dt jc n1.
(39) treatise (DIV2)
1724
Image 12
5792
For many of them who vse solemne and ample formes of Petition, commonly include all their thankesgiuing in this, (or such like) short clause, Through Iesus Christ, to whom with the Father and the Holy Ghost, be all honour and glory for euer, Amen.
For many of them who use solemn and ample forms of Petition, commonly include all their thanksgiving in this, (or such like) short clause, Through Iesus christ, to whom with the Father and the Holy Ghost, be all honour and glory for ever, Amen.
p-acp d pp-f pno32 r-crq vvb j cc j n2 pp-f vvb, av-j vvb d po32 n1 p-acp d, (cc d j) j n1, p-acp np1 np1, p-acp ro-crq p-acp dt n1 cc dt j n1, vbb d n1 cc n1 p-acp av, uh-n.
(39) treatise (DIV2)
1724
Image 12
5793
§. 71. Of Mens failing in the extent of Thanksgiuing. BVt to let passe those also that offend in the generall neglect of this duty:
§. 71. Of Mens failing in the extent of Thanksgiving. But to let pass those also that offend in the general neglect of this duty:
§. crd pp-f np1 vvg p-acp dt n1 pp-f n1. cc-acp p-acp vvb vvi d av d vvb p-acp dt j n1 pp-f d n1:
(39) treatise (DIV2)
1724
Image 12
5794
there are other who being somewhat carefull of the duty in generall, faile exceedingly in the extent of it:
there Are other who being somewhat careful of the duty in general, fail exceedingly in the extent of it:
a-acp vbr j-jn r-crq vbg av j pp-f dt n1 p-acp n1, vvb av-vvg p-acp dt n1 pp-f pn31:
(39) treatise (DIV2)
1725
Image 12
5795
they giue not thankes for AL THINGS.
they give not thanks for ALL THINGS.
pns32 vvb xx n2 p-acp d n2.
(39) treatise (DIV2)
1725
Image 12
5796
Some can be thankefull for temporall blessings, as for peace, plenty, seasonable weather, deliuerance from inuasions, rebellions, treasons, from fire, plagues, famine, sicknesse, &c. But it seemeth they take no notice of spirituall blessings:
some can be thankful for temporal blessings, as for peace, plenty, seasonable weather, deliverance from invasions, rebellions, treasons, from fire, plagues, famine, sickness, etc. But it seems they take no notice of spiritual blessings:
d vmb vbi j p-acp j n2, c-acp p-acp n1, n1, j n1, n1 p-acp n2, n2, n2, p-acp n1, n2, n1, n1, av p-acp pn31 vvz pns32 vvb dx n1 pp-f j n2:
(39) treatise (DIV2)
1725
Image 12
5797
their mouthes are very seldome or neuer opened to blesse God for them. They shew themselues to be too earthly minded.
their mouths Are very seldom or never opened to bless God for them. They show themselves to be too earthly minded.
po32 n2 vbr av av cc av-x vvd pc-acp vvi np1 p-acp pno32. pns32 vvb px32 pc-acp vbi av j vvn.
(39) treatise (DIV2)
1725
Image 12
5798
Other can be thankfull for priuate blessings bestowed on themselues, or on their families and friends;
Other can be thankful for private blessings bestowed on themselves, or on their families and Friends;
av-jn vmb vbi j p-acp j n2 vvn p-acp px32, cc p-acp po32 n2 cc n2;
(39) treatise (DIV2)
1726
Image 12
5799
but regard not publike blessings bestowed on Church or common-wealth: they account general blessings no blessings.
but regard not public blessings bestowed on Church or commonwealth: they account general blessings no blessings.
cc-acp vvb xx j n2 vvn p-acp n1 cc n1: pns32 vvb j n2 dx n2.
(39) treatise (DIV2)
1726
Image 12
5800
These discouer too much selfe-loue, too little sence of the common good.
These discover too much Self-love, too little sense of the Common good.
np1 vvb av d n1, av j n1 pp-f dt j j.
(39) treatise (DIV2)
1726
Image 12
5801
Other (who it may be) will be thankefull for such publike blessings as are bestowed on that Church and Common-wealth, whereof they themselues are members, neuer hearken after,
Other (who it may be) will be thankful for such public blessings as Are bestowed on that Church and Commonwealth, whereof they themselves Are members, never harken After,
j-jn (r-crq pn31 vmb vbi) vmb vbi j p-acp d j n2 c-acp vbr vvn p-acp d n1 cc n1, c-crq pns32 px32 vbr n2, av-x vvb a-acp,
(39) treatise (DIV2)
1727
Image 12
5802
nor care to heare of such as a• bestowed on the Churches of God in other Countries or if they doe heare of them, very little (if at all) are they affected therewith.
nor care to hear of such as a• bestowed on the Churches of God in other Countries or if they do hear of them, very little (if At all) Are they affected therewith.
ccx n1 pc-acp vvi pp-f d c-acp n1 vvn p-acp dt n2 pp-f np1 p-acp j-jn n2 cc cs pns32 vdb vvi pp-f pno32, av j (cs p-acp d) vbr pns32 vvn av.
(39) treatise (DIV2)
1727
Image 12
5803
Much lesse are they affected with an• blessings bestowed on priuate Christians, who are not of their kindred, alliance, acquaintance, with the like.
Much less Are they affected with an• blessings bestowed on private Christians, who Are not of their kindred, alliance, acquaintance, with the like.
av-d dc vbr pns32 vvn p-acp n1 n2 vvn p-acp j np1, r-crq vbr xx pp-f po32 n1, n1, n1, p-acp dt j.
(39) treatise (DIV2)
1727
Image 12
5804
This also sheweth that they haue no fellow-feeling of the good of the mysticall body of Christ,
This also shows that they have no fellow-feeling of the good of the mystical body of christ,
np1 av vvz cst pns32 vhb dx n1 pp-f dt j pp-f dt j n1 pp-f np1,
(39) treatise (DIV2)
1727
Image 12
5805
or of the seuerall members thereof; which might make them feare that they themselues are scarce sound members of that body:
or of the several members thereof; which might make them Fear that they themselves Are scarce found members of that body:
cc pp-f dt j n2 av; r-crq vmd vvi pno32 vvi cst pns32 px32 vbr j j n2 pp-f d n1:
(39) treatise (DIV2)
1727
Image 12
5806
if they were, there would assuredly be some sympathy betwixt themselues and other members, some mutual compassion, and fellow-feeling:
if they were, there would assuredly be Some Sympathy betwixt themselves and other members, Some mutual compassion, and fellow-feeling:
cs pns32 vbdr, pc-acp vmd av-vvn vbi d n1 p-acp px32 cc j-jn n2, d j n1, cc n1:
(39) treatise (DIV2)
1727
Image 12
5807
they would reioyce with them that reioice.
they would rejoice with them that rejoice.
pns32 vmd vvi p-acp pno32 d vvi.
(39) treatise (DIV2)
1727
Image 12
5808
Nay further, these shew (which is worse) what little zeale they haue of Gods glory:
Nay further, these show (which is Worse) what little zeal they have of God's glory:
uh-x av-jc, d n1 (r-crq vbz av-jc) q-crq j n1 pns32 vhb pp-f ng1 n1:
(39) treatise (DIV2)
1727
Image 12
5809
for to take notice of Gods mercies on others, as well as on our selues, to talke of them, to be thankefull for them, doth much amplifie the glory of Gods workes:
for to take notice of God's Mercies on Others, as well as on our selves, to talk of them, to be thankful for them, does much amplify the glory of God's works:
c-acp pc-acp vvi n1 pp-f npg1 n2 p-acp n2-jn, c-acp av c-acp p-acp po12 n2, pc-acp vvi pp-f pno32, pc-acp vbi j p-acp pno32, vdz d vvi dt n1 pp-f npg1 n2:
(39) treatise (DIV2)
1727
Image 12
5810
it maketh them to be more famous.
it makes them to be more famous.
pn31 vvz pno32 pc-acp vbi av-dc j.
(39) treatise (DIV2)
1727
Image 12
5811
How many more the persons bee that praise God for any blessings, so much greater glory redoundeth to Gods name:
How many more the Persons be that praise God for any blessings, so much greater glory redoundeth to God's name:
c-crq d av-dc dt n2 vbb d n1 np1 p-acp d n2, av av-d jc n1 vvz p-acp npg1 n1:
(39) treatise (DIV2)
1727
Image 12
5812
therefore Dauid oft stirres vp others besides himselfe to praise God for fauours bestowed on himselfe.
Therefore David oft stirs up Others beside himself to praise God for favours bestowed on himself.
av np1 av n2 p-acp n2-jn a-acp px31 p-acp n1 np1 p-acp n2 vvn p-acp px31.
(39) treatise (DIV2)
1727
Image 12
5813
Further, many may be thankefull for prosperity, but very few will be so for aduersity.
Further, many may be thankful for Prosperity, but very few will be so for adversity.
jc, d vmb vbi j p-acp n1, cc-acp av d vmb vbi av p-acp n1.
(39) treatise (DIV2)
1728
Image 12
5814
To bee thankefull for paine, sicknesse, penury, ignominy, imprisonment, losse of goods, losse of friends, with the like, is a rare matter.
To be thankful for pain, sickness, penury, ignominy, imprisonment, loss of goods, loss of Friends, with the like, is a rare matter.
pc-acp vbi j p-acp n1, n1, n1, n1, n1, n1 pp-f n2-j, n1 pp-f n2, p-acp dt j, vbz dt j n1.
(39) treatise (DIV2)
1728
Image 12
5815
These things cause rather in most men murmuring, and repining against God.
These things cause rather in most men murmuring, and repining against God.
np1 n2 n1 av-c p-acp ds n2 j-vvg, cc vvg p-acp np1.
(39) treatise (DIV2)
1728
Image 12
5816
For few consider the blessed fruit that commeth from those things, neither thinke that they can be any blessings.
For few Consider the blessed fruit that comes from those things, neither think that they can be any blessings.
p-acp d vvb dt j-vvn n1 cst vvz p-acp d n2, av-dx vvb cst pns32 vmb vbi d n2.
(39) treatise (DIV2)
1728
Image 12
5817
These shew how they walke by sence, and not by faith.
These show how they walk by sense, and not by faith.
np1 vvb c-crq pns32 vvb p-acp n1, cc xx p-acp n1.
(39) treatise (DIV2)
1728
Image 12
5818
Finally, among those who are thankefull for such blessings as they enioy, how few lift vp the eyes of their faith further then the eies of their body can reach? how few consider those good things which God hath promised for the time to come? how few can praise God for any good thing, whereof they haue not the present fruition? Most thinke it enough to praise God for such things as they haue;
Finally, among those who Are thankful for such blessings as they enjoy, how few lift up the eyes of their faith further then the eyes of their body can reach? how few Consider those good things which God hath promised for the time to come? how few can praise God for any good thing, whereof they have not the present fruition? Most think it enough to praise God for such things as they have;
av-j, p-acp d r-crq vbr j p-acp d n2 c-acp pns32 vvb, c-crq d vvd a-acp dt n2 pp-f po32 n1 jc cs dt n2 pp-f po32 n1 vmb vvi? c-crq d vvb d j n2 r-crq np1 vhz vvn p-acp dt n1 pc-acp vvi? c-crq d vmb vvi np1 p-acp d j n1, c-crq pns32 vhb xx dt j n1? np1 vvb pn31 av-d pc-acp vvi np1 p-acp d n2 c-acp pns32 vhb;
(39) treatise (DIV2)
1729
Image 12
5819
they little consider that the matter of thanksgiuing extendeth not onely to benefits receiued, but also to benefits promised.
they little Consider that the matter of thanksgiving extendeth not only to benefits received, but also to benefits promised.
pns32 av-j vvb cst dt n1 pp-f n1 vvz xx av-j p-acp n2 vvn, cc-acp av p-acp n2 vvn.
(39) treatise (DIV2)
1729
Image 12
5820
These manifest little credence to the truth of Gods word: if they were fully resolued thereof, they would account Gods words to be very deeds.
These manifest little credence to the truth of God's word: if they were Fully resolved thereof, they would account God's words to be very Deeds.
np1 j j n1 p-acp dt n1 pp-f npg1 n1: cs pns32 vbdr av-j vvn av, pns32 vmd vvi npg1 n2 pc-acp vbi j n2.
(39) treatise (DIV2)
1729
Image 12
5821
Thus wee see how faulty most are in the performance of this duty, and how short they come of this generall extent of Thanksgiuing, which is without restraint; for ALL THINGS.
Thus we see how faulty most Are in the performance of this duty, and how short they come of this general extent of Thanksgiving, which is without restraint; for ALL THINGS.
av pns12 vvb c-crq j av-ds vbr p-acp dt n1 pp-f d n1, cc c-crq j pns32 vvb pp-f d j n1 pp-f n1, r-crq vbz p-acp n1; c-acp av-d n2.
(39) treatise (DIV2)
1730
Image 12
5822
Let vs examine our owne soules in this point, and be conscionable euen in this extent.
Let us examine our own Souls in this point, and be conscionable even in this extent.
vvb pno12 vvi po12 d n2 p-acp d n1, cc vbi j av p-acp d n1.
(39) treatise (DIV2)
1730
Image 12
5823
Because this fourth branch concerning the matter of Thanksgiuing, is on the one side a point worthy to be obserued:
Because this fourth branch Concerning the matter of Thanksgiving, is on the one side a point worthy to be observed:
p-acp d ord n1 vvg dt n1 pp-f n1, vbz p-acp dt crd n1 dt n1 j pc-acp vbi vvn:
(39) treatise (DIV2)
1731
Image 12
5824
and on the other side, a point too too much neglected, I haue beene bold to insist the longer vpon it.
and on the other side, a point too too much neglected, I have been bold to insist the longer upon it.
cc p-acp dt j-jn n1, dt n1 av av av-d vvn, pns11 vhb vbn j pc-acp vvi dt jc p-acp pn31.
(39) treatise (DIV2)
1731
Image 12
5825
§. 72. Of the time of giuing Thankes.
§. 72. Of the time of giving Thanks.
§. crd pp-f dt n1 pp-f vvg n2.
(39) treatise (DIV2)
1731
Image 12
5826
THe last branch concerning this point of Thanksgiuing, respecteth the time, which is expressed vnder as large an extent as the former branch, concerning the matter, That was for ALL THINGS, This is, ALVVAIES.
THe last branch Concerning this point of Thanksgiving, respecteth the time, which is expressed under as large an extent as the former branch, Concerning the matter, That was for ALL THINGS, This is, ALWAYS.
dt ord n1 vvg d n1 pp-f n1, vvz dt n1, r-crq vbz vvn p-acp p-acp j dt n1 p-acp dt j n1, vvg dt n1, cst vbds p-acp av-d n2, d vbz, av.
(39) treatise (DIV2)
1732
Image 12
5827
Of this branch I shall not neede now in particular to speake, because it is afterwards to be handled in the generall doctrine of Prayer. §. 73. Directions for Thanksgiuing.
Of this branch I shall not need now in particular to speak, Because it is afterwards to be handled in the general Doctrine of Prayer. §. 73. Directions for Thanksgiving.
pp-f d n1 pns11 vmb xx vvi av p-acp j pc-acp vvi, c-acp pn31 vbz av pc-acp vbi vvn p-acp dt j n1 pp-f n1. §. crd n2 p-acp n1.
(39) treatise (DIV2)
1732
Image 12
5828
BEfore I cōclude this point of Thanksgiuing, I wil add• some few directions, which being well obserued, wil• be very helpfull vnto vs in the performance of this duty.
BEfore I conclude this point of Thanksgiving, I will add• Some few directions, which being well observed, wil• be very helpful unto us in the performance of this duty.
p-acp pns11 vvb d n1 pp-f n1, pns11 vmb n1 d d n2, r-crq vbg av vvn, n1 vbb av j p-acp pno12 p-acp dt n1 pp-f d n1.
(39) treatise (DIV2)
1733
Image 12
5829
The first is, that we lift vp our eyes vnto the Author o• all blessings,
The First is, that we lift up our eyes unto the Author o• all blessings,
dt ord vbz, cst pns12 vvb a-acp po12 n2 p-acp dt n1 n1 d n2,
(39) treatise (DIV2)
1734
Image 12
5830
and be perswaded that they come from God• and are brought vnto vs by Gods good guiding prouidence;
and be persuaded that they come from God• and Are brought unto us by God's good guiding providence;
cc vbi vvn cst pns32 vvb p-acp np1 cc vbr vvn p-acp pno12 p-acp npg1 j j-vvg n1;
(39) treatise (DIV2)
1734
Image 12
5831
and not (as the vulgar and ignorant sort of people thinke and speake) by chance, lucke, fortune, and the like.
and not (as the Vulgar and ignorant sort of people think and speak) by chance, luck, fortune, and the like.
cc xx (c-acp dt j cc j n1 pp-f n1 vvb cc vvi) p-acp n1, n1, n1, cc dt j.
(39) treatise (DIV2)
1734
Image 12
5832
It was Israels fault, that shee did not know that God gaue her corne and wine, &c:
It was Israel's fault, that she did not know that God gave her corn and wine, etc.:
pn31 vbds npg1 n1, cst pns31 vdd xx vvi cst np1 vvd po31 n1 cc n1, av:
(39) treatise (DIV2)
1734
Image 12
5833
which made her so vngratefull and rebellious against God.
which made her so ungrateful and rebellious against God.
r-crq vvd pno31 av j cc j p-acp np1.
(39) treatise (DIV2)
1734
Image 12
5834
The like reason is giuen of Iudahs ingratitude, in which respect shee is made worse then the most brutish beasts that be, The like reason is given of Judas ingratitude, in which respect she is made Worse then the most brutish beasts that be,
dt j n1 vbz vvn pp-f npg1 n1, p-acp r-crq n1 pns31 vbz vvn av-jc cs dt av-ds j n2 cst vbb,
(39) treatise (DIV2)
1734
Image 12
5835
namely, the Oxe & the Asse:
namely, the Ox & the Ass:
av, dt n1 cc dt n1:
(39) treatise (DIV2)
1734
Image 12
5836
for the Oxe knoweth his Owner, and the Asse his Masters crib, but my people (saith God) hath not vnderstood: what vnderstood they not? namely who bestowed on them the good things which they enioyed.
for the Ox Knoweth his Owner, and the Ass his Masters crib, but my people (Says God) hath not understood: what understood they not? namely who bestowed on them the good things which they enjoyed.
c-acp dt n1 vvz po31 n1, cc dt n1 po31 ng1 n1, cc-acp po11 n1 (vvz np1) vhz xx vvn: r-crq vvd pns32 xx? av r-crq vvd p-acp pno32 dt j n2 r-crq pns32 vvd.
(39) treatise (DIV2)
1734
Image 12
5837
The truth is, that most men are like swine, which eate the fruite that falleth from the tree,
The truth is, that most men Are like Swine, which eat the fruit that falls from the tree,
dt n1 vbz, cst ds n2 vbr av-j n1, r-crq vvd dt n1 cst vvz p-acp dt n1,
(39) treatise (DIV2)
1734
Image 12
5838
but looke not vp to the tree from whence it falleth.
but look not up to the tree from whence it falls.
cc-acp vvb xx a-acp p-acp dt n1 p-acp c-crq pn31 vvz.
(39) treatise (DIV2)
1734
Image 12
5839
Many who daily taste of the sweetnes of Gods blessings, neuer lift vp their hearts to the Author of them.
Many who daily taste of the sweetness of God's blessings, never lift up their hearts to the Author of them.
av-d r-crq j n1 pp-f dt n1 pp-f npg1 n2, av-x vvb a-acp po32 n2 p-acp dt n1 pp-f pno32.
(39) treatise (DIV2)
1734
Image 12
5840
They thinke it is a good fortune, a good hap or chance that they haue what they haue. They think it is a good fortune, a good hap or chance that they have what they have.
pns32 vvb pn31 vbz dt j n1, dt j n1 cc n1 cst pns32 vhb r-crq pns32 vhb.
(39) treatise (DIV2)
1734
Image 12
5841
This is an heathenish conceit, very vnbeseeming Christians, yea, an impious and sacrilegious conceit, derogatory to the honour of God.
This is an Heathenish conceit, very unbeseeming Christians, yea, an impious and sacrilegious conceit, derogatory to the honour of God.
d vbz dt j n1, av j np1, uh, dt j cc j n1, n-jn p-acp dt n1 pp-f np1.
(39) treatise (DIV2)
1734
Image 12
5842
What a shame is it then for Christians to nourish it in their harts, and professe it with their mouthes.
What a shame is it then for Christians to nourish it in their hearts, and profess it with their mouths.
q-crq dt n1 vbz pn31 av p-acp np1 pc-acp vvi pn31 p-acp po32 n2, cc vvb pn31 p-acp po32 n2.
(39) treatise (DIV2)
1734
Image 12
5843
For our parts let vs duely consider that all good things are by Gods prouidence bestowed on vs, that so our hearts may be raised vp to him,
For our parts let us duly Consider that all good things Are by God's providence bestowed on us, that so our hearts may be raised up to him,
p-acp po12 n2 vvb pno12 av-jn vvi d d j n2 vbr p-acp npg1 n1 vvn p-acp pno12, cst av po12 n2 vmb vbi vvn a-acp p-acp pno31,
(39) treatise (DIV2)
1734
Image 12
5844
and we moued to be the more thankfull.
and we moved to be the more thankful.
cc pns12 vvd pc-acp vbi dt av-dc j.
(39) treatise (DIV2)
1734
Image 12
5845
The second is, that wee take distinct notice of Gods blessings, and in particular acknowledge them,
The second is, that we take distinct notice of God's blessings, and in particular acknowledge them,
dt ord vbz, cst pns12 vvb j n1 pp-f npg1 n2, cc p-acp j vvi pno32,
(39) treatise (DIV2)
1735
Image 12
5846
and accordingly giue thankes for them vnto the Lord. (Reade for this purpose, Psal. 103, & 105, & 106.) Particular notice of distinct blessings maketh vs the better prize them,
and accordingly give thanks for them unto the Lord. (Read for this purpose, Psalm 103, & 105, & 106.) Particular notice of distinct blessings makes us the better prize them,
cc av-vvg vvi n2 p-acp pno32 p-acp dt n1. (vvb p-acp d n1, np1 crd, cc crd, cc crd) j n1 pp-f j n2 vvz pno12 dt jc n1 pno32,
(39) treatise (DIV2)
1735
Image 12
5847
and so inlargeth our hearts the more to praise God for them. A generall Thankesgiuing, is for the most part a colde thankesgiuing.
and so enlargeth our hearts the more to praise God for them. A general Thanksgiving, is for the most part a cold thanksgiving.
cc av vvz po12 n2 dt av-dc pc-acp vvi np1 p-acp pno32. dt j n1, vbz p-acp dt av-ds n1 dt j-jn n1.
(39) treatise (DIV2)
1735
Image 12
5848
What life is there in this forme, God bee thanked for all, when nothing at all is acknowledged:
What life is there in this Form, God be thanked for all, when nothing At all is acknowledged:
q-crq n1 vbz a-acp p-acp d n1, np1 vbi vvn p-acp d, c-crq pix p-acp d vbz vvn:
(39) treatise (DIV2)
1735
Image 12
5849
yet is this generall forme of Thanksgiuing all the thanksgiuing which many yeeld vnto the Lord.
yet is this general Form of Thanksgiving all the thanksgiving which many yield unto the Lord.
av vbz d j n1 pp-f n1 d dt n1 r-crq d vvb p-acp dt n1.
(39) treatise (DIV2)
1735
Image 12
5850
The third is, that we accept Gods blessings as tokens of his loue and fauour, and accordingly reioice in them.
The third is, that we accept God's blessings as tokens of his love and favour, and accordingly rejoice in them.
dt ord vbz, cst pns12 vvb ng1 n2 c-acp n2 pp-f po31 n1 cc n1, cc av-vvg vvi p-acp pno32.
(39) treatise (DIV2)
1736
Image 12
5851
Dauid obserued the kindnesse of the Lord in the blessings which God bestowed on him, and thereupon saith vnto God;David observed the kindness of the Lord in the blessings which God bestowed on him, and thereupon Says unto God;
np1 vvd dt n1 pp-f dt n1 p-acp dt n2 r-crq np1 vvd p-acp pno31, cc av vvz p-acp np1;
(39) treatise (DIV2)
1736
Image 12
5852
I will praise thy name, because of thy kindnesse. Where no sweetnesse of Gods blessings is tasted, there can no sound thankes be rendred. I will praise thy name, Because of thy kindness. Where no sweetness of God's blessings is tasted, there can no found thanks be rendered.
pns11 vmb vvi po21 n1, c-acp pp-f po21 n1. q-crq dx n1 pp-f npg1 n2 vbz vvn, pc-acp vmb dx n1 n2 vbb vvn.
(39) treatise (DIV2)
1736
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5853
Now vnlesse we be perswaded that God in Loue bestoweth his blessings on vs, what sweet rellish can they giue vnto vs? If we feared that Gods blessings were like hot coales heaped on our heads, giuen in wrath (as a King was giuen to Israell ) little deuotion could we haue to thanke God for them:
Now unless we be persuaded that God in Love bestoweth his blessings on us, what sweet relish can they give unto us? If we feared that God's blessings were like hight coals heaped on our Heads, given in wrath (as a King was given to Israel) little devotion could we have to thank God for them:
av cs pns12 vbb vvn cst np1 p-acp vvb vvz po31 n2 p-acp pno12, r-crq j n1 vmb pns32 vvi p-acp pno12? cs pns12 vvd cst ng1 n2 vbdr av-j j n2 vvn p-acp po12 n2, vvn p-acp n1 (c-acp dt n1 vbds vvn p-acp np1) j n1 vmd pns12 vhi pc-acp vvi np1 p-acp pno32:
(39) treatise (DIV2)
1736
Image 12
5854
nothing more stirreth vp gratefulnesse then a perswasion of kindnesse. nothing more stirs up gratefulness then a persuasion of kindness.
pi2 dc vvz a-acp n1 cs dt n1 pp-f n1.
(39) treatise (DIV2)
1736
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5855
The fourth is, that we obserue what God hath bestowed on vs aboue others, and what others want that we haue:
The fourth is, that we observe what God hath bestowed on us above Others, and what Others want that we have:
dt ord vbz, cst pns12 vvb r-crq np1 vhz vvn p-acp pno12 p-acp n2-jn, cc r-crq n2-jn vvb cst pns12 vhb:
(39) treatise (DIV2)
1737
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5856
Thus did Dauid amplifie Gods mercies shewed to Israel, saying; He hath not dealt so with euery nation, neither haue they knowledge of his iudgements.
Thus did David amplify God's Mercies showed to Israel, saying; He hath not dealt so with every Nation, neither have they knowledge of his Judgments.
av vdd np1 vvi npg1 n2 vvd p-acp np1, vvg; pns31 vhz xx vvn av p-acp d n1, dx vhb pns32 n1 pp-f po31 n2.
(39) treatise (DIV2)
1737
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5857
Thus doe Gods children in their formes of thanksgiuing vse also to amplifie Gods blessings, saying vnto him;
Thus do God's children in their forms of thanksgiving use also to amplify God's blessings, saying unto him;
av vdb npg1 n2 p-acp po32 n2 pp-f n1 vvb av pc-acp vvi npg1 n2, vvg p-acp pno31;
(39) treatise (DIV2)
1737
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5858
Such and such fauours hast thou bestowed on vs, which many more worthy thē we haue wanted. Such and such favours hast thou bestowed on us, which many more worthy them we have wanted.
d cc d n2 vh2 pns21 vvn p-acp pno12, r-crq d dc j pno32 pns12 vhb vvn.
(39) treatise (DIV2)
1737
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5859
Wherefore let vs not so much consider what others haue more then we, (for that will but make vs murmur and repine against God,
Wherefore let us not so much Consider what Others have more then we, (for that will but make us murmur and repine against God,
q-crq vvb pno12 xx av av-d vvi r-crq n2-jn vhb av-dc cs pns12, (c-acp d vmb cc-acp vvi pno12 vvi cc vvi p-acp np1,
(39) treatise (DIV2)
1737
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5860
and enuy our brethren) as what wee haue more then other: this will make vs truly thankefull.
and envy our brothers) as what we have more then other: this will make us truly thankful.
cc vvb po12 n2) c-acp r-crq pns12 vhb av-dc cs j-jn: d vmb vvi pno12 av-j j.
(39) treatise (DIV2)
1737
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5861
The fift is, that we duly weigh how vnworthy we are of the very least of Gods fauours,
The fift is, that we duly weigh how unworthy we Are of the very least of God's favours,
dt ord vbz, cst pns12 av-jn vvb c-crq j pns12 vbr pp-f dt j ds pp-f npg1 n2,
(39) treatise (DIV2)
1738
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5862
euen of the least crum of bread which wee eate, and of the least drop of drinke which we take.
even of the least crumb of bred which we eat, and of the least drop of drink which we take.
av pp-f dt ds n1 pp-f n1 r-crq pns12 vvb, cc pp-f dt ds n1 pp-f n1 r-crq pns12 vvb.
(39) treatise (DIV2)
1738
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5863
Thus did Iacob, saying to God; Thus did Iacob, saying to God;
av vdd np1, vvg p-acp np1;
(39) treatise (DIV2)
1738
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5864
I am no• worthy of the least of thy mercies, &c. Who will giue thanks for that which he thinketh of due belongeth vnto §. 74. Of mentall Praier.I am no• worthy of the least of thy Mercies, etc. Who will give thanks for that which he Thinketh of due belongeth unto §. 74. Of mental Prayer.
pns11 vbm n1 j pp-f dt ds pp-f po21 n2, av q-crq vmb vvi n2 p-acp d r-crq pns31 vvz pp-f j-jn vvz p-acp §. crd pp-f j n1.
(39) treatise (DIV2)
1738
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5865
HItherto haue we heard of the distinct kinds of prayer in respect of the matter.
HItherto have we herd of the distinct Kinds of prayer in respect of the matter.
av vhb pns12 vvn pp-f dt j n2 pp-f n1 p-acp n1 pp-f dt n1.
(39) treatise (DIV2)
1739
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5866
There are other distinctions in regard of the manner, as 1 Mentall, Vocall. 2 Sudden, composed. 3 Conceiued, prescribed. 4 Publique, Priuate. 5 Ordinary, extraordinary. There Are other Distinctions in regard of the manner, as 1 Mental, Vocal. 2 Sudden, composed. 3 Conceived, prescribed. 4 Public, Private. 5 Ordinary, extraordinary.
pc-acp vbr j-jn n2 p-acp n1 pp-f dt n1, c-acp crd j, j. crd j, vvn. crd vvn, vvn. crd j, j. crd j, j.
(39) treatise (DIV2)
1739
Image 12
5867
1 Mentall praier is an inward opening of the desire of a mans heart to God, without any outward manifestation of the same by word.
1 Mental prayer is an inward opening of the desire of a men heart to God, without any outward manifestation of the same by word.
crd j n1 vbz dt j n-vvg pp-f dt n1 pp-f dt ng1 n1 p-acp np1, p-acp d j n1 pp-f dt d p-acp n1.
(39) treatise (DIV2)
1740
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5868
Such a prayer was that which Nehemiah made to the God of heauen, euen when he was talking with the King:
Such a prayer was that which Nehemiah made to the God of heaven, even when he was talking with the King:
d dt n1 vbds d r-crq np1 vvn p-acp dt np1 pp-f n1, av-j c-crq pns31 vbds vvg p-acp dt n1:
(39) treatise (DIV2)
1740
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5869
and Moses when he was incouraging the people: and Annah who is said to speake in her heart.
and Moses when he was encouraging the people: and Hannah who is said to speak in her heart.
cc np1 c-crq pns31 vbds vvg dt n1: cc np1 r-crq vbz vvn p-acp vvb p-acp po31 n1.
(39) treatise (DIV2)
1740
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5870
This may bee as feruent as if it were vttered.
This may be as fervent as if it were uttered.
d vmb vbi a-acp j c-acp cs pn31 vbdr vvn.
(39) treatise (DIV2)
1741
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5871
For in regard of the ardency of Moses mentall praier, God saith, Why criest thou vnto me? And Annah saith, She powred out her soule before the Lord.
For in regard of the ardency of Moses mental prayer, God Says, Why Christ thou unto me? And Hannah Says, She poured out her soul before the Lord.
p-acp p-acp n1 pp-f dt n1 pp-f np1 j n1, np1 vvz, q-crq vv2 pns21 p-acp pno11? cc np1 vvz, pns31 vvd av po31 n1 p-acp dt n1.
(39) treatise (DIV2)
1741
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5872
This oftentimes causeth the eies and hands to be lift vp, or cast downe, and forceth such outward signes.
This oftentimes Causes the eyes and hands to be lift up, or cast down, and forceth such outward Signs.
d av vvz dt n2 cc n2 pc-acp vbi vvn a-acp, cc vvd a-acp, cc vvz d j n2.
(39) treatise (DIV2)
1741
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5873
This is vsed because God is a searcher of the hearts, and knoweth the secrets thereof,
This is used Because God is a searcher of the hearts, and Knoweth the secrets thereof,
d vbz vvn p-acp np1 vbz dt n1 pp-f dt n2, cc vvz dt n2-jn av,
(39) treatise (DIV2)
1742
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5874
and needeth not words to haue a mans thoughts made knowne to him, as wee shewed before.
and needs not words to have a men thoughts made known to him, as we showed before.
cc vvz xx n2 pc-acp vhi dt ng1 n2 vvd vvn p-acp pno31, c-acp pns12 vvd a-acp.
(39) treatise (DIV2)
1742
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5875
By this wee see that nothing can hinder prayer:
By this we see that nothing can hinder prayer:
p-acp d pns12 vvb cst pix vmb vvi n1:
(39) treatise (DIV2)
1743
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5876
but that in company, in the midst of businesses, when wee are ouerwhelmed with temptations, we may pray vnto God: here learne to doe it. §. 75. Of vocall prayer.
but that in company, in the midst of businesses, when we Are overwhelmed with temptations, we may pray unto God: Here Learn to do it. §. 75. Of vocal prayer.
cc-acp cst p-acp n1, p-acp dt n1 pp-f n2, c-crq pns12 vbr vvn p-acp n2, pns12 vmb vvi p-acp np1: av vvb pc-acp vdi pn31. §. crd pp-f j n1.
(39) treatise (DIV2)
1743
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5877
2 VOcall prayer is that which is vttered with words, as that prayer which Salomon made at the dedication of the Temple.
2 Vocal prayer is that which is uttered with words, as that prayer which Solomon made At the dedication of the Temple.
crd j n1 vbz d r-crq vbz vvn p-acp n2, p-acp cst n1 r-crq np1 vvn p-acp dt n1 pp-f dt n1.
(39) treatise (DIV2)
1744
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5878
Quest. Seeing God knoweth the secrets of the heart, what need words to expresse the meaning thereof?Quest. Seeing God Knoweth the secrets of the heart, what need words to express the meaning thereof?
n1. vvg np1 vvz dt n2-jn pp-f dt n1, r-crq vvb n2 pc-acp vvi dt n1 av?
(39) treatise (DIV2)
1745
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5879
Answ. First because of Gods ordinance, as was shewed before? Answer First Because of God's Ordinance, as was showed before?
np1 ord c-acp pp-f ng1 n1, c-acp vbds vvn a-acp?
(39) treatise (DIV2)
1746
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5880
Secondly, that men might know the desires of one anothers heart, and so pertake of the mutuall prayers one of another:
Secondly, that men might know the Desires of one another's heart, and so partake of the mutual Prayers one of Another:
ord, cst n2 vmd vvi dt n2 pp-f crd j-jn n1, cc av vvi pp-f dt j n2 crd pp-f n-jn:
(39) treatise (DIV2)
1747
Image 12
5881
as in publique assemblies, in priuate families, and when friends meet together for that end. For words doe most liuely and plainely set forth the desire of a mans heart,
as in public assemblies, in private families, and when Friends meet together for that end. For words do most lively and plainly Set forth the desire of a men heart,
c-acp p-acp j n2, p-acp j n2, cc q-crq n2 vvb av p-acp d n1. p-acp n2 vdb av-ds j cc av-j vvn av dt n1 pp-f dt ng1 n1,
(39) treatise (DIV2)
1747
Image 12
5882
and men can best and most distinctly vnderstand them.
and men can best and most distinctly understand them.
cc n2 vmb av-j cc av-ds av-j vvi pno32.
(39) treatise (DIV2)
1747
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5883
3 Because words doe not onely declare, but also stir vp and increase the affection of the heart.
3 Because words do not only declare, but also stir up and increase the affection of the heart.
crd p-acp n2 vdb xx av-j vvi, cc-acp av vvb a-acp cc vvi dt n1 pp-f dt n1.
(39) treatise (DIV2)
1748
Image 12
5884
For as fire heateth a chimney, and the reflexion of heat which commeth from the chimney maketh the fire hotter,
For as fire heateth a chimney, and the reflection of heat which comes from the chimney makes the fire hotter,
p-acp p-acp n1 vvz dt n1, cc dt n1 pp-f n1 r-crq vvz p-acp dt n1 vvz dt n1 jc,
(39) treatise (DIV2)
1748
Image 12
5885
so the ardency of the heart prouoketh words, and words make the heart more ardent and earnest.
so the ardency of the heart provoketh words, and words make the heart more Ardent and earnest.
av dt n1 pp-f dt n1 vvz n2, cc n2 vvb dt n1 av-dc j cc j.
(39) treatise (DIV2)
1748
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5886
4 Words are an especiall meanes to keepe the minde in praier from wandering, and to hold it close to the matter.
4 Words Are an especial means to keep the mind in prayer from wandering, and to hold it close to the matter.
crd n2 vbr dt j n2 pc-acp vvi dt n1 p-acp n1 p-acp vvg, cc pc-acp vvi pn31 av-j p-acp dt n1.
(39) treatise (DIV2)
1749
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5887
A man that prayeth alone, and that onely in his inward meditation, will oft haue his meditations interrupted with other thoughts,
A man that Prayeth alone, and that only in his inward meditation, will oft have his meditations interrupted with other thoughts,
dt n1 cst vvz av-j, cc cst av-j p-acp po31 j n1, vmb av vhi po31 n2 vvn p-acp j-jn n2,
(39) treatise (DIV2)
1749
Image 12
5888
and so his prayer stand at a stay, till after some time his former meditations come to his minde againe.
and so his prayer stand At a stay, till After Some time his former meditations come to his mind again.
cc av po31 n1 vvi p-acp dt n1, c-acp p-acp d n1 po31 j n2 vvb p-acp po31 n1 av.
(39) treatise (DIV2)
1749
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5889
Now the vttering of words will be a good meanes to preuent that interruption.
Now the uttering of words will be a good means to prevent that interruption.
av dt vvg pp-f n2 vmb vbi dt j n2 pc-acp vvi d n1.
(39) treatise (DIV2)
1749
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5890
5 The tongue wherewith words are vttered, is of all other parts of a mans body the most proper and excellent instrument of Gods glore.
5 The tongue wherewith words Are uttered, is of all other parts of a men body the most proper and excellent Instrument of God's glore.
crd dt n1 c-crq n2 vbr vvn, vbz pp-f d j-jn n2 pp-f dt ng1 n1 dt av-ds j cc j n1 pp-f npg1 n1.
(39) treatise (DIV2)
1750
Image 12
5891
Therewith especially blesse we God, and therefore by an excellency it is called glory. As Dauid speaking of his tongue saith, My glory reioyceth. And againe, Awake my glory. And againe, I will sing and giue praise with my glory. Therewith especially bless we God, and Therefore by an excellency it is called glory. As David speaking of his tongue Says, My glory rejoices. And again, Awake my glory. And again, I will sing and give praise with my glory.
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(39) treatise (DIV2)
1750
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5892
In regard of these three last reasons, it is meet to vse words euen in priuate prayers when we are alone:
In regard of these three last Reasons, it is meet to use words even in private Prayers when we Are alone:
p-acp n1 pp-f d crd ord n2, pn31 vbz j pc-acp vvi n2 av p-acp j n2 c-crq pns12 vbr j:
(39) treatise (DIV2)
1750
Image 12
5893
Prouided that it be not for ostentation to be known to pray, for that is a note of hypocrisie condemned by our Lord in the Scribes and Pharisies. §. 76. Of sudden prayer.
Provided that it be not for ostentation to be known to pray, for that is a note of hypocrisy condemned by our Lord in the Scribes and Pharisees. §. 76. Of sudden prayer.
vvn cst pn31 vbb xx p-acp n1 pc-acp vbi vvn pc-acp vvi, p-acp d vbz dt n1 pp-f n1 vvn p-acp po12 n1 p-acp dt n2 cc np2. §. crd pp-f j n1.
(39) treatise (DIV2)
1750
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5894
SVdden prayer is when vpon some present occasion the heart is instantly lift vp vnto God, whether it be onely by some sighes of the heart,
Sudden prayer is when upon Some present occasion the heart is instantly lift up unto God, whither it be only by Some sighs of the heart,
j n1 vbz c-crq p-acp d j n1 dt n1 vbz av-jn vvn a-acp p-acp np1, cs pn31 vbb j p-acp d n2 pp-f dt n1,
(39) treatise (DIV2)
1751
Image 12
5895
or by some few words vttered. It is likely that Nehemiahs prayer was some sudden desire of the hart.
or by Some few words uttered. It is likely that Nehemiah's prayer was Some sudden desire of the heart.
cc p-acp d d n2 vvn. pn31 vbz j cst njp2 n1 vbds d j n1 pp-f dt n1.
(39) treatise (DIV2)
1751
Image 12
5896
For the King offring speech vnto him, gaue him occasion to make a suit vnto the King, which that he might obtain, he presently lift vp his hart to God.
For the King offering speech unto him, gave him occasion to make a suit unto the King, which that he might obtain, he presently lift up his heart to God.
p-acp dt n1 vvg n1 p-acp pno31, vvd pno31 n1 pc-acp vvi dt n1 p-acp dt n1, r-crq cst pns31 vmd vvi, pns31 av-j vvd a-acp po31 n1 p-acp np1.
(39) treatise (DIV2)
1751
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5897
These sudden praiers are called ciaculations of the heart, which are to be vsed as salt with meat:
These sudden Prayers Are called ciaculations of the heart, which Are to be used as salt with meat:
d j n2 vbr vvn n2 pp-f dt n1, r-crq vbr pc-acp vbi vvn p-acp n1 p-acp n1:
(39) treatise (DIV2)
1752
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5898
with euery bit of meat we commonly take a little salt to season it.
with every bit of meat we commonly take a little salt to season it.
p-acp d n1 pp-f n1 pns12 av-j vvb dt j n1 pc-acp vvi pn31.
(39) treatise (DIV2)
1752
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5899
So when we doe any thing, when we confer of any thing, when we goe any whether, vpon all occasions we must lift vp our hearts to God.
So when we do any thing, when we confer of any thing, when we go any whither, upon all occasions we must lift up our hearts to God.
av c-crq pns12 vdb d n1, c-crq pns12 vvb pp-f d n1, c-crq pns12 vvb d cs, p-acp d n2 pns12 vmb vvi a-acp po12 n2 p-acp np1.
(39) treatise (DIV2)
1752
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5900
This argueth an holy familiarity with God, yea it manifesteth an heauenly mind, euen as those things which are ready vpon all occasions to fly vpward appeare to be of a light aerial or fiery nature, not earthly, heauy, & weighty.
This argue an holy familiarity with God, yea it manifesteth an heavenly mind, even as those things which Are ready upon all occasions to fly upward appear to be of a Light aerial or fiery nature, not earthly, heavy, & weighty.
d vvz dt j n1 p-acp np1, uh pn31 vvz dt j n1, av c-acp d n2 r-crq vbr j p-acp d n2 pc-acp vvi av-j vvi pc-acp vbi pp-f dt j j cc j n1, xx j, j, cc j.
(39) treatise (DIV2)
1753
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5901
This kind of praier must so be vsed, as it bee added to solemne and set prayers,
This kind of prayer must so be used, as it be added to solemn and Set Prayers,
d n1 pp-f n1 vmb av vbi vvn, c-acp pn31 vbb vvn p-acp j cc j-vvn n2,
(39) treatise (DIV2)
1754
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5902
and not make them to bee neglected.
and not make them to be neglected.
cc xx vvi pno32 pc-acp vbi vvn.
(39) treatise (DIV2)
1754
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5903
No man maketh a meale of salt alone, and refuseth other solid meat, because salt is now and then to be eaten.
No man makes a meal of salt alone, and Refuseth other solid meat, Because salt is now and then to be eaten.
dx n1 vv2 dt n1 pp-f n1 av-j, cc vvz j-jn j n1, c-acp n1 vbz av cc av pc-acp vbi vvn.
(39) treatise (DIV2)
1754
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5904
Much lesse must these sudden praiers hinder solemne or composed prayers. §. 77. Of composed prayer.
Much less must these sudden Prayers hinder solemn or composed Prayers. §. 77. Of composed prayer.
av-d av-dc vmb d j n2 vvb j cc j-vvn n2. §. crd pp-f j-vvn n1.
(39) treatise (DIV2)
1754
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5905
COmposed prayer is when a Christian setteth himselfe to make some solemn prayer vnto God, whether it be in Church, family, closet, field, or any other place;
COmposed prayer is when a Christian sets himself to make Some solemn prayer unto God, whither it be in Church, family, closet, field, or any other place;
vvn n1 vbz c-crq dt njp vvz px31 pc-acp vvi d j n1 p-acp np1, cs pn31 vbb p-acp n1, n1, n1, n1, cc d j-jn n1;
(39) treatise (DIV2)
1755
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5906
whether it be vttered with words, or onely conceiued in hart:
whither it be uttered with words, or only conceived in heart:
cs pn31 vbb vvn p-acp n2, cc av-j vvn p-acp n1:
(39) treatise (DIV2)
1755
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5907
as the morning and euening prayer which Christians vse to make, or the praier at solemne assemblies, with the like.
as the morning and evening prayer which Christians use to make, or the prayer At solemn assemblies, with the like.
c-acp dt n1 cc n1 n1 r-crq np1 vvb pc-acp vvi, cc dt n1 p-acp j n2, p-acp dt j.
(39) treatise (DIV2)
1755
Image 12
5908
Such were the prayers that Daniel vsed to make three times a day. Such were the Prayers that daniel used to make three times a day.
d vbdr dt n2 cst np1 vvd pc-acp vvi crd n2 dt n1.
(39) treatise (DIV2)
1755
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5909
God to whom wee make our praier is a great God, of excellent Maiesty, not lightly,
God to whom we make our prayer is a great God, of excellent Majesty, not lightly,
np1 p-acp ro-crq pns12 vvb po12 n1 vbz dt j np1, pp-f j n1, xx av-j,
(39) treatise (DIV2)
1756
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5910
but with all due reuerence to bee regarded, and therefore most meet that wee should compose our selues in a solemne manner to appeare before his glorious presence.
but with all due Reverence to be regarded, and Therefore most meet that we should compose our selves in a solemn manner to appear before his glorious presence.
cc-acp p-acp d j-jn n1 pc-acp vbi vvn, cc av av-ds j cst pns12 vmd vvi po12 n2 p-acp dt j n1 pc-acp vvi p-acp po31 j n1.
(39) treatise (DIV2)
1756
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5911
§. 78. Of preparation before prayer.
§. 78. Of preparation before prayer.
§. crd pp-f n1 p-acp n1.
(39) treatise (DIV2)
1756
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5912
THat this kinde of prayer may bee the better performed, preparation is very needefull, which the Preacher implyeth saying, Be not rash with thy mouth,
THat this kind of prayer may be the better performed, preparation is very needful, which the Preacher Implies saying, Be not rash with thy Mouth,
cst d n1 pp-f n1 vmb vbi dt av-jc vvn, n1 vbz av j, r-crq dt n1 vvz vvg, vbb xx j p-acp po21 n1,
(39) treatise (DIV2)
1757
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5913
and let not thine heart be hasty to vtter any thing before God. In preparation vnto prayer two things are to bee performed.and let not thine heart be hasty to utter any thing before God. In preparation unto prayer two things Are to be performed.
cc vvb xx po21 n1 vbi j pc-acp vvi d n1 p-acp np1. p-acp n1 p-acp n1 crd n2 vbr pc-acp vbi vvn.
(39) treatise (DIV2)
1757
Image 12
5914
First we must empty our foules of al such things as may hinder prayer. Secondly fill them with such things as may be helpfull thereunto.
First we must empty our fowls of all such things as may hinder prayer. Secondly fill them with such things as may be helpful thereunto.
ord pns12 vmb vvi po12 n2 pp-f d d n2 c-acp vmb vvi n1. ord vvb pno32 p-acp d n2 c-acp vmb vbi j av.
(39) treatise (DIV2)
1758
Image 12
5915
The things that hinder are either wicked or worldly. Wicked things are against God, or against man.
The things that hinder Are either wicked or worldly. Wicked things Are against God, or against man.
dt n2 cst vvb vbr av-d j cc j. j n2 vbr p-acp np1, cc p-acp n1.
(39) treatise (DIV2)
1759
Image 12
5916
Against God are all sinnes, and transgressions of his Law.
Against God Are all Sins, and transgressions of his Law.
p-acp np1 vbr d n2, cc n2 pp-f po31 n1.
(39) treatise (DIV2)
1761
Image 12
5917
These we must search out, and hauing found them out, set our selues with a full and honest purpose of heart vtterly to forsake them.
These we must search out, and having found them out, Set our selves with a full and honest purpose of heart utterly to forsake them.
np1 pns12 vmb vvi av, cc vhg vvn pno32 av, vvb po12 n2 p-acp dt j cc j n1 pp-f n1 av-j pc-acp vvi pno32.
(39) treatise (DIV2)
1761
Image 12
5918
If we regard wickednes, God will not heare our prayer. If we regard wickedness, God will not hear our prayer.
cs pns12 vvb n1, np1 vmb xx vvi po12 n1.
(39) treatise (DIV2)
1761
Image 12
5919
Whereupon saith Dauid I will wash mine hands in inocency, O Lord, and compasse thine alter.
Whereupon Says David I will wash mine hands in innocency, Oh Lord, and compass thine altar.
c-crq vvz np1 pns11 vmb vvi po11 n2 p-acp n1, uh n1, cc vvi po21 n1.
(39) treatise (DIV2)
1761
Image 12
5920
Against man are wrath, anger, malice, and such like reuengeful affections, in regard whereof the Apostle exhorteth to lift vp pure hands without wrath.
Against man Are wrath, anger, malice, and such like revengeful affections, in regard whereof the Apostle exhorteth to lift up pure hands without wrath.
p-acp n1 vbr n1, n1, n1, cc d av-j j n2, p-acp n1 c-crq dt n1 vvz p-acp vvb a-acp j n2 p-acp n1.
(39) treatise (DIV2)
1762
Image 12
5921
And Christ cōmanded to be reconciled before the gift be offered.
And christ commanded to be reconciled before the gift be offered.
cc np1 vvd pc-acp vbi vvn p-acp dt n1 vbb vvn.
(39) treatise (DIV2)
1762
Image 12
5922
In a word then, that we may empty our soules of al such wicked things both against God and man, which would hinder our praiers, these two things are needfull ▪ First repentance towards God: secondly, reconciliation with man.
In a word then, that we may empty our Souls of all such wicked things both against God and man, which would hinder our Prayers, these two things Are needful ▪ First Repentance towards God: secondly, reconciliation with man.
p-acp dt n1 av, cst pns12 vmb vvi po12 n2 pp-f d d j n2 av-d p-acp np1 cc n1, r-crq vmd vvi po12 n2, d crd n2 vbr j ▪ ord n1 p-acp np1: ord, n1 p-acp n1.
(39) treatise (DIV2)
1762
Image 12
5923
Worldly things are such cares, as concerne the things of this life:
Worldly things Are such Cares, as concern the things of this life:
j n2 vbr d n2, c-acp vvb dt n2 pp-f d n1:
(39) treatise (DIV2)
1763
Image 12
5924
our temporall estate, & earthly affaires, which though at other times they may be warantable, commendable,
our temporal estate, & earthly affairs, which though At other times they may be warrantable, commendable,
po12 j n1, cc j n2, r-crq cs p-acp j-jn n2 pns32 vmb vbi j, j,
(39) treatise (DIV2)
1763
Image 12
5925
and needfull, yet may be an incumberance & hinderance vnto praier.
and needful, yet may be an encumbrance & hindrance unto prayer.
cc j, av vmb vbi dt n1 cc n1 p-acp n1.
(39) treatise (DIV2)
1763
Image 12
5926
This was prefigured vnder the Law ▪ by that rite of plucking off shooes when men appeared before the Lord.
This was prefigured under the Law ▪ by that rite of plucking off shoes when men appeared before the Lord.
d vbds vvd p-acp dt n1 ▪ p-acp d n1 pp-f vvg a-acp n2 c-crq n2 vvd p-acp dt n1.
(39) treatise (DIV2)
1763
Image 12
5927
Shooes are lawfull to be worne, yea very needfull, yet in approching before the Lord they must be put off.
Shoes Are lawful to be worn, yea very needful, yet in approaching before the Lord they must be put off.
n2 vbr j pc-acp vbi vvn, uh j j, av p-acp vvg p-acp dt n1 pns32 vmb vbi vvn a-acp.
(39) treatise (DIV2)
1763
Image 12
5928
So moderate care concerning the businesse & affairs of this world are lawfull and needful,
So moderate care Concerning the business & affairs of this world Are lawful and needful,
av j n1 vvg dt n1 cc n2 pp-f d n1 vbr j cc j,
(39) treatise (DIV2)
1763
Image 12
5929
yet when we goe to prayer, they must be laid aside, and our soules emptied of them.
yet when we go to prayer, they must be laid aside, and our Souls emptied of them.
av c-crq pns12 vvb p-acp n1, pns32 vmb vbi vvn av, cc po12 n2 vvn pp-f pno32.
(39) treatise (DIV2)
1763
Image 12
5930
For they are as heauy burdens, and clogs which will hold downe our hearts, and keepe them from flying vp into heauen.
For they Are as heavy burdens, and clogs which will hold down our hearts, and keep them from flying up into heaven.
p-acp pns32 vbr a-acp j n2, cc vvz r-crq vmb vvi a-acp po12 n2, cc vvi pno32 p-acp vvg a-acp p-acp n1.
(39) treatise (DIV2)
1763
Image 12
5931
Now note the counsell of the Apostle, Cast away euery thing that presseth downe.
Now note the counsel of the Apostle, Cast away every thing that Presseth down.
av vvb dt n1 pp-f dt n1, vvb av d n1 cst vvz a-acp.
(39) treatise (DIV2)
1763
Image 12
5932
If our soules be onely emptied of these things, they are like that empty house which the vnclean spirit finding, entreth into with seauen other spirits.
If our Souls be only emptied of these things, they Are like that empty house which the unclean Spirit finding, entereth into with seauen other spirits.
cs po12 n2 vbb av-j vvn pp-f d n2, pns32 vbr j cst j n1 r-crq dt j n1 vvg, vvz p-acp p-acp crd j-jn n2.
(39) treatise (DIV2)
1764
Image 12
5933
Wherfore that we may bee prepared to prayer, wee must be filled with such spirituall matters as fit prayer:
Wherefore that we may be prepared to prayer, we must be filled with such spiritual matters as fit prayer:
c-crq cst pns12 vmb vbi vvn p-acp n1, pns12 vmb vbi vvn p-acp d j n2 p-acp j n1:
(39) treatise (DIV2)
1764
Image 12
5934
which are concerning God and our selues. Gods greatnesse is to be meditated of, to strike our hearts with reuerence:
which Are Concerning God and our selves. God's greatness is to be meditated of, to strike our hearts with Reverence:
r-crq vbr vvg n1 cc po12 n2. npg1 n1 vbz pc-acp vbi vvn pp-f, pc-acp vvi po12 n2 p-acp n1:
(39) treatise (DIV2)
1764
Image 12
5935
and his goodnesse to breed faith in vs. Yea also his blessings bestowed to fill our mouths with praise.
and his Goodness to breed faith in us Yea also his blessings bestowed to fill our mouths with praise.
cc po31 n1 pc-acp vvi n1 p-acp pno12 uh av po31 n2 vvd pc-acp vvi po12 n2 p-acp n1.
(39) treatise (DIV2)
1764
Image 12
5936
Our wretchednesse is duely to be weighed, that wee may bee truely humbled: and our wants are to be obserued, that wee may know what to aske.
Our wretchedness is duly to be weighed, that we may be truly humbled: and our Wants Are to be observed, that we may know what to ask.
po12 n1 vbz av-jn pc-acp vbi vvn, cst pns12 vmb vbi av-j vvn: cc po12 n2 vbr pc-acp vbi vvn, cst pns12 vmb vvi r-crq pc-acp vvi.
(39) treatise (DIV2)
1764
Image 12
5937
Thus are we to come prepared to composed praier. § 79. Of conceiued praier.
Thus Are we to come prepared to composed prayer. § 79. Of conceived prayer.
av vbr pns12 pc-acp vvi vvn p-acp j-vvn n1. § crd pp-f j-vvn n1.
(39) treatise (DIV2)
1764
Image 12
5938
COnceiued prayer is that which he who vttereth the prayer inuenteth & conceiueth himselfe, as are most of the praiers recorded in the Scripture. Conceived prayer is that which he who uttereth the prayer inventeth & conceiveth himself, as Are most of the Prayers recorded in the Scripture.
j-vvn n1 vbz d r-crq pns31 r-crq vvz dt n1 vvz cc vvz px31, c-acp vbr av-ds pp-f dt n2 vvn p-acp dt n1.
(39) treatise (DIV2)
1765
Image 12
5939
This kind of prayer the Saints in al ages haue vsed, It is very commendable, expedient, and needfull ▪ For,
This kind of prayer the Saints in all ages have used, It is very commendable, expedient, and needful ▪ For,
d n1 pp-f n1 dt n2 p-acp d n2 vhb vvn, pn31 vbz av j, j, cc j ▪ c-acp,
(39) treatise (DIV2)
1765
Image 12
5940
1 It manifesteth the gift and power of the Spirit, who can giue both matter and manner, words and affections:
1 It manifesteth the gift and power of the Spirit, who can give both matter and manner, words and affections:
vvd pn31 vvz dt n1 cc n1 pp-f dt n1, r-crq vmb vvi d n1 cc n1, n2 cc n2:
(39) treatise (DIV2)
1766
Image 12
5941
who can suggest what to pray, and how to pray. 2 Euery day we haue new wants, new assaults, new sinnes:
who can suggest what to pray, and how to pray. 2 Every day we have new Wants, new assaults, new Sins:
r-crq vmb vvi r-crq pc-acp vvi, cc c-crq pc-acp vvi. crd d n1 pns12 vhb j n2, j n2, j n2:
(39) treatise (DIV2)
1766
Image 12
5942
Is it not needfull then that our praiers be conceiued and framed accordingly, that our petitions be made according to our present wants, our supplications according to our particular assaults, our confession according to our seuerall sinnes?
Is it not needful then that our Prayers be conceived and framed accordingly, that our petitions be made according to our present Wants, our supplications according to our particular assaults, our Confessi according to our several Sins?
vbz pn31 xx j av cst po12 n2 vbb vvn cc vvd av-vvg, cst po12 n2 vbb vvn vvg p-acp po12 j n2, po12 n2 vvg p-acp po12 j n2, po12 n1 vvg p-acp po12 j n2?
(39) treatise (DIV2)
1767
Image 12
5943
3 As God daily continueth and reneweth old blessings, so also hee addeth new to them.
3 As God daily Continueth and Reneweth old blessings, so also he adds new to them.
crd c-acp np1 av-j vvz cc vvz j n2, av av pns31 vvz j p-acp pno32.
(39) treatise (DIV2)
1768
Image 12
5944
Is it not most meete that notice bee taken of those new blessings, and accordingly thankes bee giuen in particular for them?
Is it not most meet that notice be taken of those new blessings, and accordingly thanks be given in particular for them?
vbz pn31 xx av-ds j cst n1 vbi vvn pp-f d j n2, cc av-vvg vvz vbi vvn p-acp j c-acp pno32?
(39) treatise (DIV2)
1768
Image 12
5945
Obiect. This present inuenting and conceiuing of prayer, maketh prayer to bee confused, and either very defectiue, or very tedious.Object. This present inventing and conceiving of prayer, makes prayer to be confused, and either very defective, or very tedious.
n1. d j vvg cc vvg pp-f n1, vvz n1 pc-acp vbi vvn, cc d av j, cc av j.
(39) treatise (DIV2)
1769
Image 12
5946
Answ. In them that haue not ability to pray, or suddenly and rashly come vnto prayer, it may bee so.Answer In them that have not ability to pray, or suddenly and rashly come unto prayer, it may be so.
np1 p-acp pno32 cst vhb xx n1 pc-acp vvi, cc av-j cc av-j vvn p-acp n1, pn31 vmb vbi av.
(39) treatise (DIV2)
1770
Image 12
5947
But if a man haue any competent ability, if he premeditate before hand what to pray,
But if a man have any competent ability, if he premeditate before hand what to pray,
p-acp cs dt n1 vhb d j n1, cs pns31 vvn p-acp n1 r-crq pc-acp vvi,
(39) treatise (DIV2)
1770
Image 12
5948
if hee set vnto himselfe any good method and order, such defect, tediousnesse, and confusion (as is supposed) will bee easily auoided. §. 80. Of prescribed prayer.
if he Set unto himself any good method and order, such defect, tediousness, and confusion (as is supposed) will be Easily avoided. §. 80. Of prescribed prayer.
cs pns31 vvd p-acp px31 d j n1 cc n1, d n1, n1, cc n1 (c-acp vbz vvn) vmb vbi av-j vvn. §. crd pp-f j-vvn n1.
(39) treatise (DIV2)
1770
Image 12
5949
PRescribed prayer is, when a set, constant forme is laid downe before hand, and either conned by heart, PRescribed prayer is, when a Set, constant Form is laid down before hand, and either conned by heart,
vvn n1 vbz, c-crq dt n1, j n1 vbz vvn a-acp p-acp n1, cc av-d vvn p-acp n1,
(39) treatise (DIV2)
1771
Image 12
5950
or read out of a booke or paper by him that vttereth it, and that whether he be alone, or in company.
or read out of a book or paper by him that uttereth it, and that whither he be alone, or in company.
cc vvb av pp-f dt n1 cc n1 p-acp pno31 cst vvz pn31, cc cst cs pns31 vbb j, cc p-acp n1.
(39) treatise (DIV2)
1771
Image 12
5951
Quest. Is a set and prescribed forme of praier lawfull? Answ. Yea verily, and that for these reasons: Quest. Is a Set and prescribed Form of prayer lawful? Answer Yea verily, and that for these Reasons:
n1. vbz dt n1 cc j-vvn n1 pp-f n1 j? np1 uh av-j, cc cst p-acp d n2:
(39) treatise (DIV2)
1772
Image 12
5952
1 God prescribed a set forme of blessing for the Priests constantly to vse.
1 God prescribed a Set Form of blessing for the Priests constantly to use.
crd np1 vvn dt j-vvn n1 pp-f n1 p-acp dt n2 av-j pc-acp vvi.
(39) treatise (DIV2)
1774
Image 12
5953
The 92. Psalme, which is a Psalme of praise, was prescribed a song for the Sabbath day:
The 92. Psalm, which is a Psalm of praise, was prescribed a song for the Sabbath day:
dt crd n1, r-crq vbz dt n1 pp-f n1, vbds vvn dt n1 p-acp dt n1 n1:
(39) treatise (DIV2)
1774
Image 12
5954
and 102. Psalme prescribeth a prayer for the afflicted when he is ouerwhelmed, and powreth out his complaint before the Lord.
and 102. Psalm prescribeth a prayer for the afflicted when he is overwhelmed, and poureth out his complaint before the Lord.
cc crd n1 vvz dt n1 p-acp dt j-vvn c-crq pns31 vbz vvn, cc vvz av po31 n1 p-acp dt n1.
(39) treatise (DIV2)
1774
Image 12
5955
The 136. Psalme was sung after Dauids time. The 136. Psalm was sung After David time.
dt crd n1 vbds vvn p-acp npg1 n1.
(39) treatise (DIV2)
1774
Image 12
5956
Hezekiah the King, and the Princes commanded the Leuites to praise the Lord with the words of Dauid, and of Asaph the Seer. Hezekiah the King, and the Princes commanded the Levites to praise the Lord with the words of David, and of Asaph the Seer.
np1 dt n1, cc dt n2 vvd dt np2 pc-acp vvi dt n1 p-acp dt n2 pp-f np1, cc pp-f np1 dt n1.
(39) treatise (DIV2)
1774
Image 12
5957
If a prescribed forme of praise may be vsed, then also of prayer: for there is the same reason of both.
If a prescribed Form of praise may be used, then also of prayer: for there is the same reason of both.
cs dt j-vvn n1 pp-f n1 vmb vbi vvn, av av pp-f n1: c-acp pc-acp vbz dt d n1 pp-f d.
(39) treatise (DIV2)
1774
Image 12
5958
Besides, Christ himselfe prescribed an excellent forme of prayer which hath been vsed in all ages of the Church since this time,
Beside, christ himself prescribed an excellent Form of prayer which hath been used in all ages of the Church since this time,
a-acp, np1 px31 vvd dt j n1 pp-f n1 r-crq vhz vbn vvn p-acp d n2 pp-f dt n1 c-acp d n1,
(39) treatise (DIV2)
1775
Image 12
5959
and is by an excellency called the Lords Prayer. Saint Paul obserues a set forme of blessing in the beginning and end of his Epistles.
and is by an excellency called the lords Prayer. Saint Paul observes a Set Form of blessing in the beginning and end of his Epistles.
cc vbz p-acp dt n1 vvn dt n2 n1. n1 np1 vvz dt j-vvn n1 pp-f n1 p-acp dt n1 cc n1 pp-f po31 n2.
(39) treatise (DIV2)
1775
Image 12
5960
Thus we see prescribed prayer warranted by Gods word.
Thus we see prescribed prayer warranted by God's word.
av pns12 vvb vvn n1 vvn p-acp npg1 n1.
(39) treatise (DIV2)
1775
Image 12
5961
2 Many weake ones who haue good affections, but want inuention, vtterance, and such like parts, are much helped by prescribed formes:
2 Many weak ones who have good affections, but want invention, utterance, and such like parts, Are much helped by prescribed forms:
crd d j pi2 r-crq vhb j n2, cc-acp vvb n1, n1, cc d j n2, vbr av-d vvn p-acp j-vvn n2:
(39) treatise (DIV2)
1776
Image 12
5962
for when they reade or heare words fitting their wants and occasions, their hearts can well goe with their words,
for when they read or hear words fitting their Wants and occasions, their hearts can well go with their words,
c-acp c-crq pns32 vvb cc vvi n2 vvg po32 n2 cc n2, po32 n2 vmb av vvi p-acp po32 n2,
(39) treatise (DIV2)
1776
Image 12
5963
yet can they not inuent fit words.
yet can they not invent fit words.
av vmb pns32 xx vvi j n2.
(39) treatise (DIV2)
1776
Image 12
5964
3 Prescribed formes of prayer in the publike worshippe is a good meanes to maintaine vniformity in seuerall Churches.
3 Prescribed forms of prayer in the public worship is a good means to maintain uniformity in several Churches.
crd vvn n2 pp-f n1 p-acp dt j n1 vbz dt j n2 pc-acp vvi n1 p-acp j n2.
(39) treatise (DIV2)
1777
Image 12
5965
Obiect. The spirit is stinted hereby:Object. The Spirit is stinted hereby:
n1. dt n1 vbz vvd av:
(39) treatise (DIV2)
1778
Image 12
5966
neither can a man vtter that which the spirit moueth him vnto, when hee hath a set forme prescribed.
neither can a man utter that which the Spirit moves him unto, when he hath a Set Form prescribed.
av-dx vmb dt n1 vvi d r-crq dt n1 vvz pno31 p-acp, c-crq pns31 vhz dt j-vvn n1 vvn.
(39) treatise (DIV2)
1778
Image 12
5967
Answ. The spirit in him which prayeth by a set forme, is no more stinted, then the spirit is stinted in those which heare another pray:Answer The Spirit in him which Prayeth by a Set Form, is no more stinted, then the Spirit is stinted in those which hear Another prey:
np1 dt n1 p-acp pno31 r-crq vvz p-acp dt j-vvn n1, vbz dx av-dc vvd, cs dt n1 vbz vvd p-acp d r-crq vvb j-jn n1:
(39) treatise (DIV2)
1779
Image 12
5968
for to them which heare others, words are prescribed. To the hearers it is all one whether hee that prayeth vseth a prescribed forme,
for to them which hear Others, words Are prescribed. To the hearers it is all one whither he that Prayeth uses a prescribed Form,
c-acp p-acp pno32 r-crq av n2-jn, n2 vbr vvn. p-acp dt n2 pn31 vbz d pi cs pns31 cst vvz vvz dt j-vvn n1,
(39) treatise (DIV2)
1779
Image 12
5969
or conceiue, and inuent his prayer, for they goe along in their hearts with his words.
or conceive, and invent his prayer, for they go along in their hearts with his words.
cc vvi, cc vvi po31 n1, c-acp pns32 vvb a-acp p-acp po32 n2 p-acp po31 n2.
(39) treatise (DIV2)
1779
Image 12
5970
They who simply and altogether condemne prescribed prayer, doe thinke too childishly of God, and deale too iniuriously with Gods little ones.
They who simply and altogether condemn prescribed prayer, do think too childishly of God, and deal too injuriously with God's little ones.
pns32 r-crq av-j cc av vvb vvn n1, vdb vvi av av-j pp-f np1, cc vvi av av-j p-acp npg1 j pi2.
(39) treatise (DIV2)
1780
Image 12
5971
They conceit God to be affected with variety, and make the power of praier to consist in copie of words,
They conceit God to be affected with variety, and make the power of prayer to consist in copy of words,
pns32 n1 np1 pc-acp vbi vvn p-acp n1, cc vvi dt n1 pp-f n1 pc-acp vvi p-acp n1 pp-f n2,
(39) treatise (DIV2)
1780
Image 12
5972
and nouelty of matter, which is many times an hinderance to true deuotion:
and novelty of matter, which is many times an hindrance to true devotion:
cc n1 pp-f n1, r-crq vbz d n2 dt n1 p-acp j n1:
(39) treatise (DIV2)
1780
Image 12
5973
for while the minde is too much occupied in inuention, the heart cannot be so free to deuotion, as otherwise it might bee.
for while the mind is too much occupied in invention, the heart cannot be so free to devotion, as otherwise it might be.
c-acp cs dt n1 vbz av av-d vvn p-acp n1, dt n1 vmbx vbi av j p-acp n1, c-acp av pn31 vmd vbi.
(39) treatise (DIV2)
1780
Image 12
5974
Prayer is not like a nose-gay, which is no longer sweete then the flowers are new and fresh:
Prayer is not like a nosegay, which is no longer sweet then the flowers Are new and fresh:
n1 vbz xx av-j dt n1, r-crq vbz av-dx av-jc j cs dt n2 vbr j cc j:
(39) treatise (DIV2)
1780
Image 12
5975
For the sweete sauour of prayer consisteth in the sincerity of heart, and ardency of affection, whereby also the power of the spirit is manifested.
For the sweet savour of prayer Consisteth in the sincerity of heart, and ardency of affection, whereby also the power of the Spirit is manifested.
c-acp dt j n1 pp-f n1 vvz p-acp dt n1 pp-f n1, cc n1 pp-f n1, c-crq av dt n1 pp-f dt n1 vbz vvn.
(39) treatise (DIV2)
1780
Image 12
5976
2 The iniury which is done to Gods little ones is this, that they seek to depriue them of an especial help, whereby their weakenesse might be supported,
2 The injury which is done to God's little ones is this, that they seek to deprive them of an especial help, whereby their weakness might be supported,
crd dt n1 r-crq vbz vdn p-acp npg1 j pi2 vbz d, cst pns32 vvb pc-acp vvi pno32 pp-f dt j n1, c-crq po32 n1 vmd vbi vvn,
(39) treatise (DIV2)
1781
Image 12
5977
yea to hinder them of the benifit of prayer.
yea to hinder them of the benefit of prayer.
uh p-acp vvi pno32 pp-f dt n1 pp-f n1.
(39) treatise (DIV2)
1781
Image 12
5978
For many are not able to conceiue a prayer of themselues, yet if they finde a forme answerable to their occasions, they can pray heartily and earnestly.
For many Are not able to conceive a prayer of themselves, yet if they find a Form answerable to their occasions, they can pray heartily and earnestly.
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(39) treatise (DIV2)
1781
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Thus wee see that prescribed prayer is not onely lawfull, but also needful. So far forth as we finde it an helpe to deuotion, we may vse it:
Thus we see that prescribed prayer is not only lawful, but also needful. So Far forth as we find it an help to devotion, we may use it:
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(39) treatise (DIV2)
1782
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5980
but yet wee may not alwaies tie our selues vnto it:
but yet we may not always tie our selves unto it:
cc-acp av pns12 vmb xx av vvb po12 n2 p-acp pn31:
(39) treatise (DIV2)
1782
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to say the least, they are very weake Christians that cannot pray without a prescribed forme.
to say the least, they Are very weak Christians that cannot pray without a prescribed Form.
pc-acp vvi dt ds, pns32 vbr av j np1 cst vmbx vvi p-acp dt j-vvn n1.
(39) treatise (DIV2)
1782
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Now it is a shame for any Christian to be a weake one all the dayes of his life:
Now it is a shame for any Christian to be a weak one all the days of his life:
av pn31 vbz dt n1 p-acp d np1 pc-acp vbi dt j crd d dt n2 pp-f po31 n1:
(39) treatise (DIV2)
1783
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it is required at our hands to grow in knowledge, iudgement, discretion, faith, and other like graces.
it is required At our hands to grow in knowledge, judgement, discretion, faith, and other like graces.
pn31 vbz vvn p-acp po12 n2 pc-acp vvi p-acp n1, n1, n1, n1, cc j-jn j n2.
(39) treatise (DIV2)
1783
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§. 81. Direction to conceiue a Prayer.
§. 81. Direction to conceive a Prayer.
§. crd n1 pc-acp vvi dt n1.
(39) treatise (DIV2)
1783
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IF the weakest Christians doe but carefully obserue the order that others vse, and withall take notice of their owne sinnes in particular, of their particular wants,
IF the Weakest Christians do but carefully observe the order that Others use, and withal take notice of their own Sins in particular, of their particular Wants,
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(39) treatise (DIV2)
1784
Image 12
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and of the particular blessings which God bestoweth on them, they may with vse and practise come to conceiue a good Prayer.
and of the particular blessings which God bestoweth on them, they may with use and practice come to conceive a good Prayer.
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(39) treatise (DIV2)
1784
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And when once in any competent measure they can pray for themselues, by degrees they come to pray for others also.
And when once in any competent measure they can pray for themselves, by Degrees they come to pray for Others also.
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(39) treatise (DIV2)
1784
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But many are too idle and sluggish in making triall: they will not offer to make experience of the gift of Gods Spirit: but rather vtterly quench it;
But many Are too idle and sluggish in making trial: they will not offer to make experience of the gift of God's Spirit: but rather utterly quench it;
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(39) treatise (DIV2)
1784
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as a man may doe, and too many so doe, by tying themselues too much to set formes.
as a man may do, and too many so do, by tying themselves too much to Set forms.
c-acp dt n1 vmb vdi, cc av d av vdb, p-acp vvg px32 av av-d pc-acp vvi n2.
(39) treatise (DIV2)
1784
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Though publike leiturgies for vniformity sake are to be constantly vsed in set formes (prouided that there be seuerall prayers fit for diuers,
Though public liturgies for uniformity sake Are to be constantly used in Set forms (provided that there be several Prayers fit for diverse,
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(39) treatise (DIV2)
1785
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5991
yea, for all publike occasions so neere as may be) yet it is not so meete for particular persons alwayes to tie themselues to one set forme.
yea, for all public occasions so near as may be) yet it is not so meet for particular Persons always to tie themselves to one Set Form.
uh, p-acp d j n2 av av-j c-acp vmb vbi) av pn31 vbz xx av vvi p-acp j n2 av pc-acp vvi px32 p-acp crd j-vvn n1.
(39) treatise (DIV2)
1785
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For what can that argue but that they little obserue Gods different manner of dealing with them at seuerall times.
For what can that argue but that they little observe God's different manner of dealing with them At several times.
p-acp q-crq vmb d vvi cc-acp cst pns32 av-j vvb n2 j n1 pp-f vvg p-acp pno32 p-acp j n2.
(39) treatise (DIV2)
1785
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5993
§. 82. Of publike Prayer, and of the Ministers function therein.
§. 82. Of public Prayer, and of the Ministers function therein.
§. crd pp-f j n1, cc pp-f dt ng1 n1 av.
(39) treatise (DIV2)
1785
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PVblike Prayer is when an assembly of Saints publikely with one ioint consent call vpon God.
Public Prayer is when an assembly of Saints publicly with one joint consent call upon God.
j n1 vbz c-crq dt n1 pp-f n2 av-j p-acp crd j n1 vvb p-acp np1.
(39) treatise (DIV2)
1786
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5995
In publike prayer, three things are requisite. 1 Meete persons. 2 A fit place. 3 A right manner. In public prayer, three things Are requisite. 1 Meet Persons. 2 A fit place. 3 A right manner.
p-acp j n1, crd n2 vbr j. crd j n2. crd av j n1. crd dt n-jn n1.
(39) treatise (DIV2)
1787
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5996
1 The Persons must bee a publike Minister of the Word and People. I shewed before that Prayer was a principall part of Gods publike worship.
1 The Persons must be a public Minister of the Word and People. I showed before that Prayer was a principal part of God's public worship.
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(39) treatise (DIV2)
1791
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5997
Now in all publike worship there is required a Minister for one party, and People for the other.
Now in all public worship there is required a Minister for one party, and People for the other.
av p-acp d j n1 pc-acp vbz vvn dt vvb p-acp crd n1, cc n1 p-acp dt n-jn.
(39) treatise (DIV2)
1791
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A Minister hath a double function;
A Minister hath a double function;
dt n1 vhz dt j-jn n1;
(39) treatise (DIV2)
1791
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5999
one to stand in Gods roome, and in Gods name to declare Gods minde and will vnto his people.
one to stand in God's room, and in God's name to declare God's mind and will unto his people.
crd pc-acp vvi p-acp ng1 n1, cc p-acp npg1 n1 pc-acp vvi npg1 n1 cc n1 p-acp po31 n1.
(39) treatise (DIV2)
1791
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6000
Another to stand in the Peoples roome, and in their name to declare their minde and desire to God.
another to stand in the Peoples room, and in their name to declare their mind and desire to God.
j-jn p-acp vvi p-acp dt ng1 n1, cc p-acp po32 n1 pc-acp vvi po32 n1 cc vvi p-acp np1.
(39) treatise (DIV2)
1791
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The former hee doth in preaching the Word and administring the Sacraments. For God (saith the Apostle) Hath committed to vs the word of reconciliation:
The former he does in preaching the Word and administering the Sacraments. For God (Says the Apostle) Hath committed to us the word of reconciliation:
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(39) treatise (DIV2)
1792
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6002
now then are we Embassadors for Christ, &c. Expresly it is said, that Ministers are Christs Embassadors, which is in regard of the Word that also they are such in regard of the Sacraments, is implied in that commission giuen to the Apostles, Goe teach all Nations, and baptize them in the name of the Father, &c. The latter hee doth in making Petitions and giuing thankes to God: now then Are we ambassadors for christ, etc. Expressly it is said, that Ministers Are Christ ambassadors, which is in regard of the Word that also they Are such in regard of the Sacraments, is implied in that commission given to the Apostles, Go teach all nations, and baptise them in the name of the Father, etc. The latter he does in making Petitions and giving thanks to God:
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(39) treatise (DIV2)
1792
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When the Prophet had exhorted the people to assemble together publikely to pray: he saith; When the Prophet had exhorted the people to assemble together publicly to pray: he Says;
q-crq dt n1 vhd vvn dt n1 pc-acp vvi av av-j pc-acp vvi: pns31 vvz;
(39) treatise (DIV2)
1793
Image 12
6004
Let the Priests, the Ministers of the Lord say, spare thy people O Lord, and giue not thine heritage into reproach, &c. Ministers therefore in publike Assemblies are to vtter the petitions of people:Let the Priests, the Ministers of the Lord say, spare thy people Oh Lord, and give not thine heritage into reproach, etc. Ministers Therefore in public Assemblies Are to utter the petitions of people:
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(39) treatise (DIV2)
1793
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6005
so it is noted that when the people were assembled to giue thankes to God, Ezra the Priest praised the Lord. The incense which vnder the Law was offered by the Priest to God, did prefigure thus much.
so it is noted that when the people were assembled to give thanks to God, Ezra the Priest praised the Lord. The incense which under the Law was offered by the Priest to God, did prefigure thus much.
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(39) treatise (DIV2)
1793
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Thus as in preaching a Minister is Gods mouth to the people, so in praying, the peoples mouth to God.
Thus as in preaching a Minister is God's Mouth to the people, so in praying, the peoples Mouth to God.
av c-acp p-acp vvg dt n1 vbz npg1 n1 p-acp dt n1, av p-acp vvg, dt ng1 n1 p-acp np1.
(39) treatise (DIV2)
1794
Image 12
6007
Wherefore also there must be people to ioine with him: for if a Minister be alone, his Prayer is but a priuate Prayer.
Wherefore also there must be people to join with him: for if a Minister be alone, his Prayer is but a private Prayer.
c-crq av pc-acp vmb vbi n1 pc-acp vvi p-acp pno31: c-acp cs dt n1 vbb j, po31 n1 vbz p-acp dt j n1.
(39) treatise (DIV2)
1794
Image 12
6008
§. 83. Of the Peoples consent in publike Prayer.
§. 83. Of the Peoples consent in public Prayer.
§. crd pp-f dt ng1 n1 p-acp j n1.
(39) treatise (DIV2)
1794
Image 12
6009
THat which is required of people in publike Prayer, is to testifie their consent to that which the Minister vttereth:
THat which is required of people in public Prayer, is to testify their consent to that which the Minister uttereth:
cst r-crq vbz vvn pp-f n1 p-acp j n1, vbz pc-acp vvi po32 n1 p-acp d r-crq dt n1 vvz:
(39) treatise (DIV2)
1795
Image 12
6010
for the prayer of the Minister is their prayer:
for the prayer of the Minister is their prayer:
c-acp dt n1 pp-f dt n1 vbz po32 n1:
(39) treatise (DIV2)
1795
Image 12
6011
thogh for order sake to auoid confusion there be but one voice vttered, yet the hearts of all present must goe along with that voice & giue an inward assent,
though for order sake to avoid confusion there be but one voice uttered, yet the hearts of all present must go along with that voice & give an inward assent,
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(39) treatise (DIV2)
1795
Image 12
6012
& not so only, but also it is very expedient to testifie the same, so as the Minister may heare their consent,
& not so only, but also it is very expedient to testify the same, so as the Minister may hear their consent,
cc xx av av-j, cc-acp av pn31 vbz av j pc-acp vvi dt d, av c-acp dt n1 vmb vvi po32 n1,
(39) treatise (DIV2)
1795
Image 12
6013
as well as they heare his prayer.
as well as they hear his prayer.
c-acp av c-acp pns32 vvb po31 n1.
(39) treatise (DIV2)
1795
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The ordinary way, and the best way for people to manifest their consent, is with a distinct and audible voice to say Amen. Thus the people were commanded to say Amen. Deut. 27. 15. &c. And accordingly was it practised.
The ordinary Way, and the best Way for people to manifest their consent, is with a distinct and audible voice to say Amen. Thus the people were commanded to say Amen. Deuteronomy 27. 15. etc. And accordingly was it practised.
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(39) treatise (DIV2)
1796
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Nehe. 8. 6. It is a sound well beseeming Gods publike worship, to make the place ring againe (as we speake) with a ioint Amen of the people.Neh 8. 6. It is a found well beseeming God's public worship, to make the place ring again (as we speak) with a joint Amen of the people.
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(39) treatise (DIV2)
1796
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The Iewes vttered this word with great ardency, and therefore vsed to double it, saying, Amen, Amen. Neh. 8. 6. §. 84. Of the place of publike Prayer. The Iewes uttered this word with great ardency, and Therefore used to double it, saying, Amen, Amen. Neh 8. 6. §. 84. Of the place of public Prayer.
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(39) treatise (DIV2)
1796
Image 12
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2 THe place must be publike:
2 THe place must be public:
crd dt n1 vmb vbi j:
(39) treatise (DIV2)
1797
Image 12
6018
such a place as all that ought to meet may know, and haue liberty to come vnto: such a place as all that ought to meet may know, and have liberty to come unto:
d dt n1 c-acp d cst vmd pc-acp vvi vmb vvi, cc vhb n1 pc-acp vvi p-acp:
(39) treatise (DIV2)
1797
Image 12
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at first this was in some Family, yea, afterwards when all the world almost forsooke God, God chose out of the world some peculiar families, who with their houshold worshipped God in their houses;
At First this was in Some Family, yea, afterwards when all the world almost forsook God, God chosen out of the world Some peculiar families, who with their household worshipped God in their houses;
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(39) treatise (DIV2)
1797
Image 12
6020
as Noah in his time, so Abraham, Isaac, Iacob, in their times. But when Gods people increased in the wildernesse, hee caused a Tabernacle to be built;
as Noah in his time, so Abraham, Isaac, Iacob, in their times. But when God's people increased in the Wilderness, he caused a Tabernacle to be built;
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(39) treatise (DIV2)
1797
Image 12
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that then was their place of publike worship, afterwards a Temple was built, which because it was the place of publike worship, was by a propriety called, The house of Prayer. To this place if the people could not come, they would at least pray towards it:
that then was their place of public worship, afterwards a Temple was built, which Because it was the place of public worship, was by a propriety called, The house of Prayer. To this place if the people could not come, they would At least pray towards it:
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(39) treatise (DIV2)
1797
Image 12
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for which they had their warrant from Salomons prayer.
for which they had their warrant from Solomon's prayer.
c-acp r-crq pns32 vhd po32 n1 p-acp np1 n1.
(39) treatise (DIV2)
1797
Image 12
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After that Christ came, by whom the partition wall betwixt Iewes and Gentiles was broken downe,
After that christ Come, by whom the partition wall betwixt Iewes and Gentiles was broken down,
p-acp cst np1 vvd, p-acp ro-crq dt n1 n1 p-acp npg1 cc n2-j vbds vvn a-acp,
(39) treatise (DIV2)
1798
Image 12
6024
and both made one people to God, all places were sanctified for Prayer: in which respect Christ said;
and both made one people to God, all places were sanctified for Prayer: in which respect christ said;
cc d vvd crd n1 p-acp np1, d n2 vbdr vvn p-acp n1: p-acp r-crq n1 np1 vvd;
(39) treatise (DIV2)
1798
Image 12
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The houre commeth when ye shall neither in this mountaine, nor at Ierusalem worship the Father. The hour comes when you shall neither in this mountain, nor At Ierusalem worship the Father.
dt n1 vvz c-crq pn22 vmb av-dx p-acp d n1, ccx p-acp np1 n1 dt n1.
(39) treatise (DIV2)
1798
Image 12
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So as vnder the Gospell no one place is more holy then another.
So as under the Gospel not one place is more holy then Another.
av a-acp p-acp dt n1 xx crd n1 vbz av-dc j cs j-jn.
(39) treatise (DIV2)
1798
Image 12
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Yet it being Gods will to be worshipped publikely, needefull it is that there should be places fit for that purpose.
Yet it being God's will to be worshipped publicly, needful it is that there should be places fit for that purpose.
av pn31 vbg npg1 n1 pc-acp vbi vvn av-j, j pn31 vbz d a-acp vmd vbi n2 vvn p-acp d n1.
(39) treatise (DIV2)
1798
Image 12
6028
Thus the Corinthians had one place to worship God in.
Thus the Corinthians had one place to worship God in.
av dt njp2 vhd crd n1 p-acp n1 np1 p-acp.
(39) treatise (DIV2)
1798
Image 12
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In Kingdomes and Nations where Gods worship is maintained, are Churches, and Chappels built for that purpose.
In Kingdoms and nations where God's worship is maintained, Are Churches, and Chapels built for that purpose.
p-acp n2 cc n2 c-crq ng1 n1 vbz vvn, vbr n2, cc n2 vvn p-acp d n1.
(39) treatise (DIV2)
1799
Image 12
6030
These being set apart for Gods publike worship, Ministers and people are to resort vnto them.
These being Set apart for God's public worship, Ministers and people Are to resort unto them.
np1 vbg vvn av p-acp ng1 j n1, n2 cc n1 vbr pc-acp vvi p-acp pno32.
(39) treatise (DIV2)
1799
Image 12
6031
Yet I denie not but in times of persecution, secret and vnknowne places (secret I say,
Yet I deny not but in times of persecution, secret and unknown places (secret I say,
av pns11 vvb xx cc-acp p-acp n2 pp-f n1, j-jn cc j n2 (j-jn pns11 vvb,
(39) treatise (DIV2)
1800
Image 12
6032
and vnknowne to haters and persecutors of Religion, but knowne to true professors) may be vsed for publike prayer:
and unknown to haters and persecutors of Religion, but known to true professors) may be used for public prayer:
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(39) treatise (DIV2)
1800
Image 12
6033
as certaine Inhabitants of Philippi went out to a Riuers side to pray on the Sabbath day. as certain Inhabitants of Philippi went out to a rivers side to pray on the Sabbath day.
p-acp j n2 pp-f np1 vvd av p-acp dt ng1 n1 pc-acp vvi p-acp dt n1 n1.
(39) treatise (DIV2)
1800
Image 12
6034
Separatists which liue in this Land, and other like places, where are publike places for prayer appointed, whereunto all haue liberty to resort, commit a double fault: Separatists which live in this Land, and other like places, where Are public places for prayer appointed, whereunto all have liberty to resort, commit a double fault:
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(39) treatise (DIV2)
1800
Image 12
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one in abstaining from such publike places, whereby they shew themselues contemners of publike Prayer: the other, that they seeke priuate places, as houses, woods, and boates, for publike prayer:
one in abstaining from such public places, whereby they show themselves contemners of public Prayer: the other, that they seek private places, as houses, woods, and boats, for public prayer:
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(39) treatise (DIV2)
1800
Image 12
6036
whereby (to say the least) they turne Gods publike worship into a priuate worship.
whereby (to say the least) they turn God's public worship into a private worship.
c-crq (pc-acp vvi dt ds) pns32 vvb n2 j n1 p-acp dt j n1.
(39) treatise (DIV2)
1800
Image 12
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Too neer to these doe many Schismatikes come, who though they frequent our Churches to heare the Word preached,
Too near to these do many Schismatics come, who though they frequent our Churches to hear the Word preached,
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(39) treatise (DIV2)
1800
Image 12
6038
yet will they not be present in time of publike prayer, wherby they depriue God of one part,
yet will they not be present in time of public prayer, whereby they deprive God of one part,
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(39) treatise (DIV2)
1800
Image 12
6039
and that the most principall part of his publike worship. §. 85. Of vnanimitie in publike prayer.
and that the most principal part of his public worship. §. 85. Of unanimity in public prayer.
cc cst dt av-ds j-jn n1 pp-f po31 j n1. §. crd pp-f n1 p-acp j n1.
(39) treatise (DIV2)
1800
Image 12
6040
3 FOr the manner of publike prayer, two things are requisite Vnanimitie. Vniformitie.
3 FOr the manner of public prayer, two things Are requisite Unanimity. Uniformity.
crd p-acp dt n1 pp-f j n1, crd n2 vbr j n1. n1.
(39) treatise (DIV2)
1801
Image 12
6041
Vnanimitie respecteth the heart and affections, that all which assemble together, may continue in the Church (as is noted of the Christians in the Primitiue Church) with one accord. For this end in publike worship a voyce is necessarie:
Unanimity respecteth the heart and affections, that all which assemble together, may continue in the Church (as is noted of the Christians in the Primitive Church) with one accord. For this end in public worship a voice is necessary:
n1 vvz dt n1 cc n2, cst d r-crq vvb av, vmb vvi p-acp dt n1 (c-acp vbz vvn pp-f dt njpg2 p-acp dt j n1) p-acp crd n1. p-acp d n1 p-acp j n1 dt n1 vbz j:
(39) treatise (DIV2)
1802
Image 12
6042
for how can there be a consent of heart, vnlesse one know anothers minde? how can that be knowne but by the voice? it is the principall end of speech, to make knowne a mans minde.
for how can there be a consent of heart, unless one know another's mind? how can that be known but by the voice? it is the principal end of speech, to make known a men mind.
c-acp c-crq vmb pc-acp vbi dt n1 pp-f n1, cs pi vvb j-jn n1? q-crq vmb d vbi vvn cc-acp p-acp dt n1? pn31 vbz dt j-jn n1 pp-f n1, pc-acp vvi vvn dt ng1 n1.
(39) treatise (DIV2)
1802
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6043
A voice vsed in publike prayer must be Audible. Intelligible. §. 86. Of vttering publike prayer with an audible voice.
A voice used in public prayer must be Audible. Intelligible. §. 86. Of uttering public prayer with an audible voice.
dt n1 vvn p-acp j n1 vmb vbi j. j. §. crd pp-f vvg j n1 p-acp dt j n1.
(39) treatise (DIV2)
1802
Image 12
6044
1 IT must be so lowde as all that are present (if it bee possible) may heare it.
1 IT must be so loud as all that Are present (if it be possible) may hear it.
vvd pn31 vmb vbi av j c-acp d cst vbr j (cs pn31 vbb j) vmb vvi pn31.
(39) treatise (DIV2)
1803
Image 12
6045
For a voice not heard is as no voice to them which heare it not: they can giue no assent, and so pray not: For a voice not herd is as no voice to them which hear it not: they can give no assent, and so pray not:
p-acp dt n1 xx vvn vbz p-acp dx n1 p-acp pno32 r-crq vvb pn31 xx: pns32 vmb vvi dx n1, cc av vvb xx:
(39) treatise (DIV2)
1803
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6046
it is noted that Salomon Blessed all the congregation with a lowde voice.
it is noted that Solomon Blessed all the congregation with a loud voice.
pn31 vbz vvn cst np1 vvn d dt n1 p-acp dt j n1.
(39) treatise (DIV2)
1803
Image 12
6047
It is a fault for a Minister in the Church to pray so softly, as all the people cannot heare him:
It is a fault for a Minister in the Church to pray so softly, as all the people cannot hear him:
pn31 vbz dt n1 p-acp dt n1 p-acp dt n1 pc-acp vvi av av-j, c-acp d dt n1 vmbx vvi pno31:
(39) treatise (DIV2)
1804
Image 12
6048
some that are able to vtter a loud voice, & that preach loud inough, in praier cannot be heard:
Some that Are able to utter a loud voice, & that preach loud enough, in prayer cannot be herd:
d cst vbr j pc-acp vvi dt j n1, cc d vvb av-j av-d, p-acp n1 vmbx vbi vvn:
(39) treatise (DIV2)
1804
Image 12
6049
is there not as much reason that people should heare their Minister pray, as preach? other that are loud inough, in the midle & ending of their prayer, cānot be heard in the beginning:
is there not as much reason that people should hear their Minister pray, as preach? other that Are loud enough, in the middle & ending of their prayer, cannot be herd in the beginning:
vbz pc-acp xx p-acp d n1 cst n1 vmd vvi po32 n1 vvb, c-acp vvb? j-jn cst vbr j av-d, p-acp dt j-jn cc vvg pp-f po32 n1, vmbx vbi vvn p-acp dt n1:
(39) treatise (DIV2)
1804
Image 12
6050
but euery word ought so to be vttered, as it may be heard.
but every word ought so to be uttered, as it may be herd.
cc-acp d n1 vmd av pc-acp vbi vvn, c-acp pn31 vmb vbi vvn.
(39) treatise (DIV2)
1804
Image 12
6051
It is a fault also in people so to say Amen, as they cannot be heard:
It is a fault also in people so to say Amen, as they cannot be herd:
pn31 vbz dt n1 av p-acp n1 av pc-acp vvi uh-n, c-acp pns32 vmbx vbi vvn:
(39) treatise (DIV2)
1804
Image 12
6052
why should not the Minister as well heare the assent of his people, as they heare his prayer? it cannot but slacken the ardencie of a Ministers affection,
why should not the Minister as well hear the assent of his people, as they hear his prayer? it cannot but slacken the ardency of a Ministers affection,
q-crq vmd xx dt n1 c-acp av vvi dt n1 pp-f po31 n1, c-acp pns32 vvb po31 n1? pn31 vmbx cc-acp vvn dt n1 pp-f dt ng1 n1,
(39) treatise (DIV2)
1804
Image 12
6053
when he cannot perceiue any consent in people to that which he prayeth: but a cheerefull and euident assent doth quicken and cheare vp his spirit.
when he cannot perceive any consent in people to that which he Prayeth: but a cheerful and evident assent does quicken and cheer up his Spirit.
c-crq pns31 vmbx vvi d n1 p-acp n1 p-acp d r-crq pns31 vvz: cc-acp dt j cc j n1 vdz vvi cc vvi a-acp po31 n1.
(39) treatise (DIV2)
1804
Image 12
6054
§. 87. Of praying in a knowne tongue.
§. 87. Of praying in a known tongue.
§. crd pp-f vvg p-acp dt j-vvn n1.
(39) treatise (DIV2)
1804
Image 12
6055
2 IT must be such a kinde of voice, and so vttered, as all that heare it may vnderstand it:
2 IT must be such a kind of voice, and so uttered, as all that hear it may understand it:
crd pn31 vmb vbi d dt n1 pp-f n1, cc av vvn, c-acp d cst vvb pn31 vmb vvi pn31:
(39) treatise (DIV2)
1805
Image 12
6056
for so saith the Apostle, speaking of publike prayer, I will pray with vnderstanding, that is,
for so Says the Apostle, speaking of public prayer, I will pray with understanding, that is,
c-acp av vvz dt n1, vvg pp-f j n1, pns11 vmb vvi p-acp n1, cst vbz,
(39) treatise (DIV2)
1805
Image 12
6057
so as others may vnderstand me. Otherwise a lowd voice is no benefit at all.
so as Others may understand me. Otherwise a loud voice is no benefit At all.
av c-acp n2-jn vmb vvi pno11. av dt j n1 vbz dx n1 p-acp d.
(39) treatise (DIV2)
1805
Image 12
6058
If a trumpet should be sounded, and the sound not discerned, who shall prepare himselfe to battaile thereby? That a mans voice may be intelligible, his language wherein hee speaketh must bee knowne, and his speech distinct.
If a trumpet should be sounded, and the found not discerned, who shall prepare himself to battle thereby? That a men voice may be intelligible, his language wherein he speaks must be known, and his speech distinct.
cs dt n1 vmd vbi vvn, cc dt n1 xx vvn, r-crq vmb vvi px31 p-acp n1 av? cst dt ng1 n1 vmb vbi j, po31 n1 c-crq pns31 vvz vmb vbi vvn, cc po31 n1 j.
(39) treatise (DIV2)
1805
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6059
§. 88. Of the aberrations contrary to praying with vnderstanding. IT is vtterly vnlawfull to pray in a strange tongue:
§. 88. Of the aberrations contrary to praying with understanding. IT is utterly unlawful to pray in a strange tongue:
§. crd pp-f dt n2 j-jn p-acp vvg p-acp n1. pn31 vbz av-j j pc-acp vvi p-acp dt j n1:
(39) treatise (DIV2)
1805
Image 12
6060
a thing against which the Apostle purposely and copiously disputeth. a thing against which the Apostle purposely and copiously disputeth.
dt n1 p-acp r-crq dt n1 av cc av-j vvz.
(39) treatise (DIV2)
1806
Image 12
6061
To omit many other arguments, which might be alledged against prayer in an vnknown tongue, let this one be noted, that an vnknown tongue depriueth a man of the sence of Gods fauour in hearing his prayer.
To omit many other Arguments, which might be alleged against prayer in an unknown tongue, let this one be noted, that an unknown tongue depriveth a man of the sense of God's favour in hearing his prayer.
p-acp vvi d j-jn n2, r-crq vmd vbi vvn p-acp n1 p-acp dt j n1, vvb d crd vbb vvn, cst dt j n1 vvz dt n1 pp-f dt n1 pp-f npg1 n1 p-acp vvg po31 n1.
(39) treatise (DIV2)
1806
Image 12
6062
For how can he, who knoweth not what he hath asked, know when his petition is granted.
For how can he, who Knoweth not what he hath asked, know when his petition is granted.
p-acp q-crq vmb pns31, r-crq vvz xx r-crq pns31 vhz vvn, vvb c-crq po31 n1 vbz vvn.
(39) treatise (DIV2)
1806
Image 12
6063
Prayer in a knowne tongue hath respect both to the party that vttereth the prayer (he must vnderstand what he vttereth,
Prayer in a known tongue hath respect both to the party that uttereth the prayer (he must understand what he uttereth,
n1 p-acp dt j-vvn n1 vhz n1 av-d p-acp dt n1 cst vvz dt n1 (pns31 vmb vvi r-crq pns31 vvz,
(39) treatise (DIV2)
1806
Image 12
6064
or else his prayer is but a lippe-labour, euen meere babling, which Christ condemneth) and also to them who heare it, their hearing if they vnderstand not, is no hearing, they cannot be edified thereby. Papists offend in both these.
or Else his prayer is but a lippe-labour, even mere babbling, which christ Condemneth) and also to them who hear it, their hearing if they understand not, is no hearing, they cannot be edified thereby. Papists offend in both these.
cc av po31 n1 vbz p-acp dt n1, av j n-vvg, r-crq np1 vvz) cc av p-acp pno32 r-crq vvb pn31, po32 vvg cs pns32 vvb xx, vbz dx n-vvg, pns32 vmbx vbi vvn av. njp2 vvi p-acp d d.
(39) treatise (DIV2)
1806
Image 12
6065
1 They teach children, women, lay-men, such as vnderstand not one word of Latin, to make all their prayers in Latine.
1 They teach children, women, laymen, such as understand not one word of Latin, to make all their Prayers in Latin.
vvd pns32 vvb n2, n2, n2, d c-acp vvb xx crd n1 pp-f jp, pc-acp vvi d po32 n2 p-acp jp.
(39) treatise (DIV2)
1808
Image 12
6066
2 They prescribe their publike prayers, whereof all the people partake, to be made in Latine.
2 They prescribe their public Prayers, whereof all the people partake, to be made in Latin.
crd pns32 vvb po32 j n2, c-crq d dt n1 vvi, pc-acp vbi vvn p-acp jp.
(39) treatise (DIV2)
1809
Image 12
6067
To affect in prayer such vncouth words, and curious phrases as exceed the capacitie of the vnlearned, is little better then to pray in a strange tongue.
To affect in prayer such uncouth words, and curious phrases as exceed the capacity of the unlearned, is little better then to pray in a strange tongue.
pc-acp vvi p-acp n1 d j n2, cc j n2 p-acp vvi dt n1 pp-f dt j, vbz av-j av-jc cs pc-acp vvi p-acp dt j n1.
(39) treatise (DIV2)
1810
Image 12
6068
The Apostle sheweth that prayers must be so vttered, as the vnlearned may say Amen. The Apostle shows that Prayers must be so uttered, as the unlearned may say Amen.
dt n1 vvz d n2 vmb vbi av vvn, c-acp dt j vmb vvi uh-n.
(39) treatise (DIV2)
1810
Image 12
6069
Contrary to distinct praying, it is for a Minister to mumble and tumble ouer his words too fast:
Contrary to distinct praying, it is for a Minister to mumble and tumble over his words too fast:
j-jn p-acp j n-vvg, pn31 vbz p-acp dt n1 pc-acp vvi cc vvi p-acp po31 n2 av av-j:
(39) treatise (DIV2)
1811
Image 12
6070
it argueth want of reuerence, it hindereth deuotion and affection of heart (for when a prayer is too fast posted ouer, what time can there be for the heart to worke) it also hindereth attention, and vnderstanding in the hearer.
it argue want of Reverence, it hindereth devotion and affection of heart (for when a prayer is too fast posted over, what time can there be for the heart to work) it also hindereth attention, and understanding in the hearer.
pn31 vvz n1 pp-f n1, pn31 vvz n1 cc n1 pp-f n1 (c-acp c-crq dt n1 vbz av av-j vvn a-acp, r-crq n1 vmb a-acp vbi p-acp dt n1 pc-acp vvi) pn31 av vvz n1, cc vvg p-acp dt n1.
(39) treatise (DIV2)
1811
Image 12
6071
§. 90. Of vniformitie in publike prayer. VNiformity respecteth the outward carriage and gesture in prayer.
§. 90. Of uniformity in public prayer. VNiformity respecteth the outward carriage and gesture in prayer.
§. crd pp-f n1 p-acp j n1. n1 vvz dt j n1 cc n1 p-acp n1.
(39) treatise (DIV2)
1811
Image 12
6072
Of reuerend and humble gesture I spake before.
Of reverend and humble gesture I spoke before.
pp-f j-jn cc j n1 pns11 vvd a-acp.
(39) treatise (DIV2)
1812
Image 12
6073
The point now to be noted is, that al which assemble together in one place to pray, doe vse one & the same seemly gesture, which is noted of the people in Ezraes time,
The point now to be noted is, that all which assemble together in one place to pray, do use one & the same seemly gesture, which is noted of the people in Ezra time,
dt n1 av pc-acp vbi vvn vbz, cst d r-crq vvb av p-acp crd n1 pc-acp vvi, vdb vvi crd cc dt d j n1, r-crq vbz vvn pp-f dt n1 p-acp npg1 n1,
(39) treatise (DIV2)
1812
Image 12
6074
when he opened the booke to reade, all stood vp, and when he praised the Lord, they al bowed thēselues, &c. This outward vniformity preuenteth a preposterous censuring of one another,
when he opened the book to read, all stood up, and when he praised the Lord, they all bowed themselves, etc. This outward uniformity preventeth a preposterous censuring of one Another,
c-crq pns31 vvd dt n1 pc-acp vvi, d vvn a-acp, cc c-crq pns31 vvn dt n1, pns32 d vvd px32, av d j n1 vvz dt j vvg pp-f crd j-jn,
(39) treatise (DIV2)
1812
Image 12
6075
& may be a meanes of stirring vp one anothers affections: for when one seeth others humbly to kneele down, his hart may be so struck,
& may be a means of stirring up one another's affections: for when one sees Others humbly to kneel down, his heart may be so struck,
cc vmb vbi dt n2 pp-f vvg p-acp pi ng1-jn n2: c-acp c-crq crd vvz n2-jn av-j p-acp vvi a-acp, po31 n1 vmb vbi av vvn,
(39) treatise (DIV2)
1812
Image 12
6076
as he wil be moued with reuerence to humble his owne soule: but diuersity of gestures may cause distractions, and hinder deuotions:
as he will be moved with Reverence to humble his own soul: but diversity of gestures may cause distractions, and hinder devotions:
c-acp pns31 vmb vbi vvn p-acp n1 pc-acp vvi po31 d n1: cc-acp n1 pp-f n2 vmb vvi n2, cc vvi n2:
(39) treatise (DIV2)
1812
Image 12
6077
vniformity in that which is lawfull & warrantable is an especiall part of good order: diuersity of gestures causeth a kind of confusion.
uniformity in that which is lawful & warrantable is an especial part of good order: diversity of gestures Causes a kind of confusion.
n1 p-acp d r-crq vbz j cc j vbz dt j n1 pp-f j n1: n1 pp-f n2 vvz dt n1 pp-f n1.
(39) treatise (DIV2)
1812
Image 12
6078
Now God is not the author of confusion: wherefore all things are to be done decently and in good order.
Now God is not the author of confusion: Wherefore all things Are to be done decently and in good order.
av np1 vbz xx dt n1 pp-f n1: c-crq d n2 vbr pc-acp vbi vdn av-j cc p-acp j n1.
(39) treatise (DIV2)
1812
Image 12
6079
The best generall rule that we can obserue to keepe order, is, to yeeld to such commendable,
The best general Rule that we can observe to keep order, is, to yield to such commendable,
dt js n1 n1 cst pns12 vmb vvi pc-acp vvi n1, vbz, pc-acp vvi p-acp d j,
(39) treatise (DIV2)
1812
Image 12
6080
and warrantable gestures as the Church wherein wee liue prescribeth and practiseth. §. 91. Of motiues to publike prayer.
and warrantable gestures as the Church wherein we live prescribeth and Practiseth. §. 91. Of motives to public prayer.
cc j n2 p-acp dt n1 c-crq pns12 vvb vvz cc vvz. §. crd pp-f n2 p-acp j n1.
(39) treatise (DIV2)
1812
Image 12
6081
THus hauing giuē some directions for publike prayer, I will lay downe some motiues to stirre vs with conscience to performe it.
THus having given Some directions for public prayer, I will lay down Some motives to stir us with conscience to perform it.
av vhg vvn d n2 p-acp j n1, pns11 vmb vvi a-acp d n2 pc-acp vvi pno12 p-acp n1 pc-acp vvi pn31.
(39) treatise (DIV2)
1813
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6082
1 The more publike prayer is, the more honorable & acceptable it is to God.
1 The more public prayer is, the more honourable & acceptable it is to God.
vvd dt av-dc j n1 vbz, dt av-dc j cc j pn31 vbz p-acp np1.
(39) treatise (DIV2)
1814
Image 12
6083
If it be an honor to God for one to pray, the more do ioyne together therin, the more honorable it must needs be:
If it be an honour to God for one to pray, the more do join together therein, the more honourable it must needs be:
cs pn31 vbb dt n1 p-acp np1 p-acp pi pc-acp vvi, dt n1 vdb vvi av av, dt av-dc j pn31 vmb av vbi:
(39) treatise (DIV2)
1814
Image 12
6084
it is the more acceptable, because God delights in the ioynt consent of his Saints worshipping him:
it is the more acceptable, Because God delights in the joint consent of his Saints worshipping him:
pn31 vbz dt av-dc j, c-acp np1 vvz p-acp dt j n1 pp-f po31 n2 vvg pno31:
(39) treatise (DIV2)
1814
Image 12
6085
whereupon God promised, Where two or three were gathered together in his name, to be in the midst of them.
whereupon God promised, Where two or three were gathered together in his name, to be in the midst of them.
c-crq np1 vvd, c-crq crd cc crd vbdr vvn av p-acp po31 n1, pc-acp vbi p-acp dt n1 pp-f pno32.
(39) treatise (DIV2)
1814
Image 12
6086
2 It is also the more powerfull:
2 It is also the more powerful:
crd pn31 vbz av dt av-dc j:
(39) treatise (DIV2)
1815
Image 12
6087
the cries of many ioyned together make a lowde crie in Gods eares, and moue him the sooner to open his eares. the cries of many joined together make a loud cry in God's ears, and move him the sooner to open his ears.
dt n2 pp-f d vvn av vvi dt j n1 p-acp npg1 n2, cc vvi pno31 dt av-c pc-acp vvi po31 n2.
(39) treatise (DIV2)
1815
Image 12
6088
Hereupon when there was a iudgement in the Land, the Prophet calleth all the people to assemble together to pray:
Hereupon when there was a judgement in the Land, the Prophet calls all the people to assemble together to pray:
av c-crq pc-acp vbds dt n1 p-acp dt n1, dt n1 vvz d dt n1 pc-acp vvi av pc-acp vvi:
(39) treatise (DIV2)
1815
Image 12
6089
and so did the King of Niniueh, when the ruine thereof was threatned.
and so did the King of Nineveh, when the ruin thereof was threatened.
cc av vdd dt n1 pp-f np1, c-crq dt n1 av vbds vvn.
(39) treatise (DIV2)
1815
Image 12
6090
3 It is an outward signe whereby wee manifest our selues to be of the chosen and called flocke of Christ.
3 It is an outward Signen whereby we manifest our selves to be of the chosen and called flock of christ.
crd pn31 vbz dt j n1 c-crq pns12 vvi po12 n2 pc-acp vbi pp-f dt j-vvn cc vvn n1 pp-f np1.
(39) treatise (DIV2)
1816
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6091
4 It is an especiall meanes of mutuall edification: for thereby we mutually stirre vp the zeale, and inflame the affection of one another. 4 It is an especial means of mutual edification: for thereby we mutually stir up the zeal, and inflame the affection of one Another.
crd pn31 vbz dt j n2 pp-f j n1: c-acp av pns12 av-j vvi a-acp dt n1, cc vvi dt n1 pp-f pi j-jn.
(39) treatise (DIV2)
1817
Image 12
6092
5 The neglect of it is a note of prophanenesse, from which blame Separatists, and Schismatiques though they would seem very religious, cānot well acquit themselues•
5 The neglect of it is a note of profaneness, from which blame Separatists, and Schismatics though they would seem very religious, cannot well acquit themselues•
crd dt n1 pp-f pn31 vbz dt n1 pp-f n1, p-acp r-crq n1 n2, cc n1 cs pns32 vmd vvi av j, vmbx av vvi n1
(39) treatise (DIV2)
1818
Image 12
6093
These and such other like reasons made Dauid reioyce when he said, Wee will goe into the house of the Lord;
These and such other like Reasons made David rejoice when he said, we will go into the house of the Lord;
d cc d j-jn j n2 vvn np1 vvb c-crq pns31 vvd, pns12 vmb vvi p-acp dt n1 pp-f dt n1;
(39) treatise (DIV2)
1819
Image 12
6094
and mourn when he could not come into the house of Praier. §. 92. Of priuate Prayer.
and mourn when he could not come into the house of Prayer. §. 92. Of private Prayer.
cc vvb c-crq pns31 vmd xx vvi p-acp dt n1 pp-f n1. §. crd pp-f j n1.
(39) treatise (DIV2)
1819
Image 12
6095
PRiuate prayer is that which is made by some few together, or by one alone: Private prayer is that which is made by Some few together, or by one alone:
j n1 vbz d r-crq vbz vvn p-acp d d av, cc p-acp crd j:
(39) treatise (DIV2)
1820
Image 12
6096
by few, as when two or three friends goe together into some secret place (as when Elisha and his seruant were alone in a chamber praying for the Shunamites childe,
by few, as when two or three Friends go together into Some secret place (as when Elisha and his servant were alone in a chamber praying for the Shunamites child,
p-acp d, c-acp c-crq crd cc crd n2 vvb av p-acp d j-jn n1 (c-acp c-crq np1 cc po31 n1 vbdr j p-acp dt n1 vvg p-acp dt np2 n1,
(39) treatise (DIV2)
1820
Image 12
6097
and Christ tooke Peter, and Iohn, and Iames, and went into a mountaine to pray ) or an whole houshold pray together in the family,
and christ took Peter, and John, and James, and went into a mountain to pray) or an Whole household pray together in the family,
cc np1 vvd np1, cc np1, cc np1, cc vvd p-acp dt n1 pc-acp vvi) cc dt j-jn n1 vvb av p-acp dt n1,
(39) treatise (DIV2)
1820
Image 12
6098
as when Cornelius prayed in his house. This charge especially belōgeth to the master of the family.
as when Cornelius prayed in his house. This charge especially belongeth to the master of the family.
c-acp c-crq np1 vvd p-acp po31 n1. d n1 av-j vvz p-acp dt n1 pp-f dt n1.
(39) treatise (DIV2)
1820
Image 12
6099
For as he is in his family a Lord to gouerne, and a Prophet to teach,
For as he is in his family a Lord to govern, and a Prophet to teach,
p-acp c-acp pns31 vbz p-acp po31 n1 dt n1 pc-acp vvi, cc dt n1 pc-acp vvi,
(39) treatise (DIV2)
1820
Image 12
6100
so also a Priest to offer vp the sacrifice of prayer:
so also a Priest to offer up the sacrifice of prayer:
av av dt n1 pc-acp vvi a-acp dt n1 pp-f n1:
(39) treatise (DIV2)
1820
Image 12
6101
as a Minister in the Church, so hee in the house must vtter the prayer (or at least prouide one to performe that dutie) and withall, cause his whole houshold to be present thereat.
as a Minister in the Church, so he in the house must utter the prayer (or At least provide one to perform that duty) and withal, cause his Whole household to be present thereat.
c-acp dt n1 p-acp dt n1, av pns31 p-acp dt n1 vmb vvi dt n1 (cc p-acp ds vvi pi pc-acp vvi d n1) cc av, n1 po31 j-jn n1 pc-acp vbi j av.
(39) treatise (DIV2)
1820
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6102
§. 93. Of prayer in a family.
§. 93. Of prayer in a family.
§. crd pp-f n1 p-acp dt n1.
(39) treatise (DIV2)
1820
Image 12
6103
1 THe family hath need of peculiar blessings, which by prayer are to be sought, besides the publike and common blessings which in the Church are prayed for:
1 THe family hath need of peculiar blessings, which by prayer Are to be sought, beside the public and Common blessings which in the Church Are prayed for:
vvd dt n1 vhz n1 pp-f j n2, r-crq p-acp n1 vbr pc-acp vbi vvn, p-acp dt j cc j n2 r-crq p-acp dt n1 vbr vvn p-acp:
(39) treatise (DIV2)
1821
Image 12
6104
yea it receiueth many blessings, for which peculiar thankes are to be giuen in the house. yea it receiveth many blessings, for which peculiar thanks Are to be given in the house.
uh pn31 vvz d n2, p-acp r-crq j n2 vbr pc-acp vbi vvn p-acp dt n1.
(39) treatise (DIV2)
1821
Image 12
6105
2 A Christians house is made Gods Church, if Gods worship (a principall part whereof is prayer) bee there from time to time performed, which is a great honor vnto a family.
2 A Christians house is made God's Church, if God's worship (a principal part whereof is prayer) be there from time to time performed, which is a great honour unto a family.
crd dt njpg2 n1 vbz vvn npg1 n1, cs npg1 n1 (dt j-jn n1 c-crq vbz n1) vbb pc-acp p-acp n1 p-acp n1 vvn, r-crq vbz dt j n1 p-acp dt n1.
(39) treatise (DIV2)
1822
Image 12
6106
Wherefore, for honors sake, Saint Paul mentioneth the Church in the house of Priscilla and Aquila, and of Philemon.
Wherefore, for honours sake, Saint Paul mentioneth the Church in the house of Priscilla and Aquila, and of Philemon.
q-crq, p-acp ng1 n1, n1 np1 vvz dt n1 p-acp dt n1 pp-f np1 cc np1, cc pp-f np1.
(39) treatise (DIV2)
1822
Image 12
6107
3 By prayer a Christian bringeth Gods blessing into his house (which is a matter of great profite) for where God is called vpon, there is he present to bestow his blessing, as he blessed Obed-edom, and all his houshold,
3 By prayer a Christian brings God's blessing into his house (which is a matter of great profit) for where God is called upon, there is he present to bestow his blessing, as he blessed Obed-edom, and all his household,
crd p-acp n1 dt njp vvz npg1 n1 p-acp po31 n1 (r-crq vbz dt n1 pp-f j n1) c-acp c-crq np1 vbz vvn p-acp, pc-acp vbz pns31 j pc-acp vvi po31 n1, c-acp pns31 vvd j, cc d po31 n1,
(39) treatise (DIV2)
1823
Image 12
6108
while the Arke was in his house. Prayer then bringeth both honor and profit vnto a Family.
while the Ark was in his house. Prayer then brings both honour and profit unto a Family.
cs dt n1 vbds p-acp po31 n1. n1 av vvz d n1 cc n1 p-acp dt n1.
(39) treatise (DIV2)
1823
Image 12
6109
Vnworthy they are to be gouernours of a family, who omit this duetie therein.
Unworthy they Are to be Governors of a family, who omit this duty therein.
j-u pns32 vbr pc-acp vbi n2 pp-f dt n1, r-crq vvb d n1 av.
(39) treatise (DIV2)
1824
Image 12
6110
They cause Gods curse to lye vpon their house, and depriue themselues of a iust right vnto all the goods which are therein.
They cause God's curse to lie upon their house, and deprive themselves of a just right unto all the goods which Are therein.
pns32 vvb n2 vvb pc-acp vvi p-acp po32 n1, cc vvi px32 pp-f dt j j-jn p-acp d dt n2-j r-crq vbr av.
(39) treatise (DIV2)
1824
Image 12
6111
For by prayer they are all sanctified: he that vseth any thing without prayer, is an vsurper and a robber;
For by prayer they Are all sanctified: he that uses any thing without prayer, is an usurper and a robber;
p-acp p-acp n1 pns32 vbr d vvn: pns31 cst vvz d n1 p-acp n1, vbz dt n1 cc dt n1;
(39) treatise (DIV2)
1824
Image 12
6112
and shall another day dearely answere for it.
and shall Another day dearly answer for it.
cc vmb j-jn n1 av-jn vvi p-acp pn31.
(39) treatise (DIV2)
1824
Image 12
6113
They who frequent publike prayer at Church, and neglect priuate prayer at home, are either superstitious, or hypocriticall persons. §. 94. Of secret Prayer.
They who frequent public prayer At Church, and neglect private prayer At home, Are either superstitious, or hypocritical Persons. §. 94. Of secret Prayer.
pns32 r-crq j j n1 p-acp n1, cc vvb j n1 p-acp n1-an, vbr d j, cc j n2. §. crd pp-f j-jn n1.
(39) treatise (DIV2)
1824
Image 12
6114
THe prayer which is made by one alone, none being present but God and he which prayeth, I may call Secret prayer.
THe prayer which is made by one alone, none being present but God and he which Prayeth, I may call Secret prayer.
dt n1 r-crq vbz vvn p-acp crd j, pi vbg j p-acp np1 cc pns31 r-crq vvz, pns11 vmb vvi j-jn n1.
(39) treatise (DIV2)
1825
Image 12
6115
This may be in a close chamber, or closet, or on a desolate mountaine, or in a secret field,
This may be in a close chamber, or closet, or on a desolate mountain, or in a secret field,
d vmb vbi p-acp dt j n1, cc n1, cc p-acp dt j n1, cc p-acp dt j-jn n1,
(39) treatise (DIV2)
1825
Image 12
6116
or on any house top, or in any other place.
or on any house top, or in any other place.
cc p-acp d n1 n1, cc p-acp d j-jn n1.
(39) treatise (DIV2)
1825
Image 12
6117
It is very needfull that secret prayer bee added both to publike prayer at Church, and priuate prayer in Family, for these reasons.
It is very needful that secret prayer be added both to public prayer At Church, and private prayer in Family, for these Reasons.
pn31 vbz av j cst j-jn n1 vbi vvn av-d p-acp j n1 p-acp n1, cc j n1 p-acp n1, p-acp d n2.
(39) treatise (DIV2)
1826
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6118
1 Hereby we may more freely powre out our whole hearts vnto God:
1 Hereby we may more freely pour out our Whole hearts unto God:
vvn av pns12 vmb av-dc av-j vvi av po12 j-jn n2 p-acp np1:
(39) treatise (DIV2)
1827
Image 12
6119
it is not meete that any other person should know many things which are knowne to God, it is not meet that any other person should know many things which Are known to God,
pn31 vbz xx j cst d j-jn n1 vmd vvi d n2 r-crq vbr vvn p-acp np1,
(39) treatise (DIV2)
1827
Image 12
6120
and cannot be concealed from him.
and cannot be concealed from him.
cc vmbx vbi vvn p-acp pno31.
(39) treatise (DIV2)
1827
Image 12
6121
Euery one is guiltie of such particular sinnes, as are to be acknowledged alone before God,
Every one is guilty of such particular Sins, as Are to be acknowledged alone before God,
d pi vbz j pp-f d j n2, c-acp vbr pc-acp vbi vvn av-j p-acp np1,
(39) treatise (DIV2)
1827
Image 12
6122
and euery one hath particular wants to bee prayed for by himselfe.
and every one hath particular Wants to be prayed for by himself.
cc d pi vhz j n2 pc-acp vbi vvn p-acp p-acp px31.
(39) treatise (DIV2)
1827
Image 12
6123
Hereby also wee may by name mention in our praiers to God our dearest friends, which is not so meete to doe in company.
Hereby also we may by name mention in our Prayers to God our dearest Friends, which is not so meet to do in company.
av av pns12 vmb p-acp n1 n1 p-acp po12 n2 p-acp np1 po12 js-jn n2, r-crq vbz xx av vvi pc-acp vdi p-acp n1.
(39) treatise (DIV2)
1827
Image 12
6124
I thinke Saint Paul meant such Secret prayers, when he said, I make mention of you alwayes in my prayers.
I think Saint Paul meant such Secret Prayers, when he said, I make mention of you always in my Prayers.
pns11 vvb n1 np1 vvd d j-jn n2, c-crq pns31 vvd, pns11 vvb n1 pp-f pn22 av p-acp po11 n2.
(39) treatise (DIV2)
1827
Image 12
6125
2 This kind of prayer affordeth the truest triall of the vprightnesse of a mans heart:
2 This kind of prayer affords the Truest trial of the uprightness of a men heart:
crd d n1 pp-f n1 vvz dt js n1 pp-f dt n1 pp-f dt ng1 n1:
(39) treatise (DIV2)
1828
Image 12
6126
for a man may long continue to pray in the Church and in a family, and his prayer be meere formall, euen for company sake: for a man may long continue to pray in the Church and in a family, and his prayer be mere formal, even for company sake:
p-acp dt n1 vmb av-j vvi pc-acp vvi p-acp dt n1 cc p-acp dt n1, cc po31 n1 vbb j j, av p-acp n1 n1:
(39) treatise (DIV2)
1828
Image 12
6127
but he that alone in secret, when and where no other man knoweth, calleth vpon God,
but he that alone in secret, when and where no other man Knoweth, calls upon God,
cc-acp pns31 cst av-j p-acp j-jn, c-crq cc c-crq dx j-jn n1 vvz, vvz p-acp np1,
(39) treatise (DIV2)
1828
Image 12
6128
surely maketh conscience of prayer, and hath an honest heart (though hee may haue much weaknesse,
surely makes conscience of prayer, and hath an honest heart (though he may have much weakness,
av-j vvz n1 pp-f n1, cc vhz dt j n1 (cs pns31 vmb vhi d n1,
(39) treatise (DIV2)
1828
Image 12
6129
and many imperfections) or else hee would soone omit his course of praying in secret.
and many imperfections) or Else he would soon omit his course of praying in secret.
cc d n2) cc av pns31 vmd av vvi po31 n1 pp-f vvg p-acp j-jn.
(39) treatise (DIV2)
1828
Image 12
6130
For what byrespect is there that should moue him to continue it, vnlesse hee bee Popish,
For what byrespect is there that should move him to continue it, unless he be Popish,
p-acp r-crq n1 vbz a-acp cst vmd vvi pno31 pc-acp vvi pn31, cs pns31 vbb j,
(39) treatise (DIV2)
1828
Image 12
6131
and thinke that the saying of a few prayers in secret is a meritorious worke?
and think that the saying of a few Prayers in secret is a meritorious work?
cc vvb cst dt n-vvg pp-f dt d n2 p-acp j-jn vbz dt j n1?
(39) treatise (DIV2)
1828
Image 12
6132
3 This argueth a great familiaritie with God, when a subiect vseth to goe alone to his Soueraigne, it argueth much more familiaritie,
3 This argue a great familiarity with God, when a Subject uses to go alone to his Sovereign, it argue much more familiarity,
crd d vvz dt j n1 p-acp np1, c-crq dt n-jn vvz pc-acp vvi av-j p-acp po31 n-jn, pn31 vvz d dc n1,
(39) treatise (DIV2)
1829
Image 12
6133
then when hee commeth with a petition in the company of others. 4 It bringeth greatest comfort vnto a mans heart:
then when he comes with a petition in the company of Others. 4 It brings greatest Comfort unto a men heart:
av c-crq pns31 vvz p-acp dt n1 p-acp dt n1 pp-f n2-jn. crd pn31 vvz js n1 p-acp dt ng1 n1:
(39) treatise (DIV2)
1829
Image 12
6134
for such is the corruption of our nature, that we cannot performe any holy exercise as we ought ( When we would do good, euill is present with vs ) whereby it commeth to passe that the comfort of such holy exercises, which wee performe in Church or house, is taken away. for such is the corruption of our nature, that we cannot perform any holy exercise as we ought (When we would do good, evil is present with us) whereby it comes to pass that the Comfort of such holy exercises, which we perform in Church or house, is taken away.
p-acp d vbz dt n1 pp-f po12 n1, cst pns12 vmbx vvi d j n1 c-acp pns12 vmd (c-crq pns12 vmd vdi j, j-jn vbz j p-acp pno12) q-crq pn31 vvz pc-acp vvi cst dt n1 pp-f d j n2, r-crq pns12 vvb p-acp n1 cc n1, vbz vvn av.
(39) treatise (DIV2)
1830
Image 12
6135
This maketh Christians to run to God in secret, to humble themselues for the imperfections of their publike prayers.
This makes Christians to run to God in secret, to humble themselves for the imperfections of their public Prayers.
np1 vvz np1 pc-acp vvi p-acp np1 p-acp j-jn, pc-acp vvi px32 p-acp dt n2 pp-f po32 j n2.
(39) treatise (DIV2)
1830
Image 12
6136
Christians would much doubt, and euen faint oftentimes, if it were not for their secret prayers.
Christians would much doubt, and even faint oftentimes, if it were not for their secret Prayers.
np1 vmd d n1, cc av vvb av, cs pn31 vbdr xx p-acp po32 j-jn n2.
(39) treatise (DIV2)
1830
Image 12
6137
They which content themselues with Church and family prayers, haue iust cause to suspect themselues.
They which content themselves with Church and family Prayers, have just cause to suspect themselves.
pns32 r-crq vvb px32 p-acp n1 cc n1 n2, vhb j n1 pc-acp vvi px32.
(39) treatise (DIV2)
1830
Image 12
6138
5 Such wiues, children, seruants and other inferiours, which liue in any house vnder prophane gouernours, that will not haue prayers in their families, may by this kinde of prayer make supply thereof vnto their owne soules: none can hinder secret prayer.
5 Such wives, children, Servants and other inferiors, which live in any house under profane Governors, that will not have Prayers in their families, may by this kind of prayer make supply thereof unto their own Souls: none can hinder secret prayer.
crd d n2, n2, n2 cc n-jn n2-jn, r-crq vvb p-acp d n1 p-acp j n2, cst vmb xx vhi n2 p-acp po32 n2, vmb p-acp d j pp-f n1 vvb vvi av p-acp po32 d n2: pix vmb vvi j-jn n1.
(39) treatise (DIV2)
1831
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6139
Obiect. Wee can haue neither time nor place to pray secretly.Object. we can have neither time nor place to pray secretly.
n1. pns12 vmb vhi dx n1 ccx n1 pc-acp vvi av-jn.
(39) treatise (DIV2)
1832
Image 12
6140
Answ. Doe yee not finde many times and places to commit sinne so secretly as none can see you? if you had as great delight in prayer as in sinne, you would find time and place.Answer Do ye not find many times and places to commit sin so secretly as none can see you? if you had as great delight in prayer as in sin, you would find time and place.
np1 vdb pn22 xx vvi d n2 cc n2 pc-acp vvi n1 av av-jn p-acp pix vmb vvi pn22? cs pn22 vhd p-acp j n1 p-acp n1 c-acp p-acp n1, pn22 vmd vvi n1 cc n1.
(39) treatise (DIV2)
1833
Image 12
6141
This kinde of prayer (so neere as may be) is to be performed so secretly, as no other may know it,
This kind of prayer (so near as may be) is to be performed so secretly, as no other may know it,
d n1 pp-f n1 (av av-j c-acp vmb vbi) vbz pc-acp vbi vvn av av-jn, p-acp dx j-jn vmb vvi pn31,
(39) treatise (DIV2)
1834
Image 12
6142
lest the knowledge which others haue of it, may minister occasion of inward pride, Shut the doore, saith Christ.
lest the knowledge which Others have of it, may minister occasion of inward pride, Shut the door, Says christ.
cs dt n1 r-crq n2-jn vhb pp-f pn31, vmb vvi n1 pp-f j n1, vvb dt n1, vvz np1.
(39) treatise (DIV2)
1834
Image 12
6143
It is not meete to vtter secret prayer so lowde as any other should heare it. §. 95. Of extraordinary prayer.
It is not meet to utter secret prayer so loud as any other should hear it. §. 95. Of extraordinary prayer.
pn31 vbz xx j pc-acp vvi j-jn n1 av j c-acp d n-jn vmd vvi pn31. §. crd pp-f j n1.
(39) treatise (DIV2)
1834
Image 12
6144
THe last distinction of prayer, is ordinary and extraordinary. All the forenamed kinds are ordinary, therefore I shall not need to speake of it.
THe last distinction of prayer, is ordinary and extraordinary. All the forenamed Kinds Are ordinary, Therefore I shall not need to speak of it.
dt ord n1 pp-f n1, vbz j cc j. av-d dt j-vvn n2 vbr j, av pns11 vmb xx vvi pc-acp vvi pp-f pn31.
(39) treatise (DIV2)
1835
Image 12
6145
Extraordinary prayer, is that which after an extraordinary manner, euen aboue our vsuall custome, is powred out before God This consisteth partly in ardencie of affection, Extraordinary prayer, is that which After an extraordinary manner, even above our usual custom, is poured out before God This Consisteth partly in ardency of affection,
j n1, vbz d r-crq p-acp dt j n1, av p-acp po12 j n1, vbz vvn av p-acp np1 d vvz av p-acp n1 pp-f n1,
(39) treatise (DIV2)
1836
Image 12
6146
and partly in continuance of time.
and partly in Continuance of time.
cc av p-acp n1 pp-f n1.
(39) treatise (DIV2)
1836
Image 12
6147
The King of Niniueh required an extraordinary ardencie, when hee commanded his people to cry mightily vnto God. The King of Nineveh required an extraordinary ardency, when he commanded his people to cry mightily unto God.
dt n1 pp-f np1 vvd dt j n1, c-crq pns31 vvd po31 n1 pc-acp vvi av-j p-acp np1.
(39) treatise (DIV2)
1836
Image 12
6148
Wee haue a memorable example hereof in Moses, who was so earnest in his prayer, that rather then not haue his petition granted, he desired to be rased out of Gods Booke. Christs ardencie yet exceeded this;
we have a memorable Exampl hereof in Moses, who was so earnest in his prayer, that rather then not have his petition granted, he desired to be rased out of God's Book. Christ ardency yet exceeded this;
pns12 vhb dt j n1 av p-acp np1, r-crq vbds av j p-acp po31 n1, cst av-c av xx vhi po31 n1 vvn, pns31 vvd pc-acp vbi vvn av pp-f npg1 n1. npg1 n1 av vvd d;
(39) treatise (DIV2)
1836
Image 12
6149
it is noted that hee prayed earnestly, with strong crying and teares.
it is noted that he prayed earnestly, with strong crying and tears.
pn31 vbz vvn cst pns31 vvd av-j, p-acp j n-vvg cc n2.
(39) treatise (DIV2)
1836
Image 12
6150
Yea his ardency made his sweat to be as great drops of blood falling downe to the ground.
Yea his ardency made his sweat to be as great drops of blood falling down to the ground.
uh po31 n1 vvn po31 n1 pc-acp vbi a-acp j n2 pp-f n1 vvg a-acp p-acp dt n1.
(39) treatise (DIV2)
1836
Image 12
6151
This ardencie is in Scripture set forth by diuers Metaphors, as renting the heart, crying, striuing, wrestling with God, &c.
This ardency is in Scripture Set forth by diverse Metaphors, as renting the heart, crying, striving, wrestling with God, etc.
d n1 vbz p-acp n1 vvd av p-acp j n2, p-acp vvg dt n1, vvg, vvg, vvg p-acp np1, av
(39) treatise (DIV2)
1837
Image 12
6152
Though this ardency be an inward worke, yet can it hardly containe it selfe within a man:
Though this ardency be an inward work, yet can it hardly contain it self within a man:
cs d n1 vbb dt j n1, av vmb pn31 av vvi pn31 n1 p-acp dt n1:
(39) treatise (DIV2)
1838
Image 12
6153
but as thunder, which is an heate conceiued within a cloude, because of the ardency of that inward heate bursteth forth,
but as thunder, which is an heat conceived within a cloud, Because of the ardency of that inward heat bursteth forth,
cc-acp c-acp n1, r-crq vbz dt n1 vvd p-acp dt n1, c-acp pp-f dt n1 pp-f cst j n1 vvz av,
(39) treatise (DIV2)
1838
Image 12
6154
and causeth lightning, rumbling, and raine;
and Causes lightning, rumbling, and rain;
cc vvz n1, j-vvg, cc n1;
(39) treatise (DIV2)
1838
Image 12
6155
so a vehement and earnest desire of the heart will some way or other manifest & declare it selfe.
so a vehement and earnest desire of the heart will Some Way or other manifest & declare it self.
av dt j cc j n1 pp-f dt n1 vmb d n1 cc j-jn j cc vvi pn31 n1.
(39) treatise (DIV2)
1838
Image 12
6156
Many waies are noted in the Scripture, whereby it hath beene manifested. §. 96. Of the signes of extraordinary ardency.
Many ways Are noted in the Scripture, whereby it hath been manifested. §. 96. Of the Signs of extraordinary ardency.
av-d n2 vbr vvn p-acp dt n1, c-crq pn31 vhz vbn vvn. §. crd pp-f dt n2 pp-f j n1.
(39) treatise (DIV2)
1838
Image 12
6157
1 EXtraordinary distemper of the body.
1 EXtraordinary distemper of the body.
crd j vvi pp-f dt n1.
(39) treatise (DIV2)
1839
Image 12
6158
Christs earnestnesse in prayer stroke him into an agony, and caused his sweate to be turned into blood. Christ earnestness in prayer stroke him into an agony, and caused his sweat to be turned into blood.
npg1 n1 p-acp n1 vvd pno31 p-acp dt n1, cc vvd po31 n1 pc-acp vbi vvn p-acp n1.
(39) treatise (DIV2)
1839
Image 12
6159
Nehemiahs ardency so changed his countenance, as the King obserued it. 2 Vnusuall motion of the parts of a mans body: Nehemiah's ardency so changed his countenance, as the King observed it. 2 Unusual motion of the parts of a men body:
njp2 n1 av vvn po31 n1, c-acp dt n1 vvd pn31. crd j n1 pp-f dt n2 pp-f dt ng1 n1:
(39) treatise (DIV2)
1839
Image 12
6160
Annah so moued her lips, as Eli thought shee had been drunken. Salomon spread his armes abroad. The Publican beate his breast. Christ fell vpon the ground. 3 Deepe sighes and grones. Hannah so moved her lips, as Eli Thought she had been drunken. Solomon spread his arms abroad. The Publican beat his breast. christ fell upon the ground. 3 Deep sighs and groans.
np1 av vvd po31 n2, c-acp np1 vvd pns31 vhd vbn j. np1 vvd po31 n2 av. dt n1 vvd po31 n1. np1 vvd p-acp dt n1. crd j-jn n2 cc n2.
(39) treatise (DIV2)
1840
Image 12
6161
My sighing is not hid from thee, saith Dauid to God. The sighes of the spirit are such as cannot be expressed. 4 Loud crying. Dauid roared all the day. My sighing is not hid from thee, Says David to God. The sighs of the Spirit Are such as cannot be expressed. 4 Loud crying. David roared all the day.
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(39) treatise (DIV2)
1841
Image 12
6162
Christ cried with a loud voice. 5 Often repeating and inculcating the same Petition. christ cried with a loud voice. 5 Often repeating and inculcating the same Petition.
np1 vvd p-acp dt j n1. crd av vvg cc vvg dt d vvb.
(39) treatise (DIV2)
1842
Image 12
6163
Christ did once, twice, thrice, returne to God in prayer, saying the same words. Paul prayed thrice, that is, oft, against a temptation. christ did once, twice, thrice, return to God in prayer, saying the same words. Paul prayed thrice, that is, oft, against a temptation.
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(39) treatise (DIV2)
1843
Image 12
6164
Note how Daniel doubleth and redoubleth his words, O my God, incline thine eares and heare, open thine eyes and behold, &c. O Lord heare;
Note how daniel doubles and redoubleth his words, Oh my God, incline thine ears and hear, open thine eyes and behold, etc. O Lord hear;
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(39) treatise (DIV2)
1843
Image 12
6165
O Lord forgiue, O Lord consider, and doe it.
O Lord forgive, Oh Lord Consider, and do it.
fw-fr n1 vvb, uh n1 vvi, cc vdb pn31.
(39) treatise (DIV2)
1843
Image 12
6166
Defer not, &c. Abram praied sixe seuerall times together for one thing, namely, for mercy on Sodom. Defer not, etc. Abram prayed sixe several times together for one thing, namely, for mercy on Sodom.
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(39) treatise (DIV2)
1843
Image 12
6167
6 Teares, these Christ powred forth.
6 Tears, these christ poured forth.
crd n2, d np1 vvd av.
(39) treatise (DIV2)
1844
Image 12
6168
So did the sinfull woman, and the Israelites in such abundant measure, that shee washed Christs feete with her teares, they are said to draw water, and powre it out before the Lord; So did the sinful woman, and the Israelites in such abundant measure, that she washed Christ feet with her tears, they Are said to draw water, and pour it out before the Lord;
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(39) treatise (DIV2)
1844
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6169
Peter is said to weepe bitterly. §. 97. Of teares in Prayer. Peter is said to weep bitterly. §. 97. Of tears in Prayer.
np1 vbz vvn p-acp vvb av-j. §. crd pp-f n2 p-acp n1.
(39) treatise (DIV2)
1844
Image 12
6170
TEares are the most vsuall signes of earnest and ardent Prayer, in which respect they are powerfull with God.
TEares Are the most usual Signs of earnest and Ardent Prayer, in which respect they Are powerful with God.
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(39) treatise (DIV2)
1845
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6171
Iacob had power ouer the Angell, and preuailed; for why? He wept, and praied. Christ was heard in that which be feared. Iacob had power over the Angel, and prevailed; for why? He wept, and prayed. christ was herd in that which be feared.
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(39) treatise (DIV2)
1845
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6172
For why? He also offered vp prayers with teares. Hezekiah wept sore, and was heard.
For why? He also offered up Prayers with tears. Hezekiah wept soar, and was herd.
c-acp q-crq? pns31 av vvd a-acp n2 p-acp n2. np1 vvd av-j, cc vbds vvn.
(39) treatise (DIV2)
1845
Image 12
6173
Peters teares, the sinfull womans teares, Annahs teares, the teares of Gods children at all times haue beene regarded, and accepted.Peter's tears, the sinful woman's tears, Annahs tears, the tears of God's children At all times have been regarded, and accepted.
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(39) treatise (DIV2)
1845
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6174
Yea, it is noted that God hath a bottle wherein he putteth the teares of his Saints:
Yea, it is noted that God hath a Bottle wherein he putteth the tears of his Saints:
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(39) treatise (DIV2)
1845
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6175
and with great Emphasis saith Dauid, Are they not in thy Booke? there recorded to be remembred?
and with great Emphasis Says David, are they not in thy Book? there recorded to be remembered?
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(39) treatise (DIV2)
1845
Image 12
6176
Obiect. Esaus teares were no whit regarded, nor the teares of the Israelites when they went to fight against Beniamin, no nor Dauids teares when he prayed, fasted, and wept for his child. Object. Esaus tears were no whit regarded, nor the tears of the Israelites when they went to fight against Benjamin, not nor David tears when he prayed, fasted, and wept for his child.
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(39) treatise (DIV2)
1846
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6177
Answ. 1 Teares simply in themselues are no whit acceptable vnto God, but as they are signes of true prayer.Answer 1 Tears simply in themselves Are no whit acceptable unto God, but as they Are Signs of true prayer.
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(39) treatise (DIV2)
1847
Image 12
6178
Esaus teares were not such, they rose from griefe of a worldly losse, and from anger, malice, and indignation against his brother.Esaus tears were not such, they rose from grief of a worldly loss, and from anger, malice, and Indignation against his brother.
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(39) treatise (DIV2)
1847
Image 12
6179
Secondly, If any continue in sinne, and repent not, their teares are not regarded.
Secondly, If any continue in sin, and Repent not, their tears Are not regarded.
ord, cs d vvb p-acp n1, cc vvb xx, po32 n2 vbr xx vvn.
(39) treatise (DIV2)
1848
Image 12
6180
The Israelites had not repented of their owne sinnes, and yet would take vengeance of their brothers sinne:
The Israelites had not repented of their own Sins, and yet would take vengeance of their Brother's sin:
dt np1 vhd xx vvn pp-f po32 d n2, cc av vmd vvi n1 pp-f po32 ng1 n1:
(39) treatise (DIV2)
1848
Image 12
6181
they wept because they preuailed not, but they wept not because they repented not of their owne sinnes.
they wept Because they prevailed not, but they wept not Because they repented not of their own Sins.
pns32 vvd c-acp pns32 vvd xx, cc-acp pns32 vvd xx c-acp pns32 vvd xx pp-f po32 d n2.
(39) treatise (DIV2)
1848
Image 12
6182
Afterwards when in token of their repentance, they fasted, and offered burnt offerings, and peace offerings vnto the Lord, and so wept, the Lord heard them, and they preuailed against Beniamin.
Afterwards when in token of their Repentance, they fasted, and offered burned offerings, and peace offerings unto the Lord, and so wept, the Lord herd them, and they prevailed against Benjamin.
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(39) treatise (DIV2)
1848
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6183
3 Though God grant not that particular which by teares is craued, yet may the teares be acceptable to the Lord, as Dauids were:
3 Though God grant not that particular which by tears is craved, yet may the tears be acceptable to the Lord, as David were:
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(39) treatise (DIV2)
1849
Image 12
6184
Then are teares most powerfull and effectuall, when they arise from compunction of heart for sinne committed against God,
Then Are tears most powerful and effectual, when they arise from compunction of heart for sin committed against God,
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(39) treatise (DIV2)
1850
Image 12
6185
as the teares of the sinfull woman, and of Peter. Nothing more moues the true Christian heart to melt,
as the tears of the sinful woman, and of Peter. Nothing more moves the true Christian heart to melt,
c-acp dt n2 pp-f dt j n1, cc pp-f np1. np1 av-dc vvz dt j njp n1 pc-acp vvi,
(39) treatise (DIV2)
1850
Image 12
6186
and eyes to flow forth with teares, then a due consideration of Gods tender and mercifull dealing with man,
and eyes to flow forth with tears, then a due consideration of God's tender and merciful dealing with man,
cc n2 pc-acp vvi av p-acp n2, cs dt j-jn n1 pp-f npg1 j cc j n-vvg p-acp n1,
(39) treatise (DIV2)
1850
Image 12
6187
and his vngratefull, and vngracious cariage towards God.
and his ungrateful, and ungracious carriage towards God.
cc po31 j, cc j n1 p-acp np1.
(39) treatise (DIV2)
1850
Image 12
6188
The feare of Gods wrath, and iudgements, and horror of hell, may strike the heart with astonishment,
The Fear of God's wrath, and Judgments, and horror of hell, may strike the heart with astonishment,
dt n1 pp-f npg1 n1, cc n2, cc n1 pp-f n1, vmb vvi dt n1 p-acp n1,
(39) treatise (DIV2)
1850
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6189
and amazement, and make it as Nabals heart, like a stone. But griefe for displeasing a mercifull Father, and sorrow for losse of Gods fauour, is it which especially maketh the •eart send forth, and the eyes shed teares.
and amazement, and make it as Nabals heart, like a stone. But grief for displeasing a merciful Father, and sorrow for loss of God's favour, is it which especially makes the •eart send forth, and the eyes shed tears.
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(39) treatise (DIV2)
1850
Image 12
6190
§. 98. Of extraordinary continuance in Prayer.
§. 98. Of extraordinary Continuance in Prayer.
§. crd pp-f j n1 p-acp n1.
(39) treatise (DIV2)
1850
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6191
EXtraordinary Prayer further consisteth in long continuance, when prayer is held out longer then at vsuall •nd accustomed times.
EXtraordinary Prayer further Consisteth in long Continuance, when prayer is held out longer then At usual •nd accustomed times.
j n1 av-jc vvz p-acp j n1, c-crq n1 vbz vvn av av-jc cs p-acp j n1 vvn n2.
(39) treatise (DIV2)
1851
Image 12
6192
Iacob continued a whole night •n prayer: so did Dauid, and Christ. Moses spent a day •herein: Iacob continued a Whole night •n prayer: so did David, and christ. Moses spent a day •herein:
np1 vvd dt j-jn n1 j n1: av vdd np1, cc np1. np1 vvn dt n1 av:
(39) treatise (DIV2)
1851
Image 12
6193
so did Ioshuah and the Elders of Israel. Dauid •alled vpon God night & day. No doubt but Ionah spent •he three dayes & three nights that he was in the Whales •elly in prayer.
so did Joshua and the Elders of Israel. David •alled upon God night & day. No doubt but Jonah spent •he three days & three nights that he was in the Whale's •elly in prayer.
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(39) treatise (DIV2)
1851
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6194
It may be gathered that Daniel continued one and twenty dayes in prayer. (Not that without any intermission he so long prayed, It may be gathered that daniel continued one and twenty days in prayer. (Not that without any intermission he so long prayed,
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(39) treatise (DIV2)
1851
Image 12
6195
but that euery day in that time hee returned to extraordinary prayer:) for so long he was in heauinesse, and eate no pleasant bread.
but that every day in that time he returned to extraordinary prayer:) for so long he was in heaviness, and eat no pleasant bred.
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(39) treatise (DIV2)
1851
Image 12
6196
(Now fasting and sorrow in the Saints are companions of prayer,) besides the Angell of God came to him at the end of those three weekes (when his extraordinary prayers are to be supposed to end) and said to him;
(Now fasting and sorrow in the Saints Are Sodales of prayer,) beside the Angel of God Come to him At the end of those three weeks (when his extraordinary Prayers Are to be supposed to end) and said to him;
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(39) treatise (DIV2)
1851
Image 12
6197
From the first day that thou didst set thine heart to vnderstand, and to humble thy selfe before thy God, thy words were heard. From the First day that thou didst Set thine heart to understand, and to humble thy self before thy God, thy words were herd.
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(39) treatise (DIV2)
1851
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6198
Here he sheweth that with Daniels humiliation prayer was ioined, else how could his words be heard. Secondly, that there were diuers daies spent therein, else he would not say from the first day, &c. Now that first day being the beginning of the three weekes,
Here he shows that with Daniel's humiliation prayer was joined, Else how could his words be herd. Secondly, that there were diverse days spent therein, Else he would not say from the First day, etc. Now that First day being the beginning of the three weeks,
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(39) treatise (DIV2)
1851
Image 12
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and the Angell comming at the end of the three weekes, it is like he continued his extraordinary prayers so long.
and the Angel coming At the end of the three weeks, it is like he continued his extraordinary Prayers so long.
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(39) treatise (DIV2)
1851
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6200
Dauid indefinitely saith, that he cried till he was weary, till his throate was drie, till his eies failed. David indefinitely Says, that he cried till he was weary, till his throat was dry, till his eyes failed.
np1 av-j vvz, cst pns31 vvd c-acp pns31 vbds j, c-acp po31 n1 vbds j, c-acp po31 n2 vvd.
(39) treatise (DIV2)
1851
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6201
For extraordinary continuance, he which prayeth must consider his owne strength and ability, and not endeauour to goe beyond that,
For extraordinary Continuance, he which Prayeth must Consider his own strength and ability, and not endeavour to go beyond that,
p-acp j n1, pns31 r-crq vvz vmb vvi po31 d n1 cc n1, cc xx vvi pc-acp vvi p-acp d,
(39) treatise (DIV2)
1852
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6202
for this is to prefer sacrifice before mercy, which is against Gods will.
for this is to prefer sacrifice before mercy, which is against God's will.
p-acp d vbz pc-acp vvi n1 p-acp n1, r-crq vbz p-acp ng1 n1.
(39) treatise (DIV2)
1852
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6203
Neuer must this branch of extraordinary prayer be seuered from the other, I meane continuance in time from feruency in heart.
Never must this branch of extraordinary prayer be severed from the other, I mean Continuance in time from fervency in heart.
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(39) treatise (DIV2)
1853
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6204
For though prayer may be extraordinarily feruent, when it is not long continued, as Christs prayer,
For though prayer may be extraordinarily fervent, when it is not long continued, as Christ prayer,
p-acp cs n1 vmb vbi av-j j, c-crq pn31 vbz xx av-j vvn, c-acp npg1 n1,
(39) treatise (DIV2)
1853
Image 12
6205
yet ought not prayer long to continue, except it be hearty and feruent;
yet ought not prayer long to continue, except it be hearty and fervent;
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(39) treatise (DIV2)
1853
Image 12
6206
for then will it be no better then that much babbling, and p those long prayers which Christ reproueth.
for then will it be no better then that much babbling, and p those long Prayers which christ Reproveth.
c-acp av vmb pn31 vbi av-dx av-jc cs cst d n-vvg, cc zz d j n2 r-crq np1 vvz.
(39) treatise (DIV2)
1853
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6207
Thus hauing in generall shewed what is extraordinary prayer; for our better direction therein, and stirring vp thereunto, I will further declare: First, the occasions thereof. Secondly, helpes. Thirdly, motiues thereunto.
Thus having in general showed what is extraordinary prayer; for our better direction therein, and stirring up thereunto, I will further declare: First, the occasions thereof. Secondly, helps. Thirdly, motives thereunto.
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(39) treatise (DIV2)
1854
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6208
§. 99. Of the occasions of extraordinary prayer. THe occaseons must be extraordinary, and they may be drawne to two heads, Blessings. Iudgements.
§. 99. Of the occasions of extraordinary prayer. THe occaseons must be extraordinary, and they may be drawn to two Heads, Blessings. Judgments.
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(39) treatise (DIV2)
1854
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6209
For blessings, if they be withheld, extraordinary prayer must be vsed to obtaine them ( thus Annah obtained a sonne) if they bee withdrawne and taken away, to recouer them againe ( thus had Dauid the ioy of his saluation restored to him) In these two examples wee see both temporall and spirituall blessings, to be occasions of extraordinary praier.
For blessings, if they be withheld, extraordinary prayer must be used to obtain them (thus Hannah obtained a son) if they be withdrawn and taken away, to recover them again (thus had David the joy of his salvation restored to him) In these two Examples we see both temporal and spiritual blessings, to be occasions of extraordinary prayer.
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(39) treatise (DIV2)
1855
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Besides, when we enterprise any thing that requireth an extraordinary blessing, extraornary prayer is to be vsed.
Beside, when we enterprise any thing that requires an extraordinary blessing, extraornary prayer is to be used.
p-acp, c-crq pns12 vvb d n1 cst vvz dt j n1, j n1 vbz pc-acp vbi vvn.
(39) treatise (DIV2)
1855
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6211
As when we prepare our selues to sanctifie the Sabbath, to partake of the holy Communion, As when we prepare our selves to sanctify the Sabbath, to partake of the holy Communion,
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(39) treatise (DIV2)
1855
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6212
or to haue our childe baptized:
or to have our child baptised:
cc pc-acp vhi po12 n1 vvn:
(39) treatise (DIV2)
1855
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6213
Likewise when wee marry, enter into any waightie calling, or office, especially when Ministers are ordained, Likewise when we marry, enter into any weighty calling, or office, especially when Ministers Are ordained,
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(39) treatise (DIV2)
1855
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6214
or first set ouer vs. Christ prayed extraordinarily, when hee chose his Apostles ( Luke 6. 12. 13.) so did the Church when it sent forth Paul and Barnabas ( Acts 13. 3.) And when they ordained Elders, ( Acts 14. 2.)
or First Set over us christ prayed extraordinarily, when he chosen his Apostles (Lycia 6. 12. 13.) so did the Church when it sent forth Paul and Barnabas (Acts 13. 3.) And when they ordained Elders, (Acts 14. 2.)
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(39) treatise (DIV2)
1855
Image 12
6215
Iudgements are either sinnes, or punishments of sins.
Judgments Are either Sins, or punishments of Sins.
n2 vbr d n2, cc n2 pp-f n2.
(39) treatise (DIV2)
1856
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6216
In regard of sinnes, extraordinary prayer is to be made, either to free vs from temptations thereunto, (as Paul prayed with great ardencie, saying, O wretched man that I am, who shall deliuer me from the body of this death:
In regard of Sins, extraordinary prayer is to be made, either to free us from temptations thereunto, (as Paul prayed with great ardency, saying, Oh wretched man that I am, who shall deliver me from the body of this death:
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(39) treatise (DIV2)
1856
Image 12
6217
and againe, he prayed thrice against a temptation: and again, he prayed thrice against a temptation:
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(39) treatise (DIV2)
1856
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6218
yea Christ expresly commandeth his Disciples to watch and pray that they enter not into temptation) or to pardon such sinnes as haue been committed, and lye heauie vpon our conscience,
yea christ expressly commands his Disciples to watch and pray that they enter not into temptation) or to pardon such Sins as have been committed, and lie heavy upon our conscience,
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(39) treatise (DIV2)
1856
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6219
because they are in their kinde notorious, or we haue long continued in them, (this mooued Dauid very earnestly to pray, as also Peter, and Manasseth.
Because they Are in their kind notorious, or we have long continued in them, (this moved David very earnestly to pray, as also Peter, and Manasseh.
c-acp pns32 vbr p-acp po32 j j, cc pns12 vhb av-j vvn p-acp pno32, (d vvd np1 av av-j pc-acp vvi, c-acp av np1, cc vvz.
(39) treatise (DIV2)
1856
Image 12
6220
Punishments of sinne are either threatned, or inflicted.
Punishments of sin Are either threatened, or inflicted.
n2 pp-f n1 vbr av-d vvn, cc vvn.
(39) treatise (DIV2)
1857
Image 12
6221
They may by extraordinary prayer be preuented, ( as the destruction of Niniueh, threatned by Ionah was,) These may be remoued (as Manasses captiuity was.) They may by extraordinary prayer be prevented, (as the destruction of Nineveh, threatened by Jonah was,) These may be removed (as Manasses captivity was.)
pns32 vmb p-acp j n1 vbi vvn, (c-acp dt n1 pp-f np1, vvd p-acp np1 vbds,) d vmb vbi vvn (c-acp np1 n1 vbds.)
(39) treatise (DIV2)
1857
Image 12
6222
As ordinary prayer is to be made for others, as well as for our selues; so likewise extraordinary prayer is to be made for others, as iust occasion is offered.
As ordinary prayer is to be made for Others, as well as for our selves; so likewise extraordinary prayer is to be made for Others, as just occasion is offered.
p-acp j n1 vbz pc-acp vbi vvn p-acp n2-jn, c-acp av c-acp p-acp po12 n2; av av j n1 vbz pc-acp vbi vvn p-acp n2-jn, c-acp j n1 vbz vvn.
(39) treatise (DIV2)
1858
Image 12
6223
Moses his extraordinary prayer was for the sinne of the Israelites, and for Gods iudgement threatned against them; so was Ezraes prayer. Moses his extraordinary prayer was for the sin of the Israelites, and for God's judgement threatened against them; so was Ezra prayer.
np1 po31 j n1 vbds p-acp dt n1 pp-f dt np2, cc p-acp npg1 n1 vvd p-acp pno32; av vbds npg1 n1.
(39) treatise (DIV2)
1858
Image 12
6224
§. 100. Of the sundry kinds of Fasts. THe helps affoorded to extraordinary prayer are especially two, Fasting. Vowing.
§. 100. Of the sundry Kinds of Fasts. THe helps afforded to extraordinary prayer Are especially two, Fasting. Vowing.
§. crd pp-f dt j n2 pp-f n2. dt n2 vvd p-acp j n1 vbr av-j crd, vvg. vvg.
(39) treatise (DIV2)
1858
Image 12
6225
To Fast according to the notation of the Greeke words, signifieth to abstaine from foode. In this generall and large acceptation, a Fast is diuersly taken.
To Fast according to the notation of the Greek words, signifies to abstain from food. In this general and large acceptation, a Fast is diversely taken.
p-acp av-j vvg p-acp dt n1 pp-f dt jp n2, vvz pc-acp vvi p-acp n1. p-acp d n1 cc j n1, dt av-j vbz av-j vvn.
(39) treatise (DIV2)
1860
Image 12
6226
For there is a physicall, politicke, inforced morall, spirituall, extraordinary, hypocriticall, supersticious, hereticall, and religious fast.
For there is a physical, politic, enforced moral, spiritual, extraordinary, hypocritical, superstitious, heretical, and religious fast.
p-acp pc-acp vbz dt j, j, j-vvn n1, j, j, j, j, j, cc j n1.
(39) treatise (DIV2)
1860
Image 12
6227
1 A physicall fast, is when for health sake a man forbeareth foode.
1 A physical fast, is when for health sake a man forbeareth food.
vvd dt j av-j, vbz c-crq c-acp n1 n1 dt n1 vvz n1.
(39) treatise (DIV2)
1861
Image 12
6228
In many cases Physitians giue direction to their Patients to abstaine from eating and drinking for a time.
In many cases Physicians give direction to their Patients to abstain from eating and drinking for a time.
p-acp d n2 n2 vvb n1 p-acp po32 n2 pc-acp vvi p-acp vvg cc vvg p-acp dt n1.
(39) treatise (DIV2)
1861
Image 12
6229
2 A politicke fast, is when somtimes of abstaining from foode, are enioined for the preseruation of plenty, and preuention of penury.
2 A politic fast, is when sometimes of abstaining from food, Are enjoined for the preservation of plenty, and prevention of penury.
crd dt j av-j, vbz c-crq av pp-f vvg p-acp n1, vbr vvn p-acp dt n1 pp-f n1, cc n1 pp-f n1.
(39) treatise (DIV2)
1862
Image 12
6230
3 An inforced and necessary Fast, is when men haue not sufficient for ordinary meales:
3 an enforced and necessary Fast, is when men have not sufficient for ordinary meals:
crd dt vvn cc j av-j, vbz c-crq n2 vhb xx j p-acp j n2:
(39) treatise (DIV2)
1863
Image 12
6231
as in a City besieged, or in a ship on Sea farre from Land, prouision being very scarse, men are forced to take but one meale a day,
as in a city besieged, or in a ship on Sea Far from Land, provision being very scarce, men Are forced to take but one meal a day,
c-acp p-acp dt n1 vvn, cc p-acp dt n1 p-acp n1 av-j p-acp n1, n1 vbg av av-j, n2 vbr vvn pc-acp vvi p-acp crd n1 dt n1,
(39) treatise (DIV2)
1863
Image 12
6232
or to make euery other day a fasting day.
or to make every other day a fasting day.
cc pc-acp vvi d j-jn n1 dt j-vvg n1.
(39) treatise (DIV2)
1863
Image 12
6233
Thus many poore folke are forced often times to fast, because they haue nothing to eate.
Thus many poor folk Are forced often times to fast, Because they have nothing to eat.
av d j n1 vbr vvn av n2 pc-acp vvi, c-acp pns32 vhb pix pc-acp vvi.
(39) treatise (DIV2)
1863
Image 12
6234
4 A morall fast, is when men eate and drinke sparingly, not so much as their appetite desireth,
4 A moral fast, is when men eat and drink sparingly, not so much as their appetite Desires,
crd dt j av-j, vbz c-crq n2 vvb cc vvi av-vvg, xx av av-d c-acp po32 n1 vvz,
(39) treatise (DIV2)
1864
Image 12
6235
but onely so much as may preserue nature, and maintaine health and strength, that their wanton and lustfull flesh may not be pampered, but rather kept vnder:
but only so much as may preserve nature, and maintain health and strength, that their wanton and lustful Flesh may not be pampered, but rather kept under:
cc-acp av-j av av-d c-acp vmb vvi n1, cc vvi n1 cc n1, cst po32 j-jn cc j n1 vmb xx vbi j-vvn, cc-acp av-c vvd p-acp:
(39) treatise (DIV2)
1864
Image 12
6236
to which purpose tendeth this exhortation of Christ;
to which purpose tendeth this exhortation of christ;
p-acp r-crq n1 vvz d n1 pp-f np1;
(39) treatise (DIV2)
1864
Image 12
6237
Take heed to your selues, lest at any time your hearts be ouercharged with surfetting and drunkennesse. Take heed to your selves, lest At any time your hearts be overcharged with surfeiting and Drunkenness.
vvb n1 p-acp po22 n2, cs p-acp d n1 po22 n2 vbb vvn p-acp vvg cc n1.
(39) treatise (DIV2)
1864
Image 12
6238
This is not properly a fast, because something is taken, but onely respectibly, because something is forborne.
This is not properly a fast, Because something is taken, but only respectibly, Because something is forborn.
d vbz xx av-j dt j, c-acp pi vbz vvn, cc-acp av-j av-j, c-acp pi vbz vvn.
(39) treatise (DIV2)
1864
Image 12
6239
5 A spirituall fast, is when men abstaine from vice, which is as food to their corrupt nature:
5 A spiritual fast, is when men abstain from vice, which is as food to their corrupt nature:
crd dt j n1, vbz c-crq n2 vvb p-acp n1, r-crq vbz p-acp n1 p-acp po32 j n1:
(39) treatise (DIV2)
1865
Image 12
6240
Hereof the Lord speaketh, where he saith;
Hereof the Lord speaks, where he Says;
av dt n1 vvz, c-crq pns31 vvz;
(39) treatise (DIV2)
1865
Image 12
6241
Is not this the fast which I haue chosen to loose the bonds of wickednesse? This is called a fast onely by way of resemblance.Is not this the fast which I have chosen to lose the bonds of wickedness? This is called a fast only by Way of resemblance.
vbz xx d dt n1 r-crq pns11 vhb vvn pc-acp vvi dt n2 pp-f n1? d vbz vvn dt av-j av-j p-acp n1 pp-f n1.
(39) treatise (DIV2)
1865
Image 12
6242
6 A miraculous fast, is when men extraordinarily assisted by the power of God, abstaine from all manner of foode longer then the nature of man is able to endure:
6 A miraculous fast, is when men extraordinarily assisted by the power of God, abstain from all manner of food longer then the nature of man is able to endure:
crd dt j av-j, vbz c-crq n2 av-j vvn p-acp dt n1 pp-f np1, vvb p-acp d n1 pp-f n1 av-jc cs dt n1 pp-f n1 vbz j pc-acp vvi:
(39) treatise (DIV2)
1866
Image 12
6243
such were the fasts of Moses, Eliah, and Christ, who fasted forty dayes together.
such were the fasts of Moses, Elijah, and christ, who fasted forty days together.
d vbdr dt n2 pp-f np1, np1, cc np1, r-crq vvd crd n2 av.
(39) treatise (DIV2)
1866
Image 12
6244
7 An hypocriticall fast, is when men without respect to any occasion of fasting, appoint set times weekely or monthly, or quarterly to fast. 7 an hypocritical fast, is when men without respect to any occasion of fasting, appoint Set times weekly or monthly, or quarterly to fast.
crd dt j av-j, vbz c-crq n2 p-acp n1 p-acp d n1 pp-f vvg, vvb vvi n2 j cc av-j, cc av-j pc-acp vvi.
(39) treatise (DIV2)
1867
Image 12
6245
Thus the Pharisies ( whom Christ taxeth of hypocrisie) fasted twice in a weeke; and •lamed Christ because his Disciples fasted not, not regarding the occasion,
Thus the Pharisees (whom christ Taxes of hypocrisy) fasted twice in a Week; and •lamed christ Because his Disciples fasted not, not regarding the occasion,
av dt np2 (r-crq np1 vvz pp-f n1) vvd av p-acp dt n1; cc j-vvn np1 p-acp po31 n2 vvd xx, xx vvg dt n1,
(39) treatise (DIV2)
1867
Image 12
6246
as Christ noteth in his answer to them.
as christ notes in his answer to them.
c-acp np1 vvz p-acp po31 n1 p-acp pno32.
(39) treatise (DIV2)
1867
Image 12
6247
8 A supersticious fast, is when men place Religion and •olinesse in the abstaining from meate, making the very •utward act of fasting to be a part of Gods worship:
8 A superstitious fast, is when men place Religion and •olinesse in the abstaining from meat, making the very •utward act of fasting to be a part of God's worship:
crd dt j av-j, vbz c-crq n2 vvb n1 cc n1 p-acp dt vvg p-acp n1, vvg dt j j n1 pp-f vvg pc-acp vbi dt n1 pp-f npg1 n1:
(39) treatise (DIV2)
1868
Image 12
6248
contrary to that which the Apostle saith both of it, and other like outward exercises; Bodily exercise profiteth little.
contrary to that which the Apostle Says both of it, and other like outward exercises; Bodily exercise profiteth little.
j-jn p-acp d r-crq dt n1 vvz d pp-f pn31, cc j-jn j j n2; j n1 vvz j.
(39) treatise (DIV2)
1868
Image 12
6249
9 An hereticall fast, is when men making difference betwixt meats for conscience sake, abstaine from one kind,
9 an heretical fast, is when men making difference betwixt Meats for conscience sake, abstain from one kind,
crd dt j av-j, vbz c-crq n2 vvg n1 p-acp n2 p-acp n1 n1, vvb p-acp crd n1,
(39) treatise (DIV2)
1869
Image 12
6250
and glut themselues with another kind, and yet count this a fast. So did the Manichees of old, and so doe the Papists at this day.
and glut themselves with Another kind, and yet count this a fast. So did the manichees of old, and so do the Papists At this day.
cc vvi px32 p-acp j-jn n1, cc av vvb d dt n1. av vdd dt n2 pp-f j, cc av vdb dt njp2 p-acp d n1.
(39) treatise (DIV2)
1869
Image 12
6251
This the Apostle reckoneth vp among the Doctrine of Diuels.
This the Apostle Reckoneth up among the Doctrine of Devils.
np1 dt n1 vvz a-acp p-acp dt n1 pp-f n2.
(39) treatise (DIV2)
1869
Image 12
6252
10 A religious fast, is when men seasonably abstaine from refreshing their bodies, to make them fitter for religious dueties.
10 A religious fast, is when men seasonably abstain from refreshing their bodies, to make them fitter for religious duties.
crd dt j av-j, vbz c-crq n2 av-j vvi p-acp vvg po32 n2, pc-acp vvi pno32 jc p-acp j n2.
(39) treatise (DIV2)
1870
Image 12
6253
§. 101. Of the difference betwixt a religious fast, and other fasts.
§. 101. Of the difference betwixt a religious fast, and other fasts.
§. crd pp-f dt n1 p-acp dt j n1, cc j-jn n2.
(39) treatise (DIV2)
1870
Image 12
6254
THis religious fast, is the fast which is to be vsed as a•• helpe to extraordinary prayer.
THis religious fast, is the fast which is to be used as a•• help to extraordinary prayer.
d j n1, vbz dt n1 r-crq vbz pc-acp vbi vvn p-acp n1 vvi p-acp j n1.
(39) treatise (DIV2)
1871
Image 12
6255
I will therefore mor• fully vnfold the description of it, and declare first ho• farre we must abstaine from refreshing the body.
I will Therefore mor• Fully unfold the description of it, and declare First ho• Far we must abstain from refreshing the body.
pns11 vmb av n1 av-j vvi dt n1 pp-f pn31, cc vvi ord n1 av-j pns12 vmb vvi p-acp vvg dt n1.
(39) treatise (DIV2)
1871
Image 12
6256
2 What is the seasonable abstinence here meant. 3 What are the religious duties whereunto wee ar• made more fit by fasting.
2 What is the seasonable abstinence Here meant. 3 What Are the religious duties whereunto we ar• made more fit by fasting.
crd q-crq vbz dt j n1 av vvd. crd r-crq vbr dt j n2 c-crq pns12 n1 vvd av-dc j p-acp vvg.
(39) treatise (DIV2)
1872
Image 12
6257
A religious fast, is in these three points distinguishe• from all the other forenamed fasts.
A religious fast, is in these three points distinguishe• from all the other forenamed fasts.
dt j n1, vbz p-acp d crd n2 n1 p-acp d dt j-jn j-vvn n2.
(39) treatise (DIV2)
1874
Image 12
6258
By the first from a morall, spirituall and hereticall fas• For a morall fast, though it keepe a man from pamperin• and glutting his body,
By the First from a moral, spiritual and heretical fas• For a moral fast, though it keep a man from pamperin• and glutting his body,
p-acp dt ord p-acp dt j, j cc j n1 p-acp dt j n1, cs pn31 vvb dt n1 p-acp n1 cc vvg po31 n1,
(39) treatise (DIV2)
1875
Image 12
6259
yet it hindereth not a comfortab• nourishing, and refreshing of it, as a religious fast do• for the time of the fast.
yet it hindereth not a comfortab• nourishing, and refreshing of it, as a religious fast do• for the time of the fast.
av pn31 vvz xx dt n1 vvg, cc vvg pp-f pn31, c-acp dt j j n1 p-acp dt n1 pp-f dt av-j.
(39) treatise (DIV2)
1875
Image 12
6260
A spirituall fast is no whit hind• red by the bodies sustenance, if it be moderate.
A spiritual fast is no whit hind• read by the bodies sustenance, if it be moderate.
dt j n1 vbz dx n1 n1 j-jn p-acp dt ng1 n1, cs pn31 vbb j.
(39) treatise (DIV2)
1875
Image 12
6261
As for t• hereticall fast, therein it is permitted euen to glut the b•dy with fish, sweete meats,
As for t• heretical fast, therein it is permitted even to glut the b•dy with Fish, sweet Meats,
p-acp p-acp n1 j av-j, av pn31 vbz vvn av pc-acp vvi dt n1 p-acp n1, j n2,
(39) treatise (DIV2)
1875
Image 12
6262
and such like delicates, so fle• be forborne.
and such like delicates, so fle• be forborn.
cc d j n2-j, av n1 vbb vvn.
(39) treatise (DIV2)
1875
Image 12
6263
By the second, from a miraculous fast, which is not according to the course of nature seasonable;
By the second, from a miraculous fast, which is not according to the course of nature seasonable;
p-acp dt ord, p-acp dt j n1, r-crq vbz xx vvg p-acp dt n1 pp-f n1 j;
(39) treatise (DIV2)
1876
Image 12
6264
and from an hypocriticall fast, which for the occasion of it is not seasonable;
and from an hypocritical fast, which for the occasion of it is not seasonable;
cc p-acp dt j n1, r-crq p-acp dt n1 pp-f pn31 vbz xx j;
(39) treatise (DIV2)
1876
Image 12
6265
whereas the religious fast is both for time and occasion (as we shall after heare) seasonable.
whereas the religious fast is both for time and occasion (as we shall After hear) seasonable.
cs dt j n1 vbz d p-acp n1 cc n1 (c-acp pns12 vmb p-acp n1) j.
(39) treatise (DIV2)
1876
Image 12
6266
By the third, from a physicall, politicke, forced, and superstitious fast: all which haue other ends then a religious fast.
By the third, from a physical, politic, forced, and superstitious fast: all which have other ends then a religious fast.
p-acp dt ord, p-acp dt j, j, vvn, cc j n1: d r-crq vhb av-jn vvz av dt j n1.
(39) treatise (DIV2)
1877
Image 12
6267
Obserue those things which more largely and fully shall be deliuered in explication of the three forenamed points concerning a religious Fast,
Observe those things which more largely and Fully shall be Delivered in explication of the three forenamed points Concerning a religious Fast,
vvb d n2 r-crq av-dc av-j cc av-j vmb vbi vvn p-acp n1 pp-f dt crd j-vvn n2 vvg dt j av-j,
(39) treatise (DIV2)
1878
Image 12
6268
and compare them with the descriptions of other Fasts, and the said differences betwixt a religious Fast,
and compare them with the descriptions of other Fasts, and the said differences betwixt a religious Fast,
cc vvi pno32 p-acp dt n2 pp-f j-jn n2, cc dt j-vvn n2 p-acp dt j av-j,
(39) treatise (DIV2)
1878
Image 12
6269
and other Fasts will be easily discerned. §. 102. Of forbearing to eate and drinke in the time of a Fast.
and other Fasts will be Easily discerned. §. 102. Of forbearing to eat and drink in the time of a Fast.
cc j-jn n2 vmb vbi av-j vvn. §. crd pp-f vvg pc-acp vvi cc vvi p-acp dt n1 pp-f dt j.
(39) treatise (DIV2)
1878
Image 12
6270
VNder this phrase of cherishing the Body, is eating and drinking especially meant: for thereby is the body more then by any other thing nourished and refreshed;
Under this phrase of cherishing the Body, is eating and drinking especially meant: for thereby is the body more then by any other thing nourished and refreshed;
p-acp d n1 pp-f vvg dt n1, vbz vvg cc vvg av-j vvd: c-acp av vbz dt n1 av-dc cs p-acp d j-jn n1 vvn cc vvn;
(39) treatise (DIV2)
1879
Image 12
6271
nothing so absolutely necessary thereto as food. Besides, the generall nature and matter of a Fast consisteth therein especially:
nothing so absolutely necessary thereto as food. Beside, the general nature and matter of a Fast Consisteth therein especially:
pix av av-j j av p-acp n1. p-acp, dt j n1 cc n1 pp-f dt av-j vvz av av-j:
(39) treatise (DIV2)
1879
Image 12
6272
and therefore the Scripture most vsually expresseth abstinence from food when it mentioneth a fast. Fast (saith Ester ) and neither eate nor drinke.
and Therefore the Scripture most usually Expresses abstinence from food when it mentioneth a fast. Fast (Says Ester) and neither eat nor drink.
cc av dt n1 av-ds av-j vvz n1 p-acp n1 c-crq pn31 vvz dt j. av-j (vvz np1) cc av-dx vvi ccx vvi.
(39) treatise (DIV2)
1879
Image 12
6273
Let neither man nor beast (saith the King of Niniueh, when he proclaimed a Fast) taste any thing: let them not feede, nor drinke water. Let neither man nor beast (Says the King of Nineveh, when he proclaimed a Fast) taste any thing: let them not feed, nor drink water.
vvb dx n1 ccx n1 (vvz dt n1 pp-f np1, c-crq pns31 vvd dt j) vvb d n1: vvb pno32 xx vvi, ccx vvi n1.
(39) treatise (DIV2)
1879
Image 12
6274
Of Dauid it is also noted, that in the day of his Fast, he would not eate meate. Of David it is also noted, that in the day of his Fast, he would not eat meat.
pp-f np1 pn31 vbz av vvn, cst p-acp dt n1 pp-f po31 j, pns31 vmd xx vvi n1.
(39) treatise (DIV2)
1879
Image 12
6275
Quest. May not then in the time of a religious Fast any nourishment be taken? Quest. May not then in the time of a religious Fast any nourishment be taken?
n1. vmb xx av p-acp dt n1 pp-f dt j av-j d n1 vbi vvn?
(39) treatise (DIV2)
1880
Image 12
6276
Answ. To resolue this doubt, respect must be had both to the continuance of a Fast,Answer To resolve this doubt, respect must be had both to the Continuance of a Fast,
np1 pc-acp vvi d n1, n1 vmb vbi vhn d p-acp dt n1 pp-f dt j,
(39) treatise (DIV2)
1881
Image 12
6277
and also to the persons that fast.
and also to the Persons that fast.
cc av p-acp dt n2 cst av-j.
(39) treatise (DIV2)
1881
Image 12
6278
1 There may be occasions to continue a Fast longer then the strength of man is able to endure;
1 There may be occasions to continue a Fast longer then the strength of man is able to endure;
vvd pc-acp vmb vbi n2 pc-acp vvi dt av-j av-jc cs dt n1 pp-f n1 vbz j pc-acp vvi;
(39) treatise (DIV2)
1882
Image 12
6279
and then so much food as may preserue nature, and maintaine health and strength, may, and must be taken: yet with these two prouisoes.
and then so much food as may preserve nature, and maintain health and strength, may, and must be taken: yet with these two Provisoes.
cc av av d n1 c-acp vmb vvi n1, cc vvi n1 cc n1, vmb, cc vmb vbi vvn: av p-acp d crd n2.
(39) treatise (DIV2)
1882
Image 12
6280
1 That the food which in such a case is taken, be not delicate, but rather course;
1 That the food which in such a case is taken, be not delicate, but rather course;
vvd cst dt n1 r-crq p-acp d dt n1 vbz vvn, vbb xx j, cc-acp av-c j;
(39) treatise (DIV2)
1883
Image 12
6281
so it be agreeable to his nature that taketh it.
so it be agreeable to his nature that Takes it.
av pn31 vbb j p-acp po31 n1 cst vvz pn31.
(39) treatise (DIV2)
1883
Image 12
6282
2 That it be not taken vnto fulnesse, but rather so sparingly, as the person which fasteth may feele the want of foode;
2 That it be not taken unto fullness, but rather so sparingly, as the person which fasteth may feel the want of food;
crd d pn31 vbb xx vvn p-acp n1, cc-acp av-c av av-vvg, c-acp dt n1 r-crq vvz vmb vvi dt n1 pp-f n1;
(39) treatise (DIV2)
1884
Image 12
6283
so as no more then needs must for the preseruation of health and strength is to be taken.
so as no more then needs must for the preservation of health and strength is to be taken.
av c-acp dx dc cs av vmb p-acp dt n1 pp-f n1 cc n1 vbz pc-acp vbi vvn.
(39) treatise (DIV2)
1884
Image 12
6284
Such a Fast as this, was that which Daniel kept for three weekes; and with the forenamed prouisoes was it obserued.
Such a Fast as this, was that which daniel kept for three weeks; and with the forenamed Provisoes was it observed.
d dt j c-acp d, vbds d r-crq np1 vvn p-acp crd n2; cc p-acp dt j-vvn n2 vbds pn31 vvn.
(39) treatise (DIV2)
1885
Image 12
6285
2 Among the persons that keepe a Fast, some may be of a good & strong constitution,
2 Among the Persons that keep a Fast, Some may be of a good & strong constitution,
crd p-acp dt n2 cst vvb dt av-j, d vmb vbi pp-f dt j cc j n1,
(39) treatise (DIV2)
1886
Image 12
6286
and able without weakning their bodies to abstaine from all sustenance a day or two: these ought altogether to abstaine, though they feele some want of foode.
and able without weakening their bodies to abstain from all sustenance a day or two: these ought altogether to abstain, though they feel Some want of food.
cc j p-acp vvg po32 n2 pc-acp vvi p-acp d n1 dt n1 cc crd: d vmd av pc-acp vvi, cs pns32 vvb d n1 pp-f n1.
(39) treatise (DIV2)
1886
Image 12
6287
Others are so weake, as if their stomacks be cleane empty of all food, they are vnfit for any good duty:
Others Are so weak, as if their stomachs be clean empty of all food, they Are unfit for any good duty:
ng2-jn vbr av j, c-acp cs po32 n2 vbb av-j j pp-f d n1, pns32 vbr j p-acp d j n1:
(39) treatise (DIV2)
1886
Image 12
6288
yea, if long they continue empty, they may be so weakened as hardly they will recouer their strength againe.
yea, if long they continue empty, they may be so weakened as hardly they will recover their strength again.
uh, cs av-j pns32 vvb j, pns32 vmb vbi av vvn a-acp av pns32 vmb vvi po32 n1 av.
(39) treatise (DIV2)
1886
Image 12
6289
Many women when they are breeding and with child, cannot leaue reatching (as we speake) after they rise in a morning, till they haue eaten something. Foure and twenty houres fasting may make many aged and sickly persons so weake,
Many women when they Are breeding and with child, cannot leave reatching (as we speak) After they rise in a morning, till they have eaten something. Foure and twenty hours fasting may make many aged and sickly Persons so weak,
av-d n2 c-crq pns32 vbr vvg cc p-acp n1, vmbx vvi vvg (c-acp pns12 vvb) c-acp pns32 vvb p-acp dt n1, c-acp pns32 vhb vvn pi. crd cc crd n2 vvg vmb vvi d j-vvn cc j n2 av j,
(39) treatise (DIV2)
1886
Image 12
6290
as they cannot be able with comfort to performe any religious duty. Such persons therefore may so farre forth refresh themselues as their neede and weakenesse require.
as they cannot be able with Comfort to perform any religious duty. Such Persons Therefore may so Far forth refresh themselves as their need and weakness require.
c-acp pns32 vmbx vbi j p-acp n1 pc-acp vvi d j n1. d n2 av vmb av av-j av vvi px32 p-acp po32 n1 cc n1 vvi.
(39) treatise (DIV2)
1886
Image 12
6291
Though we haue no example of this case propounded in Scipture, yet wee haue a sufficient ground for it,
Though we have no Exampl of this case propounded in Scripture, yet we have a sufficient ground for it,
cs pns12 vhb dx n1 pp-f d n1 vvn p-acp n1, av pns12 vhb dt j n1 p-acp pn31,
(39) treatise (DIV2)
1886
Image 12
6292
namely, that rule which both in the olde and also in the new Testament is laide downe in these words;
namely, that Rule which both in the old and also in the new Testament is laid down in these words;
av, cst n1 r-crq d p-acp dt j cc av p-acp dt j n1 vbz vvn a-acp p-acp d n2;
(39) treatise (DIV2)
1886
Image 12
6293
I will haue mercy, and not sacrifice. I will have mercy, and not sacrifice.
pns11 vmb vhi n1, cc xx vvi.
(39) treatise (DIV2)
1886
Image 12
6294
To Fast, is not more then Sacrifice, to succour the body according to the neede thereof, is mercy. §. 103. Of forbearing other things beside foode in a Fast.
To Fast, is not more then Sacrifice, to succour the body according to the need thereof, is mercy. §. 103. Of forbearing other things beside food in a Fast.
p-acp av-j, vbz xx av-dc cs n1, p-acp vvb dt n1 vvg p-acp dt n1 av, vbz n1. §. crd pp-f vvg j-jn n2 p-acp n1 p-acp dt av-j.
(39) treatise (DIV2)
1886
Image 12
6295
1 AS foode is most especially to be forborne in a Religious Fast, being principally intended vnder this phrase of refreshing bodies; so are sundry other things also •ending thereto implied, as these which follow:
1 AS food is most especially to be forborn in a Religious Fast, being principally intended under this phrase of refreshing bodies; so Are sundry other things also •ending thereto implied, as these which follow:
vvn p-acp n1 vbz av-ds av-j pc-acp vbi vvn p-acp dt j av-j, vbg av-j vvn p-acp d n1 pp-f vvg n2; av vbr j n-jn n2 av vvg av vvn, c-acp d r-crq n1:
(39) treatise (DIV2)
1887
Image 12
6296
2 Sleepe, which is intimated in the direction that the Prophet giueth in these words, Lie all night in sack-cloth, whereby is intended that either they should all night forbeare sleep,
2 Sleep, which is intimated in the direction that the Prophet gives in these words, Lie all night in Sackcloth, whereby is intended that either they should all night forbear sleep,
crd vvb, r-crq vbz vvn p-acp dt n1 cst dt n1 vvz p-acp d n2, vvb d n1 p-acp n1, c-crq vbz vvn cst d pns32 vmd d n1 vvb n1,
(39) treatise (DIV2)
1888
Image 12
6297
or else that by wearing sackcloth, they should be kept from ouermuch sleepe (wherein they that lie in fine linnen and soft beds, are prone to exceede.) Thus Dauid to keepe himselfe from sleepe in the time of his fast, would not come into a bed, but lay all night vpon the earth.
or Else that by wearing Sackcloth, they should be kept from overmuch sleep (wherein they that lie in fine linen and soft Beds, Are prove to exceed.) Thus David to keep himself from sleep in the time of his fast, would not come into a Bed, but lay all night upon the earth.
cc av cst p-acp vvg n1, pns32 vmd vbi vvn p-acp av vvi (c-crq pns32 cst vvb p-acp j n1 cc j n2, vbr j pc-acp vvi.) av np1 pc-acp vvi px31 p-acp n1 p-acp dt n1 pp-f po31 n1, vmd xx vvi p-acp dt n1, p-acp vvb d n1 p-acp dt n1.
(39) treatise (DIV2)
1888
Image 12
6298
Though those particular rites of wearing sackcloth, lying on the earth, sitting vp all night, with the like, be not ouerstrictly to be vrged,
Though those particular Rites of wearing Sackcloth, lying on the earth, sitting up all night, with the like, be not overstrictly to be urged,
cs d j n2 pp-f j-vvg n1, vvg p-acp dt n1, vvg a-acp d n1, p-acp dt j, vbb xx av-j pc-acp vbi vvn,
(39) treatise (DIV2)
1888
Image 12
6299
or vsed, yet the equity of them is still to be obserued;
or used, yet the equity of them is still to be observed;
cc vvd, av dt n1 pp-f pno32 vbz av pc-acp vbi vvn;
(39) treatise (DIV2)
1888
Image 12
6300
which is, that in the day of a Fast we sleepe lesse, and rise sooner then at other times, that so the body may be somewhat the more afflicted thereby,
which is, that in the day of a Fast we sleep less, and rise sooner then At other times, that so the body may be somewhat the more afflicted thereby,
r-crq vbz, cst p-acp dt n1 pp-f dt av-j pns12 vvi av-dc, cc vvb av-c cs p-acp j-jn n2, cst av dt n1 vmb vbi av dt av-dc j-vvn av,
(39) treatise (DIV2)
1888
Image 12
6301
and that the more time may be gained for religious duties.
and that the more time may be gained for religious duties.
cc cst dt av-dc n1 vmb vbi vvn p-acp j n2.
(39) treatise (DIV2)
1888
Image 12
6302
If some sleepe be not forborne, the want of foode will not be so much felt,
If Some sleep be not forborn, the want of food will not be so much felt,
cs d n1 vbb xx vvn, dt n1 pp-f n1 vmb xx vbi av av-d vvn,
(39) treatise (DIV2)
1888
Image 12
6303
nor the body so humbled and afflicted as it should be.
nor the body so humbled and afflicted as it should be.
ccx dt n1 av vvn cc j-vvn c-acp pn31 vmd vbi.
(39) treatise (DIV2)
1888
Image 12
6304
3 Soft and braue apparell: The Lord expresly commanded his people, to put off their costly raiment;
3 Soft and brave apparel: The Lord expressly commanded his people, to put off their costly raiment;
crd j cc j n1: dt n1 av-j vvd po31 n1, pc-acp vvi a-acp po32 j n1;
(39) treatise (DIV2)
1889
Image 12
6305
and so they did in the day of their humiliation.
and so they did in the day of their humiliation.
cc av pns32 vdd p-acp dt n1 pp-f po32 n1.
(39) treatise (DIV2)
1889
Image 12
6306
It is recorded and commended, that the King of Niniueh in the day of a fast laide his robe from him.
It is recorded and commended, that the King of Nineveh in the day of a fast laid his robe from him.
pn31 vbz vvn cc vvn, cst dt n1 pp-f np1 p-acp dt n1 pp-f dt j vvd po31 n1 p-acp pno31.
(39) treatise (DIV2)
1889
Image 12
6307
When the time of Dauids Fast was ended, then he changed his apparell: whereby is intimated, that in his Fast he did not weare such apparrell as at other times he did. When the time of David Fast was ended, then he changed his apparel: whereby is intimated, that in his Fast he did not wear such apparel as At other times he did.
c-crq dt n1 pp-f npg1 av-j vbds vvn, av pns31 vvd po31 n1: c-crq vbz vvn, cst p-acp po31 j pns31 vdd xx vvi d n1 c-acp p-acp j-jn n2 pns31 vdd.
(39) treatise (DIV2)
1889
Image 12
6308
If Kings thus laide aside their royall apparrell, much more must others lay aside braue and costly apparrell.
If Kings thus laid aside their royal apparel, much more must Others lay aside brave and costly apparel.
cs n2 av vvd av po32 j n1, av-d av-dc vmb n2-jn vvb av j cc j n1.
(39) treatise (DIV2)
1889
Image 12
6309
The rite of putting on sackcloth which the Iewes vsed, sheweth that braue apparrell may not be worne;
The rite of putting on Sackcloth which the Iewes used, shows that brave apparel may not be worn;
dt n1 pp-f vvg p-acp n1 r-crq dt np2 vvd, vvz d j n1 vmb xx vbi vvn;
(39) treatise (DIV2)
1889
Image 12
6310
no not such as at others times is lawfull.
no not such as At Others times is lawful.
uh-dx xx d c-acp p-acp n2-jn n2 vbz j.
(39) treatise (DIV2)
1889
Image 12
6311
Our Gentry vpon meere fashion retaine some shadow hereof, in that for the time of Lent they lay aside all light colours, and goe in blacke.
Our Gentry upon mere fashion retain Some shadow hereof, in that for the time of Lent they lay aside all Light colours, and go in black.
po12 n1 p-acp j n1 vvi d n1 av, p-acp cst p-acp dt n1 pp-f np1 pns32 vvd av d j n2, cc vvi p-acp j-jn.
(39) treatise (DIV2)
1889
Image 12
6312
4 Matrimoniall beneuolence. The exception which the Apostle maketh of fasting and prayer, when he disswadeth man and wife from defrauding one another, sheweth that this in the time of a Fast must be forborne:
4 Matrimonial benevolence. The exception which the Apostle makes of fasting and prayer, when he dissuadeth man and wife from defrauding one Another, shows that this in the time of a Fast must be forborn:
crd j n1. dt n1 r-crq dt n1 vvz pp-f vvg cc n1, c-crq pns31 vvz n1 cc n1 p-acp vvg pi j-jn, vvz cst d p-acp dt n1 pp-f dt av-j vmb vbi vvn:
(39) treatise (DIV2)
1890
Image 12
6313
which also Ioel implieth, by bidding the Bridegroome and Bride goe out of their Chamber. 5 Ordinary workes of our calling:
which also Joel Implies, by bidding the Bridegroom and Bride go out of their Chamber. 5 Ordinary works of our calling:
r-crq av np1 vvz, p-acp vvg dt n1 cc n1 vvb av pp-f po32 n1. crd j n2 pp-f po12 n1:
(39) treatise (DIV2)
1890
Image 12
6314
for they are expresly forbidden in the Law; for they Are expressly forbidden in the Law;
c-acp pns32 vbr av-j vvn p-acp dt n1;
(39) treatise (DIV2)
1891
Image 12
6315
and in that it saith, that the day of a Fast shall be a Sabbath of rest; it implieth, that as a Sabbath it must be sanctified,
and in that it Says, that the day of a Fast shall be a Sabbath of rest; it Implies, that as a Sabbath it must be sanctified,
cc p-acp cst pn31 vvz, cst dt n1 pp-f dt av-j vmb vbi dt n1 pp-f n1; pn31 vvz, cst p-acp dt n1 pn31 vmb vbi vvn,
(39) treatise (DIV2)
1891
Image 12
6316
and no manner of worke done therein: 6 All pleasant and delightsome things.
and no manner of work done therein: 6 All pleasant and delightsome things.
cc dx n1 pp-f n1 vdn av: crd d j cc j n2.
(39) treatise (DIV2)
1891
Image 12
6317
The Iewes who at other times were wont to vse sweete smelling oile, wherewith they annointed their head, The Iewes who At other times were wont to use sweet smelling oil, wherewith they anointed their head,
dt np2 r-crq p-acp j-jn n2 vbdr j pc-acp vvi j j-vvg n1, c-crq pns32 vvd po32 n1,
(39) treatise (DIV2)
1892
Image 12
6318
and other parts o• their body, did in the time of their Fast forbeare to vse it• as is noted in the examples of Dauid and Daniel: euen s• ought ▪ such delightfull things as are in vse among vs b• laide aside.
and other parts o• their body, did in the time of their Fast forbear to use it• as is noted in the Examples of David and daniel: even s• ought ▪ such delightful things as Are in use among us b• laid aside.
cc j-jn n2 n1 po32 n1, vdd p-acp dt n1 pp-f po32 j n1 pc-acp vvi n1 c-acp vbz vvn p-acp dt n2 pp-f np1 cc np1: av-j n1 vmd ▪ d j n2 c-acp vbr p-acp n1 p-acp pno12 n1 vvn av.
(39) treatise (DIV2)
1892
Image 12
6319
7 All manner of sports, pastimes, and recreations: for creation of the body by sports, is contrary to humiliation. 7 All manner of sports, pastimes, and recreations: for creation of the body by sports, is contrary to humiliation.
crd d n1 pp-f n2, n2, cc n2: p-acp n1 pp-f dt n1 p-acp n2, vbz j-jn p-acp n1.
(39) treatise (DIV2)
1893
Image 12
6320
〈 ◊ 〉 food, sleepe, costly apparell, matrimoniall beneuolence, workes of our calling, sweet perfumes, with the like, must be forborne, much more recreations, which are not so necessary as the other, and yet more delightsome.
〈 ◊ 〉 food, sleep, costly apparel, matrimonial benevolence, works of our calling, sweet perfumes, with the like, must be forborn, much more recreations, which Are not so necessary as the other, and yet more delightsome.
〈 sy 〉 n1, n1, j n1, j n1, n2 pp-f po12 n1, j n2, p-acp dt j, vmb vbi vvn, av-d av-dc n2, r-crq vbr xx av j c-acp dt n-jn, cc av av-dc j.
(39) treatise (DIV2)
1893
Image 12
6321
To conclude, such forbearance of refreshing the body is required in the time of a Fast,
To conclude, such forbearance of refreshing the body is required in the time of a Fast,
pc-acp vvi, d n1 pp-f vvg dt n1 vbz vvn p-acp dt n1 pp-f dt j,
(39) treatise (DIV2)
1894
Image 12
6322
as may be felt, and by the sence thereof the body something afflicted:
as may be felt, and by the sense thereof the body something afflicted:
c-acp vmb vbi vvn, cc p-acp dt n1 av dt n1 pi vvn:
(39) treatise (DIV2)
1894
Image 12
6323
so did the Iewes, as may be gathered out of this their expostulation, Wherefore haue we fasted, and afflicted our soule? which though it were the expostulation of hypocrites,
so did the Iewes, as may be gathered out of this their expostulation, Wherefore have we fasted, and afflicted our soul? which though it were the expostulation of Hypocrites,
av vdd dt np2, c-acp vmb vbi vvn av pp-f d po32 n1, q-crq vhb pns12 vvd, cc vvn po12 n1? r-crq c-acp pn31 vbdr dt n1 pp-f n2,
(39) treatise (DIV2)
1894
Image 12
6324
yet of such as in outward religious exercises imitated the Saints.
yet of such as in outward religious exercises imitated the Saints.
av pp-f d c-acp p-acp j j n2 vvd dt n2.
(39) treatise (DIV2)
1894
Image 12
6325
But more directly is this proued by a like phrase which Ezra that good and learned Scribe vsed ▪ saying;
But more directly is this proved by a like phrase which Ezra that good and learned Scribe used ▪ saying;
cc-acp av-dc av-j vbz d vvn p-acp dt j n1 r-crq np1 cst j cc j vvi vvd ▪ n1;
(39) treatise (DIV2)
1894
Image 12
6326
I proclaimed a Fast, that we might afflict our selues before God. I proclaimed a Fast, that we might afflict our selves before God.
pns11 vvd dt j, cst pns12 vmd vvi po12 n2 p-acp np1.
(39) treatise (DIV2)
1894
Image 12
6327
Obiect. This is such a superstitious practise, as the Apostle reproueth vnder this phrase of not sparing the body. Object. This is such a superstitious practice, as the Apostle Reproveth under this phrase of not sparing the body.
n1. d vbz d dt j n1, c-acp dt n1 vvz p-acp d n1 pp-f xx vvg dt n1.
(39) treatise (DIV2)
1895
Image 12
6328
Answ. Not so• for then should hee condemne his owne practice in keeping vnder his body, and b•inging it into subiection. Answer Not so• for then should he condemn his own practice in keeping under his body, and b•inging it into subjection.
np1 xx n1 c-acp av vmd pns31 vvi po31 d n1 p-acp vvg p-acp po31 n1, cc vvg pn31 p-acp n1.
(39) treatise (DIV2)
1896
Image 12
6329
There is a great difference betwixt not sparing the body and keeping the body vnder. By not sparing the body (to omit the superstitious conceit, which they whom the Apostle reproueth, had of pleasing God thereby) he meaneth such an excesse as weakeneth nature: There is a great difference betwixt not sparing the body and keeping the body under. By not sparing the body (to omit the superstitious conceit, which they whom the Apostle Reproveth, had of pleasing God thereby) he means such an excess as weakeneth nature:
pc-acp vbz dt j n1 p-acp xx vvg dt n1 cc vvg dt n1 p-acp. p-acp xx vvg dt n1 (pc-acp vvi dt j n1, r-crq pns32 r-crq dt n1 vvz, vhd pp-f vvg np1 av) pns31 vvz d dt n1 c-acp vvz n1:
(39) treatise (DIV2)
1896
Image 12
6330
but by keeping vnder his body, he meaneth such a moderate forbearance of the things wherein the body delighted,
but by keeping under his body, he means such a moderate forbearance of the things wherein the body delighted,
cc-acp p-acp vvg p-acp po31 n1, pns31 vvz d dt j n1 pp-f dt n2 c-crq dt n1 vvd,
(39) treatise (DIV2)
1896
Image 12
6331
as the corrupt flesh, euen the old man might be subdued, and not pampered.
as the corrupt Flesh, even the old man might be subdued, and not pampered.
c-acp dt j n1, av-j dt j n1 vmd vbi vvn, cc xx j-vvn.
(39) treatise (DIV2)
1896
Image 12
6332
In the former place a mans outward body is weakned, and the corrupt flesh not subdued:
In the former place a men outward body is weakened, and the corrupt Flesh not subdued:
p-acp dt j n1 dt ng1 j n1 vbz vvn, cc dt j n1 xx vvn:
(39) treatise (DIV2)
1896
Image 12
6333
in the latter place, the corrupt flesh is tamed, and yet the strength of a mans outward body not impaired.
in the latter place, the corrupt Flesh is tamed, and yet the strength of a men outward body not impaired.
p-acp dt d n1, dt j n1 vbz vvn, cc av dt n1 pp-f dt ng1 j n1 xx vvn.
(39) treatise (DIV2)
1896
Image 12
6334
What contradiction then is there betwixt these two places? §. 104. Of the occasions of a fast.
What contradiction then is there betwixt these two places? §. 104. Of the occasions of a fast.
q-crq n1 av vbz a-acp p-acp d crd n2? §. crd pp-f dt n2 pp-f dt j.
(39) treatise (DIV2)
1896
Image 12
6335
THis word, Seasonable, in the description of a religious Fast, hath respect to the time of a Fast:
THis word, Seasonable, in the description of a religious Fast, hath respect to the time of a Fast:
d n1, j, p-acp dt n1 pp-f dt j av-j, vhz n1 p-acp dt n1 pp-f dt j:
(39) treatise (DIV2)
1897
Image 12
6336
vnder which circumstance both the occasion, and also the continuance of a Fast is comprised. For that is seasonably and in due time done, which on iust occasion is one,
under which circumstance both the occasion, and also the Continuance of a Fast is comprised. For that is seasonably and in due time done, which on just occasion is one,
p-acp r-crq n1 d dt n1, cc av dt n1 pp-f dt j vbz vvn. p-acp d vbz av-j cc p-acp j-jn n1 vdn, r-crq p-acp j n1 vbz pi,
(39) treatise (DIV2)
1897
Image 12
6337
and which is so far done as may stand with a mans abilitie to endure, without destroying or impairing nature. Heere therefore we will consider:
and which is so Far done as may stand with a men ability to endure, without destroying or impairing nature. Here Therefore we will Consider:
cc r-crq vbz av av-j vdn c-acp vmb vvi p-acp dt ng1 n1 pc-acp vvi, p-acp vvg cc vvg n1. av av pns12 vmb vvi:
(39) treatise (DIV2)
1897
Image 12
6338
1 The occasions of a Fast. 2 The continuance thereof.
1 The occasions of a Fast. 2 The Continuance thereof.
vvd dt n2 pp-f dt j. crd dt n1 av.
(39) treatise (DIV2)
1898
Image 12
6339
The occasions of fasting must be (as we heard before of extraordinary prayer) extraordinary, as when any extraordinary blessing is with-held, or taken away from vs:
The occasions of fasting must be (as we herd before of extraordinary prayer) extraordinary, as when any extraordinary blessing is withheld, or taken away from us:
dt n2 pp-f j-vvg vmb vbi (c-acp pns12 vvd a-acp pp-f j n1) j, c-acp c-crq d j n1 vbz vvn, cc vvn av p-acp pno12:
(39) treatise (DIV2)
1900
Image 12
6340
or any iudgement is threatned, or inflicted:
or any judgement is threatened, or inflicted:
cc d n1 vbz vvn, cc vvn:
(39) treatise (DIV2)
1900
Image 12
6341
or else when any grieuous sinne is committed, for which there is cause to feare Gods heauie vengeance, with the like:
or Else when any grievous sin is committed, for which there is cause to Fear God's heavy vengeance, with the like:
cc av c-crq d j n1 vbz vvn, p-acp r-crq a-acp vbz n1 pc-acp vvi npg1 j n1, p-acp dt j:
(39) treatise (DIV2)
1900
Image 12
6342
and that either in our owne behalfe, or in the behalfe of others.
and that either in our own behalf, or in the behalf of Others.
cc cst d p-acp po12 d n1, cc p-acp dt n1 pp-f n2-jn.
(39) treatise (DIV2)
1900
Image 12
6343
The blessing for which Annah fasted as wel as prayed, (for the text saith, shee did not eate ) though it were but a priuate and temporary blessing, was extraordinary. So also that deliuerance for obtaining whereof, Iehosaphat with the Iewes in his time, and Esther and Mordecai with the Iewes in their time fasted, was extraordinary.
The blessing for which Hannah fasted as well as prayed, (for the text Says, she did not eat) though it were but a private and temporary blessing, was extraordinary. So also that deliverance for obtaining whereof, Jehoshaphat with the Iewes in his time, and Esther and Mordecai with the Iewes in their time fasted, was extraordinary.
dt n1 p-acp r-crq np1 vvd a-acp av c-acp vvn, (c-acp dt n1 vvz, pns31 vdd xx vvi) cs pn31 vbdr p-acp dt j cc j n1, vbds j. av av d n1 p-acp vvg c-crq, np1 p-acp dt np2 p-acp po31 n1, cc np1 cc np1 p-acp dt np2 p-acp po32 n1 vvd, vbds j.
(39) treatise (DIV2)
1901
Image 12
6344
The spirituall blessing for which the Church fasted when they sent forth Apostles and ordained Elders, was, extraordinary.
The spiritual blessing for which the Church fasted when they sent forth Apostles and ordained Elders, was, extraordinary.
dt j n1 p-acp r-crq dt n1 vvd c-crq pns32 vvd av n2 cc vvn n2-jn, vbds, j.
(39) treatise (DIV2)
1902
Image 12
6345
The iudgement which was denounced against Niniueh (for preuenting whereof they fasted) and which was inflicted on Israel in Ioels time (for remouing whereof they also fasted) were extraordinary.
The judgement which was denounced against Nineveh (for preventing whereof they fasted) and which was inflicted on Israel in Joels time (for removing whereof they also fasted) were extraordinary.
dt n1 r-crq vbds vvn p-acp np1 (c-acp vvg c-crq pns32 vvd) cc r-crq vbds vvn p-acp np1 p-acp n2 n1 (c-acp vvg c-crq pns32 av vvd) vbdr j.
(39) treatise (DIV2)
1903
Image 12
6346
The sinne, for committing whereof, the Israelites fasted in Samuels time, was extraordinary.
The sin, for committing whereof, the Israelites fasted in Samuels time, was extraordinary.
dt n1, p-acp vvg c-crq, dt np2 vvd p-acp np1 n1, vbds j.
(39) treatise (DIV2)
1904
Image 12
6347
The occasions which moued Ezra, Nehemiah and Esther to fast in the behalfe of others, were extraordinary.
The occasions which moved Ezra, Nehemiah and Esther to fast in the behalf of Others, were extraordinary.
dt n2 r-crq vvd np1, np1 cc np1 pc-acp vvi p-acp dt n1 pp-f n2-jn, vbdr j.
(39) treatise (DIV2)
1905
Image 12
6348
Read all the fasts recorded and approued in the Scripture, and yee shall finde the occasions of them to bee extraordinary. §. 105. Of set times of Fast.
Read all the fasts recorded and approved in the Scripture, and ye shall find the occasions of them to be extraordinary. §. 105. Of Set times of Fast.
vvd d dt n2 vvn cc vvn p-acp dt n1, cc pn22 vmb vvi dt n2 pp-f pno32 pc-acp vbi j. §. crd pp-f j-vvn n2 pp-f av-j.
(39) treatise (DIV2)
1906
Image 12
6349
THis is to bee noted against the superstitious weekly, monethly, quarterly, and yearely set fasts of Papists, who hauing no respect at al to the occasion, inioyne people for conscience sake to fast euery fryday, the eues before most of their holydayes, euery ember weeke and the time of Lent:
THis is to be noted against the superstitious weekly, monthly, quarterly, and yearly Set fasts of Papists, who having no respect At all to the occasion, enjoin people for conscience sake to fast every Friday, the eues before most of their holidays, every ember Week and the time of Lent:
d vbz pc-acp vbi vvn p-acp dt j j, j, j, cc j j-vvn n2 pp-f njp2, r-crq vhg dx n1 p-acp d p-acp dt n1, vvb n1 p-acp n1 n1 pc-acp vvi d np1, dt n2 p-acp ds pp-f po32 n2, d n1 n1 cc dt n1 pp-f np1:
(39) treatise (DIV2)
1907
Image 12
6350
at which times may fall out occasions of reioycing.
At which times may fallen out occasions of rejoicing.
p-acp r-crq n2 vmb vvi av n2 pp-f vvg.
(39) treatise (DIV2)
1907
Image 12
6351
So common a practise of fasting without due respect had to the occasion, maketh it lose the due respect thereof.
So Common a practice of fasting without due respect had to the occasion, makes it loose the due respect thereof.
av j dt n1 pp-f vvg p-acp j-jn n1 vhd p-acp dt n1, vvz pn31 vvi dt j-jn n1 av.
(39) treatise (DIV2)
1907
Image 12
6352
Obiect. The Iewes in the time of the captiuity had many set fasts in the yeare, Object. The Iewes in the time of the captivity had many Set fasts in the year,
n1. dt np2 p-acp dt n1 pp-f dt n1 vhd d vvn n2 p-acp dt n1,
(39) treatise (DIV2)
1908
Image 12
6353
as in the fourth, fift, seuenth, and tenth monethes.
as in the fourth, fift, Seventh, and tenth months.
c-acp p-acp dt ord, ord, ord, cc ord n2.
(39) treatise (DIV2)
1908
Image 12
6354
Answ. They had speciall and extraordinary occasions both to fast in those moneths, and also to continue euery yeare to fast in them so long as they did fast. The occasions were these:Answer They had special and extraordinary occasions both to fast in those months, and also to continue every year to fast in them so long as they did fast. The occasions were these:
np1 pns32 vhd j cc j n2 av-d pc-acp vvi p-acp d n2, cc av pc-acp vvi d n1 pc-acp vvi p-acp pno32 av av-j c-acp pns32 vdd vvi. dt n2 vbdr d:
(39) treatise (DIV2)
1909
Image 12
6355
In the tenth month Ierusalem began to bee besieged, which was the first signe of that horrible vengance, that God by his Prophets had oft threatned to take of the rebellious Iewes.
In the tenth Monn Ierusalem began to be besieged, which was the First Signen of that horrible vengeance, that God by his prophets had oft threatened to take of the rebellious Iewes.
p-acp dt ord n1 np1 vvd pc-acp vbi vvn, r-crq vbds dt ord n1 pp-f cst j n1, cst np1 p-acp po31 n2 vhd av vvn pc-acp vvi pp-f dt j np2.
(39) treatise (DIV2)
1909
Image 12
6356
In the fourth moneth, the City was broken vp, whereby God openly shewed that now he had forsaken that Citie.
In the fourth Monn, the city was broken up, whereby God openly showed that now he had forsaken that city.
p-acp dt ord n1, dt n1 vbds vvn a-acp, c-crq np1 av-j vvd cst av pns31 vhd vvn d n1.
(39) treatise (DIV2)
1909
Image 12
6357
In the fift moneth were not onely the Kings house and all the houses of Ierusalem, but also the house of God, that famous Temple which Salomon built, burnt downe to the ground, whereby the Lord declared that now his presence,
In the fift Monn were not only the Kings house and all the houses of Ierusalem, but also the house of God, that famous Temple which Solomon built, burned down to the ground, whereby the Lord declared that now his presence,
p-acp dt ord n1 vbdr xx av-j dt ng1 n1 cc d dt n2 pp-f np1, p-acp av dt n1 pp-f np1, cst j n1 r-crq np1 vvn, vvn a-acp p-acp dt n1, c-crq dt n1 vvd cst av po31 n1,
(39) treatise (DIV2)
1909
Image 12
6358
and protection was cleane taken away from them. In the seuenth month Gedaliah was slaine.
and protection was clean taken away from them. In the Seventh Monn Gedaliah was slain.
cc n1 vbds av-j vvn av p-acp pno32. p-acp dt ord n1 np1 vbds vvn.
(39) treatise (DIV2)
1909
Image 12
6359
This Gedaliah was appointed a Gouernour ouer that remnant of people which were left in Iudea, after the greater sort of them were caried away captiues: This Gedaliah was appointed a Governor over that remnant of people which were left in Iudea, After the greater sort of them were carried away captives:
d np1 vbds vvn dt n1 p-acp d n1 pp-f n1 r-crq vbdr vvn p-acp np1, p-acp dt jc n1 pp-f pno32 vbdr vvn av n2-jn:
(39) treatise (DIV2)
1909
Image 12
6360
now when he was slaine, euen all that remnant also was scattered, none remained; which was a further declaration of the extent of Gods wrath against them.
now when he was slain, even all that remnant also was scattered, none remained; which was a further declaration of the extent of God's wrath against them.
av c-crq pns31 vbds vvn, av d cst n1 av vbds vvn, pix vvd; r-crq vbds dt jc n1 pp-f dt n1 pp-f npg1 n1 p-acp pno32.
(39) treatise (DIV2)
1909
Image 12
6361
Thus God many waies manifesting his indignation against the Iewes, they had iust cause euen with fasting to humble themselues all those times:
Thus God many ways manifesting his Indignation against the Iewes, they had just cause even with fasting to humble themselves all those times:
av np1 d n2 vvg po31 n1 p-acp dt np2, pns32 vhd j n1 av p-acp vvg pc-acp vvi px32 d d n2:
(39) treatise (DIV2)
1909
Image 12
6362
and because they felt the smart of euery one of those strokes all the time of of the captiuity, they continued (as there was iust cause) their times of humiliation by fasting, till the captiuity was ended:
and Because they felt the smart of every one of those Strokes all the time of of the captivity, they continued (as there was just cause) their times of humiliation by fasting, till the captivity was ended:
cc c-acp pns32 vvd dt n1 pp-f d crd pp-f d n2 d dt n1 pp-f pp-f dt n1, pns32 vvd (c-acp a-acp vbds j n1) po32 n2 pp-f n1 p-acp vvg, c-acp dt n1 vbds vvn:
(39) treatise (DIV2)
1909
Image 12
6363
but after that Gods fauourable countenance was turned to them again, they left off those daies of fast.
but After that God's favourable countenance was turned to them again, they left off those days of fast.
cc-acp c-acp cst ng1 j n1 vbds vvn p-acp pno32 av, pns32 vvd a-acp d n2 pp-f n1.
(39) treatise (DIV2)
1909
Image 12
6364
Now the Papists can shew no such cause of their forenamed set fasts: so as the example of the Iewes can bee no warrant to them.
Now the Papists can show no such cause of their forenamed Set fasts: so as the Exampl of the Iewes can be no warrant to them.
av dt njp2 vmb vvi dx d n1 pp-f po32 j-vvn n1 n2: av c-acp dt n1 pp-f dt npg1 vmb vbi dx n1 p-acp pno32.
(39) treatise (DIV2)
1909
Image 12
6365
2 Obiect. The same daies are obserued in our Church for fasting dayes.
2 Object. The same days Are observed in our Church for fasting days.
crd n1. dt d n2 vbr vvn p-acp po12 n1 p-acp vvg n2.
(39) treatise (DIV2)
1910
Image 12
6366
Answ. They are retained by vs onely as politicke and ciuill fasts, for the better preseruation of flesh,Answer They Are retained by us only as politic and civil fasts, for the better preservation of Flesh,
np1 pns32 vbr vvn p-acp pno12 av-j p-acp j cc j n2, p-acp dt jc n1 pp-f n1,
(39) treatise (DIV2)
1911
Image 12
6367
but maintained by them as religious fasts. §. 106. Of the continuance of a Fast.
but maintained by them as religious fasts. §. 106. Of the Continuance of a Fast.
cc-acp vvd p-acp pno32 p-acp j n2. §. crd pp-f dt n1 pp-f dt j.
(39) treatise (DIV2)
1911
Image 12
6368
TO know the right and due continuance of a fast, it is needfull to put difference betwixt a fast in whole, and in part. A fast in whole is such a fast as wee haue described, wherein there is an vtter abstinence (except in case of necessity) from refreshing the body with any food at all.
TO know the right and due Continuance of a fast, it is needful to put difference betwixt a fast in Whole, and in part. A fast in Whole is such a fast as we have described, wherein there is an utter abstinence (except in case of necessity) from refreshing the body with any food At all.
p-acp vvi dt j-jn cc j-jn n1 pp-f dt n1, pn31 vbz j pc-acp vvi n1 p-acp dt j p-acp j-jn, cc p-acp n1. dt j p-acp j-jn vbz d dt av-j c-acp pns12 vhb vvn, c-crq pc-acp vbz dt j n1 (c-acp p-acp n1 pp-f n1) p-acp vvg dt n1 p-acp d n1 p-acp d.
(39) treatise (DIV2)
1912
Image 12
6369
A fast in part, is when a man taketh some nourishment in the daies of his fast:
A fast in part, is when a man Takes Some nourishment in the days of his fast:
dt j p-acp n1, vbz c-crq dt n1 vvz d n1 p-acp dt n2 pp-f po31 n1:
(39) treatise (DIV2)
1912
Image 12
6370
and this is when there is occasion of fasting longer then a man is able to forbeare all manner of sustenance: and this is when there is occasion of fasting longer then a man is able to forbear all manner of sustenance:
cc d vbz c-crq pc-acp vbz n1 pp-f vvg av-jc cs dt n1 vbz j pc-acp vvi d n1 pp-f n1:
(39) treatise (DIV2)
1912
Image 12
6371
for example a man of great vse, whose death is a very great losse, is strucken with a dangerous sicknesse,
for Exampl a man of great use, whose death is a very great loss, is strucken with a dangerous sickness,
p-acp n1 dt n1 pp-f j n1, rg-crq n1 vbz dt av j n1, vbz vvn p-acp dt j n1,
(39) treatise (DIV2)
1912
Image 12
6372
and lieth betwixt hope and feare some weeke or more:
and lies betwixt hope and Fear Some Week or more:
cc vvz p-acp n1 cc vvi d n1 cc av-dc:
(39) treatise (DIV2)
1912
Image 12
6373
their issue being vnknowne, his friends earnestly desirous of his life, continue to fast and pray euery day, till they see what issue the Lord will giue:
their issue being unknown, his Friends earnestly desirous of his life, continue to fast and pray every day, till they see what issue the Lord will give:
po32 n1 vbg j, po31 n2 av-j j pp-f po31 n1, vvb pc-acp vvi cc vvi d n1, c-acp pns32 vvb r-crq n1 dt n1 vmb vvi:
(39) treatise (DIV2)
1912
Image 12
6374
now because of the long continuance of such a fast, euery day they take one meale to preserue the strength of their body.
now Because of the long Continuance of such a fast, every day they take one meal to preserve the strength of their body.
av c-acp pp-f dt j n1 pp-f d dt n1, d n1 pns32 vvb crd n1 pc-acp vvi dt n1 pp-f po32 n1.
(39) treatise (DIV2)
1912
Image 12
6375
The like fast may bee vsed when a City is besieged, and the inhabitants inclosed by their enemies on euery side.
The like fast may be used when a city is besieged, and the inhabitants enclosed by their enemies on every side.
dt j n1 vmb vbi vvn c-crq dt n1 vbz vvn, cc dt n2 vvn p-acp po32 n2 p-acp d n1.
(39) treatise (DIV2)
1912
Image 12
6376
Now because such a fast may be long indured, and the occasion thereof may bee longer or shorter, no set time can be set for the continuance of it,
Now Because such a fast may be long endured, and the occasion thereof may be longer or shorter, no Set time can be Set for the Continuance of it,
av c-acp d dt av-j vmb vbi av-j vvn, cc dt n1 av vmb vbi jc cc jc, dx j-vvn n1 vmb vbi vvn p-acp dt n1 pp-f pn31,
(39) treatise (DIV2)
1912
Image 12
6377
but onely that it bee ordered according to the occasion that God giueth.
but only that it be ordered according to the occasion that God gives.
cc-acp av-j cst pn31 vbb vvn vvg p-acp dt n1 cst np1 vvz.
(39) treatise (DIV2)
1912
Image 12
6378
As for the other more true and proper Fast, a Fast in whole, which was described * before,
As for the other more true and proper Fast, a Fast in Whole, which was described * before,
c-acp p-acp dt n-jn av-dc j cc j av-j, dt j p-acp j-jn, r-crq vbds vvn * a-acp,
(39) treatise (DIV2)
1913
Image 12
6379
and whereof we doe now especially speake; a whole naturall day is a fitte time for the continuance of it.
and whereof we do now especially speak; a Whole natural day is a fit time for the Continuance of it.
cc c-crq pns12 vdb av av-j vvi; dt j-jn j n1 vbz dt n1 n1 p-acp dt n1 pp-f pn31.
(39) treatise (DIV2)
1913
Image 12
6380
Our naturall day consisteth of foure and twenty houres: Of lesse continuance a Religious Fast (as I take it) may not be. Our natural day Consisteth of foure and twenty hours: Of less Continuance a Religious Fast (as I take it) may not be.
po12 j n1 vvz pp-f crd cc crd n2: pp-f dc n1 dt j j (c-acp pns11 vvb pn31) vmb xx vbi.
(39) treatise (DIV2)
1913
Image 12
6381
In the Law the day of a fast is called a Sabbath: the time of a Sabbath must therefore bee allotted vnto it:
In the Law the day of a fast is called a Sabbath: the time of a Sabbath must Therefore be allotted unto it:
p-acp dt n1 dt n1 pp-f dt j vbz vvn dt n1: dt n1 pp-f dt n1 vmb av vbi vvn p-acp pn31:
(39) treatise (DIV2)
1913
Image 12
6382
now a Sabbath containeth the seuenth part of a weeke, which is foure and twenty houres.
now a Sabbath Containeth the Seventh part of a Week, which is foure and twenty hours.
av dt n1 vvz dt ord n1 pp-f dt n1, r-crq vbz crd cc crd n2.
(39) treatise (DIV2)
1913
Image 12
6383
Where Esther inioyneth a Fast of three daies, shee mentioneth the night as well as the daies, shewing thereby, that the night must bee reckoned as a part of that day wherein a Fast is obserued.
Where Esther enjoin a Fast of three days, she mentioneth the night as well as the days, showing thereby, that the night must be reckoned as a part of that day wherein a Fast is observed.
q-crq np1 vvb dt av-j pp-f crd n2, pns31 vvz dt n1 c-acp av c-acp dt n2, vvg av, cst dt n1 vmb vbi vvn p-acp dt n1 pp-f d n1 c-crq dt j vbz vvn.
(39) treatise (DIV2)
1913
Image 12
6384
In the space of foure and twenty houres onely one ordinary meale is forborne, (the Fast beginning at the end of one meale,
In the Molle of foure and twenty hours only one ordinary meal is forborn, (the Fast beginning At the end of one meal,
p-acp dt n1 pp-f crd cc crd n2 av-j crd j n1 vbz vvn, (dt j n1 p-acp dt n1 pp-f crd n1,
(39) treatise (DIV2)
1914
Image 12
6385
and when the Fast is ended, another meale being taken:) but lesse then one meale in a Fast cannot be forborne.
and when the Fast is ended, Another meal being taken:) but less then one meal in a Fast cannot be forborn.
cc c-crq dt j vbz vvn, j-jn n1 vbg vvn:) cc-acp av-dc cs crd n1 p-acp dt av-j vmbx vbi vvn.
(39) treatise (DIV2)
1914
Image 12
6386
This therefore is the shortest time, which yet will appeare to be long enough, if a Fast be rightly and duly obserued.
This Therefore is the Shortest time, which yet will appear to be long enough, if a Fast be rightly and duly observed.
np1 av vbz dt js n1, r-crq av vmb vvi pc-acp vbi j av-d, cs dt av-j vbb av-jn cc av-jn vvn.
(39) treatise (DIV2)
1914
Image 12
6387
For the last meale which is taken before a Fast, ought to be a very moderate & spare meale;
For the last meal which is taken before a Fast, ought to be a very moderate & spare meal;
p-acp dt ord n1 r-crq vbz vvn p-acp dt j, pi pc-acp vbi dt av j cc j n1;
(39) treatise (DIV2)
1914
Image 12
6388
so moderate, as so soone as it is taken, wee may without heauinesse, drowsinesse, and dulnesse, set ouselues to examination, meditation, conference, reading, prayer,
so moderate, as so soon as it is taken, we may without heaviness, drowsiness, and dulness, Set ouselues to examination, meditation, conference, reading, prayer,
av j, c-acp av av c-acp pn31 vbz vvn, pns12 vmb p-acp n1, n1, cc n1, vvb n2 p-acp n1, n1, n1, vvg, n1,
(39) treatise (DIV2)
1914
Image 12
6389
and such like religious exercises in priuate, as a preparation vnto the more solemne exercises to bee performed in a Fast.
and such like religious exercises in private, as a preparation unto the more solemn exercises to be performed in a Fast.
cc d av-j j n2 p-acp j, c-acp dt n1 p-acp dt av-dc j n2 pc-acp vbi vvn p-acp dt av-j.
(39) treatise (DIV2)
1914
Image 12
6390
Most meet it is that this preparation be in the euening, and the Fast then to beginne.
Most meet it is that this preparation be in the evening, and the Fast then to begin.
ds j pn31 vbz cst d n1 vbi p-acp dt n1, cc dt j av pc-acp vvi.
(39) treatise (DIV2)
1914
Image 12
6391
From euen to euen (saith the Law) shall ye celebrate your Sabbath: meaning a Fast. From even to even (Says the Law) shall you celebrate your Sabbath: meaning a Fast.
p-acp av p-acp j (vvz dt n1) vmb pn22 vvi po22 n1: n1 dt av-j.
(39) treatise (DIV2)
1914
Image 12
6392
So as immediatly after a spare supper, all seruile workes of our calling laide aside, the forenamed preparation is to beginne,
So as immediately After a spare supper, all servile works of our calling laid aside, the forenamed preparation is to begin,
av c-acp av-j c-acp dt j n1, d j n2 pp-f po12 n1 vvn av, dt j-vvn n1 vbz pc-acp vvi,
(39) treatise (DIV2)
1914
Image 12
6393
and continue so long as conueniently wee can sit vp, euen longer and later then on other daies we vse to goe to bed.
and continue so long as conveniently we can fit up, even longer and later then on other days we use to go to Bed.
cc vvi av av-j c-acp av-j pns12 vmb vvi a-acp, av-j av-jc cc jc cs p-acp j-jn n2 pns12 vvb pc-acp vvi p-acp n1.
(39) treatise (DIV2)
1914
Image 12
6394
Then after some sleepe is taken, in the next morning rising sooner then ordinarily we vse to doe,
Then After Some sleep is taken, in the next morning rising sooner then ordinarily we use to do,
av p-acp d n1 vbz vvn, p-acp dt ord n1 vvg av-c av av-j pns12 vvb pc-acp vdi,
(39) treatise (DIV2)
1914
Image 12
6395
after some renewing of our preparation, the rest of the time euen till the foure & twenty houres from the beginning of our euening preparation, be ended, is to be spent in the solemne exercises of Religion appertaining to a Fast.
After Some renewing of our preparation, the rest of the time even till the foure & twenty hours from the beginning of our evening preparation, be ended, is to be spent in the solemn exercises of Religion appertaining to a Fast.
c-acp d vvg pp-f po12 n1, dt n1 pp-f dt n1 av c-acp dt crd cc crd n2 p-acp dt n-vvg pp-f po12 n1 n1, vbb vvn, vbz pc-acp vbi vvn p-acp dt j n2 pp-f n1 vvg p-acp dt j.
(39) treatise (DIV2)
1914
Image 12
6396
If a Fast be continued, as hath been before set downe, two whole dayes, it is as much as our weake nature can wel endure, without impairing the health and strength of our body.
If a Fast be continued, as hath been before Set down, two Whole days, it is as much as our weak nature can well endure, without impairing the health and strength of our body.
cs dt av-j vbi vvn, c-acp vhz vbn a-acp vvn a-acp, crd j-jn n2, pn31 vbz p-acp d c-acp po12 j n1 vmb av vvi, p-acp vvg dt n1 cc n1 pp-f po12 n1.
(39) treatise (DIV2)
1914
Image 12
6397
Obiect. Paul, and they which were in the ship with him, fasted foureteene dayes, and tooke nothing. Object. Paul, and they which were in the ship with him, fasted foureteene days, and took nothing.
n1. np1, cc pns32 r-crq vbdr p-acp dt n1 p-acp pno31, vvd crd n2, cc vvd pix.
(39) treatise (DIV2)
1915
Image 12
6398
Answ. They are said to fast, because being all that time in danger of their liues, much perplexed, Answer They Are said to fast, Because being all that time in danger of their lives, much perplexed,
np1 pns32 vbr vvn pc-acp vvi, p-acp vbg d cst n1 p-acp n1 pp-f po32 n2, av-d vvn,
(39) treatise (DIV2)
1916
Image 12
6399
and busied in sauing the ship, they had no leasure to take one ordinary meale:
and busied in Saving the ship, they had no leisure to take one ordinary meal:
cc vvn p-acp vvg dt n1, pns32 vhd dx n1 pc-acp vvi crd j n1:
(39) treatise (DIV2)
1916
Image 12
6400
so as that was not a propper Fast, but yet an extraordinary abstinence, no more taken then was necessary to preserue life:
so as that was not a proper Fast, but yet an extraordinary abstinence, no more taken then was necessary to preserve life:
av c-acp d vbds xx dt j av-j, cc-acp av dt j n1, av-dx av-dc vvn av vbds j pc-acp vvi n1:
(39) treatise (DIV2)
1916
Image 12
6401
and therefore Paul fearing lest some of them might faint, exhorted them to take some meate, adding this reason, This is for your health, as for this phrase ( They tooke nothing ) it is but an hyperbolicall speech.
and Therefore Paul fearing lest Some of them might faint, exhorted them to take Some meat, adding this reason, This is for your health, as for this phrase (They took nothing) it is but an hyperbolical speech.
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(39) treatise (DIV2)
1916
Image 12
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2 Obiect. Esther, and the Iewes in her time fasted three dayes and three nights together.
2 Object. Esther, and the Iewes in her time fasted three days and three nights together.
crd n1. np1, cc dt np2 p-acp po31 n1 vvd crd n2 cc crd n2 av.
(39) treatise (DIV2)
1917
Image 12
6403
Answ. The Iewes liued vnder an hotter climate then we doe, and in that respect could endure to fast longer then wee which liue in the Northerne and colder part of the world.Answer The Iewes lived under an hotter climate then we do, and in that respect could endure to fast longer then we which live in the Northern and colder part of the world.
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(39) treatise (DIV2)
1918
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6404
§. 107. Of Supplication, the most principall end of a Religious Fast.
§. 107. Of Supplication, the most principal end of a Religious Fast.
§. crd pp-f n1, dt av-ds j-jn n1 pp-f dt j av-j.
(39) treatise (DIV2)
1918
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6405
THe last point noted in the description of a Religious Fast, concerneth those duties of Religion which are the end of a Fast,
THe last point noted in the description of a Religious Fast, concerns those duties of Religion which Are the end of a Fast,
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(39) treatise (DIV2)
1919
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and for our better fitting, whereunto a Fast is vndertaken.
and for our better fitting, whereunto a Fast is undertaken.
cc p-acp po12 jc vvg, c-crq dt j vbz vvn.
(39) treatise (DIV2)
1919
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The most principall duty of all is supplication: whereunto as subordinate to prayer, may be added Examination, humiliation, mortification, &c. Because extraordinary prayer is the most especiall end of fasting, I haue annexed fasting as an helpe thereunto:
The most principal duty of all is supplication: whereunto as subordinate to prayer, may be added Examination, humiliation, mortification, etc. Because extraordinary prayer is the most especial end of fasting, I have annexed fasting as an help thereunto:
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(39) treatise (DIV2)
1919
Image 12
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for which I haue good warrant by the vsuall tenour of the Scripture, which ioineth Fasting and Prayer together.
for which I have good warrant by the usual tenor of the Scripture, which Joineth Fasting and Prayer together.
p-acp r-crq pns11 vhb j n1 p-acp dt j n1 pp-f dt n1, r-crq vvz vvg cc n1 av.
(39) treatise (DIV2)
1919
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6409
When the Prophets saw cause to vse extraordinary Prayer, they were wont to call vpon the people to fast.
When the prophets saw cause to use extraordinary Prayer, they were wont to call upon the people to fast.
c-crq dt n2 vvd n1 pc-acp vvi j n1, pns32 vbdr j pc-acp vvi p-acp dt n1 pc-acp vvi.
(39) treatise (DIV2)
1919
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Sanctifie a Fast (saith Ioel ) when vpon an extraordinary occasion he prescribed a forme of prayer for them to vse. Sanctify a Fast (Says Joel) when upon an extraordinary occasion he prescribed a Form of prayer for them to use.
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(39) treatise (DIV2)
1919
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In like manner saith Ezra; I proclaimed a Fast, that we might seeke of God a right way, &c. And accordingly they obserued his direction,
In like manner Says Ezra; I proclaimed a Fast, that we might seek of God a right Way, etc. And accordingly they observed his direction,
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(39) treatise (DIV2)
1919
Image 12
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and ioined fasting and prayer together:
and joined fasting and prayer together:
cc vvn vvg cc n1 av:
(39) treatise (DIV2)
1919
Image 12
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for saith he, We fasted, and be sought our God, &c. So saith Nehemiah of himselfe, I fasted and prayed. And of the Church in the new Testament, it is said,
for Says he, We fasted, and be sought our God, etc. So Says Nehemiah of himself, I fasted and prayed. And of the Church in the new Testament, it is said,
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(39) treatise (DIV2)
1919
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when they sent forth Paul and Barnabas, they fasted and prayed: and when they ordained Elders, they Prayed and fasted.
when they sent forth Paul and Barnabas, they fasted and prayed: and when they ordained Elders, they Prayed and fasted.
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(39) treatise (DIV2)
1919
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Great reason there is to adde Fasting to extraordinary Prayer:
Great reason there is to add Fasting to extraordinary Prayer:
j n1 pc-acp vbz pc-acp vvi vvg p-acp j n1:
(39) treatise (DIV2)
1920
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for when there is an extraordinary occasion of Prayer, extraordinary ardency and continuance in prayer must be vsed, as was before shewed. for when there is an extraordinary occasion of Prayer, extraordinary ardency and Continuance in prayer must be used, as was before showed.
c-acp c-crq pc-acp vbz dt j n1 pp-f n1, j n1 cc n1 p-acp n1 vmb vbi vvn, c-acp vbds a-acp vvd.
(39) treatise (DIV2)
1920
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Now fasting doth quicken our spirits, and rowse vp our dull hearts, and so both sharpen our prayers, adding life and efficacy vnto them,
Now fasting does quicken our spirits, and rouse up our dull hearts, and so both sharpen our Prayers, adding life and efficacy unto them,
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(39) treatise (DIV2)
1920
Image 12
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and also make vs able to hold out, and continue the longer in Prayer.
and also make us able to hold out, and continue the longer in Prayer.
cc av vvb pno12 j pc-acp vvi av, cc vvi dt jc p-acp n1.
(39) treatise (DIV2)
1920
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For as fulnesse maketh a man drowsie in body, and heauy in spirit, (so as he can neither pray ardently,
For as fullness makes a man drowsy in body, and heavy in Spirit, (so as he can neither pray ardently,
p-acp p-acp n1 vvz dt n1 j p-acp n1, cc j p-acp n1, (av c-acp pns31 vmb av-dx vvi av-j,
(39) treatise (DIV2)
1920
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nor continue long in prayer) so fasting maketh him fresh and cheerefull both in body and spirit.
nor continue long in prayer) so fasting makes him fresh and cheerful both in body and Spirit.
ccx vvb av-j p-acp n1) av vvg vvz pno31 j cc j av-d p-acp n1 cc n1.
(39) treatise (DIV2)
1920
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Note the most ardent & long continued supplications in Scripture, and you shall find them supported by fasting.
Note the most Ardent & long continued supplications in Scripture, and you shall find them supported by fasting.
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(39) treatise (DIV2)
1920
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Besides, as fasting is an helpe to prayer, so it is a testification of our vehement & earnest desire of obtaining that which we pray for:
Beside, as fasting is an help to prayer, so it is a testification of our vehement & earnest desire of obtaining that which we pray for:
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(39) treatise (DIV2)
1920
Image 12
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for by our voluntary abstaining from ordinary foode, and other delights of our body, we shew that we preferre the thing which we pray for, before them.
for by our voluntary abstaining from ordinary food, and other delights of our body, we show that we prefer the thing which we pray for, before them.
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(39) treatise (DIV2)
1920
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The other duties which were reckoned vp among the ends of a Religious Fast, as Examination, humiliation, and mortification, (as was before noted) subordinate vnto Prayer, and helpefull thereunto:
The other duties which were reckoned up among the ends of a Religious Fast, as Examination, humiliation, and mortification, (as was before noted) subordinate unto Prayer, and helpful thereunto:
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(39) treatise (DIV2)
1921
Image 12
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In that fasting therefore is vsed for the better performance of them, in the vse of them it proueth to be a further helpe for prayer;
In that fasting Therefore is used for the better performance of them, in the use of them it Proves to be a further help for prayer;
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(39) treatise (DIV2)
1921
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which will the better appeare, if distinctly we consider how fasting maketh vs more fit to performe these duties.
which will the better appear, if distinctly we Consider how fasting makes us more fit to perform these duties.
r-crq vmb dt av-jc vvi, cs av-j pns12 vvb c-crq vvg vvz pno12 dc j pc-acp vvi d n2.
(39) treatise (DIV2)
1921
Image 12
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§. 108. Of Examination, another end of Fasting.
§. 108. Of Examination, Another end of Fasting.
§. crd pp-f n1, j-jn n1 pp-f vvg.
(39) treatise (DIV2)
1921
Image 12
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COncerning Examination of our selues, we cannot be ignorant, but that when any needfull extraordinary blessing is to be obtained,
Concerning Examination of our selves, we cannot be ignorant, but that when any needful extraordinary blessing is to be obtained,
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(39) treatise (DIV2)
1922
Image 12
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or any iudgement to be preuented or remoued, it is very requisite to search whether there be not any sinne in vs which may make our prayers to be reiected and not regarded.
or any judgement to be prevented or removed, it is very requisite to search whither there be not any sin in us which may make our Prayers to be rejected and not regarded.
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(39) treatise (DIV2)
1922
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That which the Lord said of the Army of Israel in Iosuahs time, may be applied to particular persons,
That which the Lord said of the Army of Israel in Iosuahs time, may be applied to particular Persons,
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(39) treatise (DIV2)
1922
Image 12
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namely, that if they did not search, and find out, and take away the execrable, and excommunicate among them, the Lord would not be with them any more:
namely, that if they did not search, and find out, and take away the execrable, and excommunicate among them, the Lord would not be with them any more:
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(39) treatise (DIV2)
1922
Image 12
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wherefore the Prophet exhorteth first to search, and trie our wayes, and turne to the Lord; Wherefore the Prophet exhorteth First to search, and try our ways, and turn to the Lord;
c-crq dt n1 vvz ord p-acp vvb, cc vvi po12 n2, cc vvi p-acp dt n1;
(39) treatise (DIV2)
1922
Image 12
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and then to lift vp our hearts with our hands vnto God in the Heauens.
and then to lift up our hearts with our hands unto God in the Heavens.
cc av p-acp vvb a-acp po12 n2 p-acp po12 n2 p-acp np1 p-acp dt n2.
(39) treatise (DIV2)
1922
Image 12
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Now by fasting, we both gaine more time for examination, (euen that time which otherwise would be spent in sleeping, eating, drinking,
Now by fasting, we both gain more time for examination, (even that time which otherwise would be spent in sleeping, eating, drinking,
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(39) treatise (DIV2)
1923
Image 12
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and other like things, which in the day of a Fast are forborne) and also make ourselues more fit thereto, in that our spirits are cheered,
and other like things, which in the day of a Fast Are forborn) and also make ourselves more fit thereto, in that our spirits Are cheered,
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(39) treatise (DIV2)
1923
Image 12
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and our hearts rowsed vp thereby, as was noted before.
and our hearts roused up thereby, as was noted before.
cc po12 n2 vvn a-acp av, c-acp vbds vvn a-acp.
(39) treatise (DIV2)
1923
Image 12
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This the Saints well knew, and therefore were wont in the dayes of their Fast to enter into a serious and solemne examination of their owne, and of others sinnes.
This the Saints well knew, and Therefore were wont in the days of their Fast to enter into a serious and solemn examination of their own, and of Others Sins.
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(39) treatise (DIV2)
1923
Image 12
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Reade the Prayer that Ezra made in the day of his Fast, and in it you may obserue how he searcheth out the sinnes of the Iewes in his time, which had prouoked the wrath of God,
Reade the Prayer that Ezra made in the day of his Fast, and in it you may observe how he Searches out the Sins of the Iewes in his time, which had provoked the wrath of God,
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(39) treatise (DIV2)
1923
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and setteth them in order before God. So did the Leuites in that Fast which was kept in Nehemiahs time.
and sets them in order before God. So did the Levites in that Fast which was kept in Nehemiah's time.
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(39) treatise (DIV2)
1923
Image 12
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§. 109. Of Humiliation, a third end of Fasting. §. 109. Of Humiliation, a third end of Fasting.
§. crd pp-f n1, dt ord n1 pp-f vvg.
(39) treatise (DIV2)
1923
Image 12
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COncerning Humiliation, it is well knowne, that they which looke to preuaile by Prayer with God, must come before him with an humbled heart. To him (saith the Lord) will I looke that is poore, and of a contrite spirit.
Concerning Humiliation, it is well known, that they which look to prevail by Prayer with God, must come before him with an humbled heart. To him (Says the Lord) will I look that is poor, and of a contrite Spirit.
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(39) treatise (DIV2)
1924
Image 12
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Now by fasting wee manifest our vnworthinesse of the least of Gods blessings, and so testifie great humiliation;
Now by fasting we manifest our unworthiness of the least of God's blessings, and so testify great humiliation;
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(39) treatise (DIV2)
1924
Image 12
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yea, the very rites of a Fast are a means to humble the soule somewhat the more.
yea, the very Rites of a Fast Are a means to humble the soul somewhat the more.
uh, dt j n2 pp-f dt av-j vbr dt n2 pc-acp vvi dt n1 av dt av-dc.
(39) treatise (DIV2)
1924
Image 12
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By laying aside our best apparell, by our voluntary abstinence from Gods Creatures, by forbearing some of our ordinary sleepe,
By laying aside our best apparel, by our voluntary abstinence from God's Creatures, by forbearing Some of our ordinary sleep,
p-acp vvg av po12 js n1, p-acp po12 j-jn n1 p-acp npg1 n2, p-acp vvg d pp-f po12 j n1,
(39) treatise (DIV2)
1924
Image 12
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and by refusing in other respects to refresh our bodies, we shew that we thinke our selues vnworthy of any outward delights,
and by refusing in other respects to refresh our bodies, we show that we think our selves unworthy of any outward delights,
cc p-acp vvg p-acp j-jn n2 pc-acp vvi po12 n2, pns12 vvb cst pns12 vvb po12 n2 j pp-f d j n2,
(39) treatise (DIV2)
1924
Image 12
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yea of the least crumme of bread, and drop of water.
yea of the least crumb of bred, and drop of water.
uh pp-f dt ds n1 pp-f n1, cc n1 pp-f n1.
(39) treatise (DIV2)
1924
Image 12
6447
In old time they were wont to weare sack-cloth in the time of a Fast, to shew that the worst cloathing was good enough:
In old time they were wont to wear Sackcloth in the time of a Fast, to show that the worst clothing was good enough:
p-acp j n1 pns32 vbdr j pc-acp vvi n1 p-acp dt n1 pp-f dt j, pc-acp vvi cst dt js n1 vbds j av-d:
(39) treatise (DIV2)
1924
Image 12
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and to lay dust vpon their heads, to shew that they thought themselues more worthy to be vnder the ground, then to tread vpon it.
and to lay dust upon their Heads, to show that they Thought themselves more worthy to be under the ground, then to tread upon it.
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(39) treatise (DIV2)
1924
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Againe, when we fast, because God is displeased for our sinne, and as a token of his displeasure, inflicteth some iudgement vpon vs, we doe not only manifest our great griefe for displeasing God,
Again, when we fast, Because God is displeased for our sin, and as a token of his displeasure, inflicteth Some judgement upon us, we do not only manifest our great grief for displeasing God,
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(39) treatise (DIV2)
1924
Image 12
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but also after an holy manner take vengeance of our selues, which is an especiall point of humiliation, commended in the Corinthians.
but also After an holy manner take vengeance of our selves, which is an especial point of humiliation, commended in the Corinthians.
cc-acp av c-acp dt j n1 vvb n1 pp-f po12 n2, r-crq vbz dt j n1 pp-f n1, vvn p-acp dt njp2.
(39) treatise (DIV2)
1924
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§. 110. Of Mortification, a fourth end of fasting. §. 110. Of Mortification, a fourth end of fasting.
§. crd pp-f n1, dt ord n1 pp-f vvg.
(39) treatise (DIV2)
1924
Image 12
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COncerning Mortification, It hath been before shewed, that the lusts of the flesh, and the wanton affections therof, are a great hindrance to feruent prayer:
Concerning Mortification, It hath been before showed, that the Lustiest of the Flesh, and the wanton affections thereof, Are a great hindrance to fervent prayer:
vvg n1, pn31 vhz vbn a-acp vvn, cst dt n2 pp-f dt n1, cc dt j-jn n2 av, vbr dt j n1 p-acp j n1:
(39) treatise (DIV2)
1925
Image 12
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being as birdlime to the fethers of a fowle, which keepe it from mounting high.
being as birdlime to the Feathers of a fowl, which keep it from mounting high.
vbg p-acp n1 p-acp dt n2 pp-f dt j, r-crq vvb pn31 p-acp vvg j.
(39) treatise (DIV2)
1925
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Yea it is more cleare then needs be proued, that they continually fight against the spirit,
Yea it is more clear then needs be proved, that they continually fight against the Spirit,
uh pn31 vbz av-dc j cs av vbi vvn, cst pns32 av-j vvi p-acp dt n1,
(39) treatise (DIV2)
1925
Image 12
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and are a meanes to quench it;
and Are a means to quench it;
cc vbr dt n2 pc-acp vvi pn31;
(39) treatise (DIV2)
1925
Image 12
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so as the spirit is kept from making requests for vs, so long as lust boyleth and domineereth in vs. Necessarie it is therefore, that in this respect the body be beaten downe, and brought into subiection.
so as the Spirit is kept from making requests for us, so long as lust boileth and domineereth in us Necessary it is Therefore, that in this respect the body be beaten down, and brought into subjection.
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(39) treatise (DIV2)
1925
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But fasting is an especiall meanes to subdue our wanton flesh, and corrupt lusts: for as pampering our bodies addeth strength to the olde man, so fasting mortifieth it, and keepeth it downe.
But fasting is an especial means to subdue our wanton Flesh, and corrupt Lustiest: for as pampering our bodies adds strength to the old man, so fasting mortifieth it, and Keepeth it down.
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(39) treatise (DIV2)
1925
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The Apostle, where he implieth, that while man and wife giue themselues to fasting and prayer, may the better abstaine, intimateth that by fasting and prayer lust is subdued.
The Apostle, where he Implies, that while man and wife give themselves to fasting and prayer, may the better abstain, intimateth that by fasting and prayer lust is subdued.
dt n1, c-crq pns31 vvz, cst cs n1 cc n1 vvb px32 p-acp vvg cc n1, vmb dt av-jc vvi, vvz cst p-acp vvg cc n1 n1 vbz vvn.
(39) treatise (DIV2)
1925
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§. 111. Of fasting now vnder the New Testament.
§. 111. Of fasting now under the New Testament.
§. crd pp-f vvg av p-acp dt j n1.
(39) treatise (DIV2)
1925
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6460
BY that which hath hitherto beene deliuered in explication of a religious Fast, we may well conclude, that it is a warrantable, commendable and needfull exercise: Warrantable, because commended:
BY that which hath hitherto been Delivered in explication of a religious Fast, we may well conclude, that it is a warrantable, commendable and needful exercise: Warrantable, Because commended:
p-acp d r-crq vhz av vbn vvn p-acp n1 pp-f dt j av-j, pns12 vmb av vvi, cst pn31 vbz dt j, j cc j n1: j, c-acp vvn:
(39) treatise (DIV2)
1926
Image 12
6461
Commendable, because the practise thereof is commended: Needfull, because of the ends before Propounded. It is therefore an exercise carefully and conscionably to be obserued of vs. Obiect. It is no where commanded in the new Testament. Commendable, Because the practice thereof is commended: Needful, Because of the ends before Propounded. It is Therefore an exercise carefully and Conscionably to be observed of us Object. It is no where commanded in the new Testament.
j, p-acp dt n1 av vbz vvn: j, c-acp pp-f dt n2 c-acp vvn. pn31 vbz av dt n1 av-j cc av-j pc-acp vbi vvn pp-f pno12 n1. pn31 vbz dx c-crq vvn p-acp dt j n1.
(39) treatise (DIV2)
1926
Image 12
6462
Answ. 1. The Apostles and Churches practise thereof in the time of the Gospell, sheweth that the Commandements of the old Testament concerning fasting, were not as other ceremoniall ordinances, of force only for the time of the law, Answer 1. The Apostles and Churches practise thereof in the time of the Gospel, shows that the commandments of the old Testament Concerning fasting, were not as other ceremonial ordinances, of force only for the time of the law,
np1 crd dt n2 cc n2 vvb av p-acp dt n1 pp-f dt n1, vvz cst dt n2 pp-f dt j n1 vvg n-vvg, vbdr xx c-acp j-jn j n2, pp-f n1 av-j p-acp dt n1 pp-f dt n1,
(39) treatise (DIV2)
1928
Image 12
6463
but of perpetuall vse so long as a Church should remaine on earth.
but of perpetual use so long as a Church should remain on earth.
cc-acp pp-f j n1 av av-j c-acp dt n1 vmd vvi p-acp n1.
(39) treatise (DIV2)
1928
Image 12
6464
2 The answere which Christ gaue to the Pharisies in defence of his Disciples not fasting, in these words, The daies will come when the Bridegrome shall bee taken from them,
2 The answer which christ gave to the Pharisees in defence of his Disciples not fasting, in these words, The days will come when the Bridegroom shall be taken from them,
crd dt n1 r-crq np1 vvd p-acp dt np2 p-acp n1 pp-f po31 n2 xx vvg, p-acp d n2, dt n2 vmb vvi c-crq dt n1 vmb vbi vvn p-acp pno32,
(39) treatise (DIV2)
1929
Image 12
6465
and then shall they fast, hath the force of a precept.and then shall they fast, hath the force of a precept.
cc av vmb pns32 av-j, vhz dt n1 pp-f dt n1.
(39) treatise (DIV2)
1929
Image 12
6466
3 The same occasions, and the same ends of fasting which were vnder the Law, still remaine vnder the Gospell (what these occasions and ends are, hath bin shewed before) wherefore,
3 The same occasions, and the same ends of fasting which were under the Law, still remain under the Gospel (what these occasions and ends Are, hath been showed before) Wherefore,
crd av d n2, cc dt d vvz pp-f vvg r-crq vbdr p-acp dt n1, av vvb p-acp dt n1 (r-crq d n2 cc n2 vbr, vhz vbn vvn p-acp) q-crq,
(39) treatise (DIV2)
1930
Image 12
6467
as we make conscience of other duties, so let vs make conscience of this also. As God doth manifest his iust indignation against vs, by threatning or inflicting any iudgement,
as we make conscience of other duties, so let us make conscience of this also. As God does manifest his just Indignation against us, by threatening or inflicting any judgement,
c-acp pns12 vvb n1 pp-f j-jn n2, av vvb pno12 vvi n1 pp-f d av. p-acp np1 vdz vvi po31 j n1 p-acp pno12, p-acp vvg cc vvg d n1,
(39) treatise (DIV2)
1930
Image 12
6468
or by with-holding, or taking away any blessing, so let vs manifest our true humiliation by fasting.
or by withholding, or taking away any blessing, so let us manifest our true humiliation by fasting.
cc p-acp j, cc vvg av d n1, av vvb pno12 vvi po12 j n1 p-acp vvg.
(39) treatise (DIV2)
1930
Image 12
6469
Fasting added to prayer, maketh it extraordinarily powerfull, as appeareth by these three euidences. 1 By the great and wonderfull things which the Saints haue obtained thereby. Fasting added to prayer, makes it extraordinarily powerful, as appears by these three evidences. 1 By the great and wonderful things which the Saints have obtained thereby.
vvg vvd p-acp n1, vvz pn31 av-j j, c-acp vvz p-acp d crd n2. vvn p-acp dt j cc j n2 r-crq dt n2 vhb vvn av.
(39) treatise (DIV2)
1930
Image 12
6470
Annah, though the Lord had made her barren, obtained a childe. The Iewes in Iehosaphats time obtained an extraordinary victorie. Hannah, though the Lord had made her barren, obtained a child. The Iewes in Iehosaphats time obtained an extraordinary victory.
np1, cs dt n1 vhd vvn po31 j, vvd dt n1. dt np2 p-acp vvz n1 vvd dt j n1.
(39) treatise (DIV2)
1931
Image 12
6471
And in Esthers time a memorable preseruation. Many like examples are noted in the Scripture. 2 By that respect which God hath had to the fasting of Hypocrites: And in Esthers time a memorable preservation. Many like Examples Are noted in the Scripture. 2 By that respect which God hath had to the fasting of Hypocrites:
cc p-acp np1 n1 dt j n1. av-d j n2 vbr vvn p-acp dt n1. crd p-acp d n1 r-crq np1 vhz vhn p-acp dt n-vvg pp-f n2:
(39) treatise (DIV2)
1931
Image 12
6472
as is noted in the example of Ahab. If God were moued to stay a temporall iudgement threatned against a wicked man vpon his temporary humiliation by fasting, what will he not doe vpon the true humiliation of his faithfull children by fasting? as is noted in the Exampl of Ahab. If God were moved to stay a temporal judgement threatened against a wicked man upon his temporary humiliation by fasting, what will he not do upon the true humiliation of his faithful children by fasting?
c-acp vbz vvn p-acp dt n1 pp-f np1. cs np1 vbdr vvn pc-acp vvi dt j n1 vvd p-acp dt j n1 p-acp po31 j n1 p-acp vvg, q-crq vmb pns31 xx vdi p-acp dt j n1 pp-f po31 j n2 p-acp vvg?
(39) treatise (DIV2)
1932
Image 12
6473
3 By that instance which Christ giueth of casting out such a kinde of Diuell by fasting and prayer, as by no other meanes can be cast out.
3 By that instance which christ gives of casting out such a kind of devil by fasting and prayer, as by no other means can be cast out.
crd p-acp d n1 r-crq np1 vvz pp-f vvg av d dt n1 pp-f n1 p-acp vvg cc n1, c-acp p-acp dx j-jn n2 vmb vbi vvn av.
(39) treatise (DIV2)
1933
Image 12
6474
If an extraordidary Diuell may be cast out by fasting and prayer, when he hath gotten possession in a man,
If an extraordidary devil may be cast out by fasting and prayer, when he hath got possession in a man,
cs dt n1 n1 vmb vbi vvn av p-acp vvg cc n1, c-crq pns31 vhz vvn n1 p-acp dt n1,
(39) treatise (DIV2)
1933
Image 12
6475
how much more may diabolicall passions and corruptions bee cast out of a man by this meanes? No maruell that the Diuell so much preuaileth euery where, seeing this soueraigne meanes of weakening his power is so much neglected.
how much more may diabolical passion and corruptions be cast out of a man by this means? No marvel that the devil so much prevaileth every where, seeing this sovereign means of weakening his power is so much neglected.
c-crq d dc vmb j n2 cc n2 vbb vvn av pp-f dt n1 p-acp d n2? dx n1 cst dt n1 av d vvz d q-crq, vvg d j-jn n2 pp-f vvg po31 n1 vbz av av-d vvn.
(39) treatise (DIV2)
1933
Image 12
6476
We in this Land haue done our selues much wrong by neglect of this duty:
We in this Land have done our selves much wrong by neglect of this duty:
pns12 p-acp d n1 vhb vdn po12 n2 d n-jn p-acp n1 pp-f d n1:
(39) treatise (DIV2)
1933
Image 12
6477
That which afterwards shall be spoken of motiues to extraordinary prayer, and of our negligence therein, may in particular be applied to this helpe of prayer. §. 112. Of Vowes.
That which afterwards shall be spoken of motives to extraordinary prayer, and of our negligence therein, may in particular be applied to this help of prayer. §. 112. Of Vows.
cst r-crq av vmb vbi vvn pp-f n2 p-acp j n1, cc pp-f po12 n1 av, vmb p-acp j vbi vvn p-acp d n1 pp-f n1. §. crd pp-f n2.
(39) treatise (DIV2)
1934
Image 12
6478
THe other helps to extraordinary prayer is making of Vowes, which is both expresly commanded, ( Psalm• 76. 11.) and also hath been by Gods children much practised.
THe other helps to extraordinary prayer is making of Vows, which is both expressly commanded, (Psalm• 76. 11.) and also hath been by God's children much practised.
dt j-jn n2 p-acp j n1 vbz vvg pp-f n2, r-crq vbz d av-j vvn, (np1 crd crd) cc av vhz vbn p-acp npg1 n2 av-d vvn.
(39) treatise (DIV2)
1935
Image 12
6479
Iaakob vowed a vow to God as he was going to his vnkle Laban, ( Gen. 28. 20. 21.) So did Annah (1 Sam. 1. 11) Dauid ( Psal. 132. 2.) and many other Saints. Jacob vowed a Voelli to God as he was going to his uncle Laban, (Gen. 28. 20. 21.) So did Hannah (1 Sam. 1. 11) David (Psalm 132. 2.) and many other Saints.
np1 vvd dt n1 p-acp np1 c-acp pns31 vbds vvg p-acp po31 n1 np1, (np1 crd crd crd) av vdd np1 (crd np1 crd crd) np1 (np1 crd crd) cc d j-jn n2.
(39) treatise (DIV2)
1935
Image 12
6480
Vowing is so proper to praying that the Greek word which in the new Testament most vsually signifieth praier, seemeth to be drawen from a vow. Vowing is so proper to praying that the Greek word which in the new Testament most usually signifies prayer, seems to be drawn from a Voelli.
vvg vbz av j p-acp vvg cst dt jp n1 r-crq p-acp dt j n1 av-ds av-j vvz n1, vvz pc-acp vbi vvn p-acp dt n1.
(39) treatise (DIV2)
1936
Image 12
6481
1 To vow in praying doth much sharpen our praiers, and make vs more eagerly call vpon God.
1 To Voelli in praying does much sharpen our Prayers, and make us more eagerly call upon God.
vvd pc-acp vvi p-acp vvg vdz d vvi po12 n2, cc vvb pno12 dc av-j vvi p-acp np1.
(39) treatise (DIV2)
1937
Image 12
6482
2 It doth manifest a very earnest desire of obtaining the thing we desire:
2 It does manifest a very earnest desire of obtaining the thing we desire:
crd pn31 vdz vvi dt j j n1 pp-f vvg dt n1 pns12 vvb:
(39) treatise (DIV2)
1938
Image 12
6483
it argueth that we are willing to doe any thing, or part with any thing to obtaine it.
it argue that we Are willing to do any thing, or part with any thing to obtain it.
pn31 vvz cst pns12 vbr j pc-acp vdi d n1, cc n1 p-acp d n1 pc-acp vvi pn31.
(39) treatise (DIV2)
1938
Image 12
6484
3 It doth as it were set a tutor ouer vs, to call vpon vs to perform our duty, to check vs when we are slack therein,
3 It does as it were Set a tutor over us, to call upon us to perform our duty, to check us when we Are slack therein,
crd pn31 vdz p-acp pn31 vbdr vvn dt n1 p-acp pno12, pc-acp vvi p-acp pno12 pc-acp vvi po12 n1, pc-acp vvi pno12 c-crq pns12 vbr j av,
(39) treatise (DIV2)
1939
Image 12
6485
and to keepe vs within that compasse that we haue set vnto our selues.
and to keep us within that compass that we have Set unto our selves.
cc pc-acp vvi pno12 p-acp d n1 cst pns12 vhb vvn p-acp po12 n2.
(39) treatise (DIV2)
1939
Image 12
6486
Obiect. This was a thing belonging rather to the pedagogy of the Iewes, then to the ripe age of Christians vnder the Gospell.Object. This was a thing belonging rather to the pedagogy of the Iewes, then to the ripe age of Christians under the Gospel.
n1. d vbds dt n1 vvg av-c p-acp dt n1 pp-f dt np2, av p-acp dt j n1 pp-f np1 p-acp dt n1.
(39) treatise (DIV2)
1940
Image 12
6487
Answ. Indeede because the Church before Christs time was but in her non-age, in comparison of that manage whereunto since Christs time it is growne, vowes were then more vsuall, then they are now.Answer Indeed Because the Church before Christ time was but in her nonage, in comparison of that manage whereunto since Christ time it is grown, vows were then more usual, then they Are now.
np1 av p-acp dt n1 p-acp npg1 n1 vbds cc-acp p-acp po31 n1, p-acp n1 pp-f d n1 c-crq p-acp npg1 n1 pn31 vbz vvn, n2 vbdr av av-dc j, cs pns32 vbr av.
(39) treatise (DIV2)
1941
Image 12
6488
Yea at that time their voluntary vowes were parts of Gods worship, as other rites and cerimonies which were inioyned them of God were, whereunto we are not now so strictly bound.
Yea At that time their voluntary vows were parts of God's worship, as other Rites and ceremonies which were enjoined them of God were, whereunto we Are not now so strictly bound.
uh p-acp d n1 po32 j-jn n2 vbdr n2 pp-f npg1 n1, c-acp j-jn n2 cc n2 r-crq vbdr vvn pno32 pp-f np1 vbdr, c-crq pns12 vbr xx av av av-j vvn.
(39) treatise (DIV2)
1941
Image 12
6489
So as there is some difference betwixt the time of the Law, and of the Gospell in this respect.
So as there is Some difference betwixt the time of the Law, and of the Gospel in this respect.
av c-acp pc-acp vbz d n1 p-acp dt n1 pp-f dt n1, cc pp-f dt n1 p-acp d n1.
(39) treatise (DIV2)
1941
Image 12
6490
Yet notwithstanding are not all vowes, and the vse of them vtterly abolished: they still remaine lawfull and helpfull vnto vs.
Yet notwithstanding Are not all vows, and the use of them utterly abolished: they still remain lawful and helpful unto us
av a-acp vbr xx d n2, cc dt n1 pp-f pno32 av-j vvn: pns32 av vvb j cc j p-acp pno12
(39) treatise (DIV2)
1941
Image 12
6491
For though wee are attained to a riper age then that of the Iewes, yet are we not come to a perfect age ▪ wee are but children in regard of that measure of the age of the fulnesse of Christ, whereunto the spirits of iust and per•ect men in Heauen attaine.
For though we Are attained to a riper age then that of the Iewes, yet Are we not come to a perfect age ▪ we Are but children in regard of that measure of the age of the fullness of christ, whereunto the spirits of just and per•ect men in Heaven attain.
c-acp cs pns12 vbr vvn p-acp dt jc n1 cs d pp-f dt np2, av vbr pns12 xx vvi p-acp dt j n1 ▪ pns12 vbr p-acp n2 p-acp n1 pp-f cst n1 pp-f dt n1 pp-f dt n1 pp-f np1, c-crq dt n2 pp-f j cc j n2 p-acp n1 vvi.
(39) treatise (DIV2)
1942
Image 12
6492
So as still we haue need of helps:
So as still we have need of helps:
av c-acp av pns12 vhb n1 pp-f n2:
(39) treatise (DIV2)
1942
Image 12
6493
and among other helps, this of vowes is needful, and may be profitable vnto vs. §. 113. Of the things which concur to the making of a lawfull vow.
and among other helps, this of vows is needful, and may be profitable unto us §. 113. Of the things which concur to the making of a lawful Voelli.
cc p-acp j-jn n2, d pp-f n2 vbz j, cc vmb vbi j p-acp pno12 §. crd pp-f dt n2 r-crq vvb p-acp dt n-vvg pp-f dt j n1.
(39) treatise (DIV2)
1942
Image 12
6494
VVHerefore for our direction in vsing this helpe, wee must obserue what things concur to the making of a good and lawfull vowe:
Wherefore for our direction in using this help, we must observe what things concur to the making of a good and lawful Voelli:
c-crq c-acp po12 n1 p-acp vvg d n1, pns12 vmb vvi r-crq n2 vvb p-acp dt n-vvg pp-f dt j cc j n1:
(39) treatise (DIV2)
1943
Image 12
6495
euen those foure things whereby euery thing is made good, the foure causes, which are, 1. The maker of the vow. 2. The matter of it. 3. The manner thereof. 4. The end.
even those foure things whereby every thing is made good, the foure Causes, which Are, 1. The maker of the Voelli. 2. The matter of it. 3. The manner thereof. 4. The end.
av d crd n2 c-crq d n1 vbz vvn j, dt crd n2, r-crq vbr, crd dt n1 pp-f dt n1. crd dt n1 pp-f pn31. crd dt n1 av. crd dt n1.
(39) treatise (DIV2)
1943
Image 12
6496
1 The person who maketh a vow, must be both of vnderstanding, and also of power to make it.
1 The person who makes a Voelli, must be both of understanding, and also of power to make it.
vvd dt n1 r-crq vvz dt n1, vmb vbi d pp-f n1, cc av pp-f n1 pc-acp vvi pn31.
(39) treatise (DIV2)
1944
Image 12
6497
In vowing we haue to doe with God, who must not be dallied withall, nor mocked.
In vowing we have to do with God, who must not be dallied withal, nor mocked.
p-acp vvg pns12 vhb pc-acp vdi p-acp np1, r-crq vmb xx vbi vvn av, ccx vvn.
(39) treatise (DIV2)
1944
Image 12
6498
They who deale with him must well conceiue what they doe; (wherefore Ideots, children, frensie persons,
They who deal with him must well conceive what they do; (Wherefore Idiots, children, frenzy Persons,
pns32 r-crq vvb p-acp pno31 vmb av vvi r-crq pns32 vdb; (c-crq n2, n2, n1 n2,
(39) treatise (DIV2)
1944
Image 12
6499
and such like, are not fit to vow) they must also haue an ability to performe what they vow (wherefore such as are vnder the authority and command of others may not vow, in such cases wherein their Gouernours may crosse their vow.)
and such like, Are not fit to Voelli) they must also have an ability to perform what they Voelli (Wherefore such as Are under the Authority and command of Others may not Voelli, in such cases wherein their Governors may cross their Voelli.)
cc d av-j, vbr xx j pc-acp vvi) pns32 vmb av vhi dt n1 pc-acp vvi r-crq pns32 vvb (c-crq d c-acp vbr p-acp dt n1 cc n1 pp-f n2-jn vmb xx vvi, p-acp d n2 c-crq po32 n2 vmb vvi po32 n1.)
(39) treatise (DIV2)
1944
Image 12
6500
2 The thing vowed, must bee both lawfull and possible.
2 The thing vowed, must be both lawful and possible.
crd dt n1 vvd, vmb vbi av-d j cc j.
(39) treatise (DIV2)
1945
Image 12
6501
To vow to commit a sinne (as the Iewes vowed to kill Paul ) is a double iniquity. To Voelli to commit a sin (as the Iewes vowed to kill Paul) is a double iniquity.
pc-acp vvi pc-acp vvi dt n1 (c-acp dt np2 vvd pc-acp vvi np1) vbz dt j-jn n1.
(39) treatise (DIV2)
1945
Image 12
6502
To vowe that which we are not able to doe (as many who vow perpetuall continency) is a plaine mockery.
To Voelli that which we Are not able to do (as many who Voelli perpetual continency) is a plain mockery.
p-acp n1 cst r-crq pns12 vbr xx j pc-acp vdi (c-acp d r-crq vvb j n1) vbz dt j n1.
(39) treatise (DIV2)
1945
Image 12
6503
3 In regard of the manner, a vow must be made freely and maturely.
3 In regard of the manner, a Voelli must be made freely and maturely.
crd n1 n1 pp-f dt n1, dt n1 vmb vbi vvn av-j cc av-j.
(39) treatise (DIV2)
1946
Image 12
6504
A vowe is a kinde of spirituall offering, it must therefore bee a free will offering,
A Voelli is a kind of spiritual offering, it must Therefore be a free will offering,
dt n1 vbz dt n1 pp-f j n1, pn31 vmb av vbi dt j n1 vvg,
(39) treatise (DIV2)
1946
Image 12
6505
or else can it not be acceptable to God.
or Else can it not be acceptable to God.
cc av vmb pn31 xx vbi j p-acp np1.
(39) treatise (DIV2)
1946
Image 12
6506
It is not meete for Parents to force their children, or any man to force another to make a vowe.
It is not meet for Parents to force their children, or any man to force Another to make a Voelli.
pn31 vbz xx j p-acp n2 pc-acp vvi po32 n2, cc d n1 pc-acp vvi j-jn pc-acp vvi dt n1.
(39) treatise (DIV2)
1946
Image 12
6507
A vow is also a matter of weight, it must bee made in iudgement vpon due consideration and deliberation, not rashly or vnaduisedly.
A Voelli is also a matter of weight, it must be made in judgement upon due consideration and deliberation, not rashly or unadvisedly.
dt n1 vbz av dt n1 pp-f n1, pn31 vmb vbi vvn p-acp n1 p-acp j-jn n1 cc n1, xx av-j cc av-j.
(39) treatise (DIV2)
1947
Image 12
6508
Herein did Ieptha (though otherwise a good man) offend. Rash vowes canse either much mischeefe, or much repentance. Herein did Jephthah (though otherwise a good man) offend. Rash vows cause either much mischief, or much Repentance.
av vdd np1 (cs av dt j n1) vvb. j n2 n1 d d n1, cc d n1.
(39) treatise (DIV2)
1947
Image 12
6509
4 There be two maine ends of a vow. 4 There be two main ends of a Voelli.
crd pc-acp vbi crd j n2 pp-f dt n1.
(39) treatise (DIV2)
1948
Image 12
6510
One to preuent or redresse some sinne (as for a man which is of a flexible disposition, One to prevent or redress Some sin (as for a man which is of a flexible disposition,
crd pc-acp vvi cc vvi d n1 (c-acp p-acp dt n1 r-crq vbz pp-f dt j n1,
(39) treatise (DIV2)
1948
Image 12
6511
and much drawne away by vaine company to vow against such and such company:
and much drawn away by vain company to Voelli against such and such company:
cc av-d vvn av p-acp j n1 pc-acp vvi p-acp d cc d n1:
(39) treatise (DIV2)
1948
Image 12
6512
or for a man that hath a light braine, and is soone made drunken with strong beere and wine, to vow against these.) The other to hold a man close to some duty;
or for a man that hath a Light brain, and is soon made drunken with strong beer and wine, to Voelli against these.) The other to hold a man close to Some duty;
cc p-acp dt n1 cst vhz dt j n1, cc vbz av vvn j p-acp j n1 cc n1, pc-acp vvi p-acp d.) dt j-jn pc-acp vvi dt n1 av-j p-acp d n1;
(39) treatise (DIV2)
1948
Image 12
6513
as to vow euery day to reade so much, or so much of the Scripture, morning and euening to pray, to sanctifie the Sabbath, &c. Obiect. Wee are bound to performe all these things, though they bee not vowed.
as to Voelli every day to read so much, or so much of the Scripture, morning and evening to pray, to sanctify the Sabbath, etc. Object. we Are bound to perform all these things, though they be not vowed.
c-acp pc-acp vvi d n1 pc-acp vvi av av-d, cc av d pp-f dt n1, n1 cc n1 pc-acp vvi, pc-acp vvi dt n1, av n1. pns12 vbr vvn pc-acp vvi d d n2, cs pns32 vbb xx vvn.
(39) treatise (DIV2)
1948
Image 12
6514
Answ. We vow those things which wee are otherwise bound to doe, in regard of our owne dulnesse and backwardnes, that so we may by a double bond (one of Gods law, the other of our vow) be the more prouoked to doe them.Answer We Voelli those things which we Are otherwise bound to do, in regard of our own dulness and backwardness, that so we may by a double bound (one of God's law, the other of our Voelli) be the more provoked to do them.
np1 pns12 vvb d n2 r-crq pns12 vbr av vvn pc-acp vdi, p-acp n1 pp-f po12 d n1 cc n1, cst av pns12 vmb p-acp dt j-jn n1 (pi pp-f npg1 n1, dt n-jn pp-f po12 n1) vbb dt av-dc vvd pc-acp vdi pno32.
(39) treatise (DIV2)
1950
Image 12
6515
Iaakobs vow made to God in these words: ( The Lord shall be my God: ) was a duty commanded. Gen. 28. 21. A vow being thus made, wee are bound in conscience to performe it: c Pay therefore that which thou hast vowed. Iaakobs Voelli made to God in these words: (The Lord shall be my God:) was a duty commanded. Gen. 28. 21. A Voelli being thus made, we Are bound in conscience to perform it: c Pay Therefore that which thou hast vowed.
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(39) treatise (DIV2)
1950
Image 12
6516
It is better that thou shouldest not vow, then that thou shouldest vow and not pay it. It is better that thou Shouldst not Voelli, then that thou Shouldst Voelli and not pay it.
pn31 vbz jc cst pns21 vmd2 xx vvi, av cst pns21 vmd2 vvi cc xx vvi pn31.
(39) treatise (DIV2)
1951
Image 12
6517
§. 114. Of publike and priuate Fasts and vowes.
§. 114. Of public and private Fasts and vows.
§. crd pp-f j cc j n2 cc n2.
(39) treatise (DIV2)
1951
Image 12
6518
AS the occasions of fasting and vowing are publike or priuate, so must they bee done publikly or priuately.
AS the occasions of fasting and vowing Are public or private, so must they be done publicly or privately.
p-acp dt n2 pp-f vvg cc vvg vbr j cc j, av vmb pns32 vbb vdn av-j cc av-j.
(39) treatise (DIV2)
1952
Image 12
6519
Because there was a publike iudgement on the land, Ioel the Prophet called the people to a publike fast.
Because there was a public judgement on the land, Joel the Prophet called the people to a public fast.
p-acp a-acp vbds dt j n1 p-acp dt n1, np1 dt n1 vvd dt n1 p-acp dt j n1.
(39) treatise (DIV2)
1952
Image 12
6520
So likewise Ezra caused a publike vow to to made of all the people. Annahs occasion was priuate and particular, accordingly was her f fast and g vow. So likewise Ezra caused a public Voelli to to made of all the people. Annahs occasion was private and particular, accordingly was her f fast and g Voelli.
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(39) treatise (DIV2)
1952
Image 12
6521
A publike fast or vow must bee appointed by publike authority (as were all the publike fasts and vowes recorded and commended in the Scripture) and performed by all that are vnder their authority,
A public fast or Voelli must be appointed by public Authority (as were all the public fasts and vows recorded and commended in the Scripture) and performed by all that Are under their Authority,
dt j n1 cc n1 vmb vbi vvn p-acp j n1 (c-acp vbdr d dt j n2 cc n2 vvn cc vvn p-acp dt n1) cc vvd p-acp d cst vbr p-acp po32 n1,
(39) treatise (DIV2)
1953
Image 12
6522
& in their dominion who command it.
& in their dominion who command it.
cc p-acp po32 n1 r-crq n1 pn31.
(39) treatise (DIV2)
1953
Image 12
6523
When Iehosaphat proclaimed a publike fast, it is noted that they came out of all the Cities of Iudah:
When Jehoshaphat proclaimed a public fast, it is noted that they Come out of all the Cities of Iudah:
c-crq np1 vvn dt j n1, pn31 vbz vvn d pns32 vvd av pp-f d dt n2 pp-f np1:
(39) treatise (DIV2)
1953
Image 12
6524
and when Iosiah made a publike vow and Couenant with the Lord: He caused all that were found in Iudah, and Beaiamine to stand to it.
and when Josiah made a public Voelli and Covenant with the Lord: He caused all that were found in Iudah, and Beaiamine to stand to it.
cc q-crq np1 vvd dt j n1 cc n1 p-acp dt n1: pns31 vvd d cst vbdr vvn p-acp np1, cc vvb pc-acp vvi p-acp pn31.
(39) treatise (DIV2)
1953
Image 12
6525
The Ministers of the word, ought to put the Magistrates in minde of these extraordinary exercises,
The Ministers of the word, ought to put the Magistrates in mind of these extraordinary exercises,
dt n2 pp-f dt n1, pi pc-acp vvi dt n2 p-acp n1 pp-f d j n2,
(39) treatise (DIV2)
1954
Image 12
6526
when there is occasion (as Ioel did) The Magistrate ought to appoint them: and Magistrates, Ministers, People, and all obserue them:
when there is occasion (as Joel did) The Magistrate ought to appoint them: and Magistrates, Ministers, People, and all observe them:
c-crq pc-acp vbz n1 (c-acp np1 vdd) dt n1 vmd pc-acp vvi pno32: cc n2, n2, n1, cc av-d vvi pno32:
(39) treatise (DIV2)
1954
Image 12
6527
and for the better obseruing thereof, assemble together in publike places, and vse the publike Ministery of the word:
and for the better observing thereof, assemble together in public places, and use the public Ministry of the word:
cc p-acp dt av-jc vvg av, vvb av p-acp j n2, cc vvi dt j n1 pp-f dt n1:
(39) treatise (DIV2)
1954
Image 12
6528
for which wee haue a notable patterne of the Iewes in the time of Nehemiah: for when the people were all assembled together, with fasting to make a solemne vowe:
for which we have a notable pattern of the Iewes in the time of Nehemiah: for when the people were all assembled together, with fasting to make a solemn Voelli:
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(39) treatise (DIV2)
1954
Image 12
6529
the Leuites read in the book of the Law of the Lord their God, one fourth part of the day, the Levites read in the book of the Law of the Lord their God, one fourth part of the day,
dt np2 vvn p-acp dt n1 pp-f dt n1 pp-f dt n1 po32 n1, crd ord n1 pp-f dt n1,
(39) treatise (DIV2)
1954
Image 12
6530
and another fourth part of the day they confessed, and worshipped the Lord their God. and Another fourth part of the day they confessed, and worshipped the Lord their God.
cc j-jn ord n1 pp-f dt n1 pns32 vvd, cc vvd dt n1 po32 n1.
(39) treatise (DIV2)
1954
Image 12
6531
These two fourth parts, were all the time that passed betwixt the morning and euening Sacrifice, namely from nine to three.
These two fourth parts, were all the time that passed betwixt the morning and evening Sacrifice, namely from nine to three.
d crd ord n2, vbdr d dt n1 cst vvd p-acp dt n1 cc n1 n1, av p-acp crd p-acp crd.
(39) treatise (DIV2)
1954
Image 12
6532
As for priuate fasts & vowes if they be performed in a family, the Master thereof who is a King, Priest,
As for private fasts & vows if they be performed in a family, the Master thereof who is a King, Priest,
c-acp p-acp j n2 cc n2 cs pns32 vbb vvn p-acp dt n1, dt n1 av r-crq vbz dt n1, n1,
(39) treatise (DIV2)
1955
Image 12
6533
and Prophet in his owne house, hath the ordering therof.
and Prophet in his own house, hath the ordering thereof.
cc n1 p-acp po31 d n1, vhz dt n-vvg av.
(39) treatise (DIV2)
1955
Image 12
6534
But euery particular Christian hath liberty in secret by himselfe, to vse these extraordinary exercises as he seeth iust cause;
But every particular Christian hath liberty in secret by himself, to use these extraordinary exercises as he sees just cause;
p-acp d j np1 vhz n1 p-acp j-jn p-acp px31, pc-acp vvi d j n2 c-acp pns31 vvz j n1;
(39) treatise (DIV2)
1955
Image 12
6535
if at least he be not vnder the power & cōmand of another, to whom his time and seruice is due.
if At least he be not under the power & command of Another, to whom his time and service is due.
cs p-acp ds pns31 vbb xx p-acp dt n1 cc n1 pp-f j-jn, p-acp ro-crq po31 n1 cc n1 vbz j-jn.
(39) treatise (DIV2)
1955
Image 12
6536
When Magistrates are negligent in appointing those publike exercises in their seasons, priuate Christians may for their parts make some supply thereof in their families,
When Magistrates Are negligent in appointing those public exercises in their seasons, private Christians may for their parts make Some supply thereof in their families,
c-crq n2 vbr j p-acp vvg d j n2 p-acp po32 n2, j np1 vmb p-acp po32 n2 vvi d n1 av p-acp po32 n2,
(39) treatise (DIV2)
1955
Image 12
6537
or at least in secret by themselues. §. 115. Of Motiues to extraordinary Prayer. VVEighty motiues there be to stirre vs vp to extraordinary Prayer.
or At least in secret by themselves. §. 115. Of Motives to extraordinary Prayer. Weighty motives there be to stir us up to extraordinary Prayer.
cc p-acp ds p-acp j-jn p-acp px32. §. crd pp-f n2 p-acp j n1. j n2 pc-acp vbi pc-acp vvi pno12 a-acp p-acp j n1.
(39) treatise (DIV2)
1955
Image 12
6538
1 It sheweth that we goe along with Gods good guiding prouidence:
1 It shows that we go along with God's good guiding providence:
vvd pn31 vvz cst pns12 vvb a-acp p-acp npg1 j j-vvg n1:
(39) treatise (DIV2)
1957
Image 12
6539
that we obserue Gods iudgements, and are moued with them, and take notice of his blessings, and are accordingly affected:
that we observe God's Judgments, and Are moved with them, and take notice of his blessings, and Are accordingly affected:
cst pns12 vvb ng1 n2, cc vbr vvn p-acp pno32, cc vvb n1 pp-f po31 n2, cc vbr av-vvg vvn:
(39) treatise (DIV2)
1957
Image 12
6540
that as the iudgements of God are greater, so our supplication and humiliation more extraordinary: as his blessings more needefull and scanty, so our petitions more earnest and feruent:
that as the Judgments of God Are greater, so our supplication and humiliation more extraordinary: as his blessings more needful and scanty, so our petitions more earnest and fervent:
cst p-acp dt n2 pp-f np1 vbr jc, av po12 n1 cc n1 av-dc j: c-acp po31 n2 av-dc j cc j, av po12 n2 av-dc j cc j:
(39) treatise (DIV2)
1957
Image 12
6541
and as they are more excellent and plentifull, so our thankesgiuing more solemne.
and as they Are more excellent and plentiful, so our thanksgiving more solemn.
cc c-acp pns32 vbr av-dc j cc j, av po12 n1 av-dc j.
(39) treatise (DIV2)
1957
Image 12
6542
They who content themselues with their ordinary manner of praying, (like mil-horses going round in their vsuall tracke) and neuer take any occasion of extraordinary prayer,
They who content themselves with their ordinary manner of praying, (like mil-horses going round in their usual track) and never take any occasion of extraordinary prayer,
pns32 r-crq vvb px32 p-acp po32 j n1 pp-f vvg, (av-j n2 vvg av-j p-acp po32 j n1) cc av-x vvb d n1 pp-f j n1,
(39) treatise (DIV2)
1957
Image 12
6543
but thinke all is well, because they are not Atheists, which neuer call vpon God, plainely discouer how little they regard Gods dealing with them.
but think all is well, Because they Are not Atheists, which never call upon God, plainly discover how little they regard God's dealing with them.
cc-acp vvb d vbz av, c-acp pns32 vbr xx n2, r-crq av-x vvb p-acp np1, av-j vvb c-crq av-j pns32 vvb n2 vvg p-acp pno32.
(39) treatise (DIV2)
1957
Image 12
6544
If they did, as God dealt extraordinarily with them, so would they extraordinarily carry themselues towards God.
If they did, as God dealt extraordinarily with them, so would they extraordinarily carry themselves towards God.
cs pns32 vdd, c-acp np1 vvd av-j p-acp pno32, av vmd pns32 av-j vvi px32 p-acp np1.
(39) treatise (DIV2)
1957
Image 12
6545
2 Extraordinary prayer is extraordinarily powerfull and effectuall, either for preuenting and remouing great iudgements, or for obtaining and recouering singular blessings, as we haue before shewed.
2 Extraordinary prayer is extraordinarily powerful and effectual, either for preventing and removing great Judgments, or for obtaining and recovering singular blessings, as we have before showed.
crd j n1 vbz av-j j cc j, av-d p-acp vvg cc vvg j n2, cc p-acp vvg cc vvg j n2, c-acp pns12 vhb a-acp vvd.
(39) treatise (DIV2)
1958
Image 12
6546
3 It is an extraordinary honour done vnto God:
3 It is an extraordinary honour done unto God:
crd pn31 vbz dt j n1 vdn p-acp np1:
(39) treatise (DIV2)
1959
Image 12
6547
the more we stoop vnder his iudgements, and the more highly we account his blessings and fauours, the more we glorifie God.
the more we stoop under his Judgments, and the more highly we account his blessings and favours, the more we Glorify God.
dt av-dc pns12 vvb p-acp po31 n2, cc dt av-dc av-j pns12 vvb po31 n2 cc n2, dt av-dc pns12 vvi np1.
(39) treatise (DIV2)
1959
Image 12
6548
§. 116. Of the neglect of extraordinary Prayer.
§. 116. Of the neglect of extraordinary Prayer.
§. crd pp-f dt n1 pp-f j n1.
(39) treatise (DIV2)
1959
Image 12
6549
IF we well obserue Gods dealing with vs, and the seuerall occasions of extraordinary prayer from time to time affoorded vnto vs, wee cannot but condemne our selues for neglect of this duty,
IF we well observe God's dealing with us, and the several occasions of extraordinary prayer from time to time afforded unto us, we cannot but condemn our selves for neglect of this duty,
cs pns12 av vvi n2 vvg p-acp pno12, cc dt j n2 pp-f j n1 p-acp n1 p-acp n1 vvd p-acp pno12, pns12 vmbx p-acp vvi po12 n2 p-acp n1 pp-f d n1,
(39) treatise (DIV2)
1960
Image 12
6550
and extraordinarily humble our selues, euen because wee haue not extraordinarily prayed, as iust occasion hath oftentimes beene giuen vnto vs. How many iudgements hath God laid vpon vs yeere after yeere? strange sicknesses, extraordinary fiers, frosts, inundations of waters, droughts when raine was needefull, tempestuous and rainy weather,
and extraordinarily humble our selves, even Because we have not extraordinarily prayed, as just occasion hath oftentimes been given unto us How many Judgments hath God laid upon us year After year? strange Sicknesses, extraordinary fierce, frosts, inundations of waters, droughts when rain was needful, tempestuous and rainy weather,
cc av-j vvi po12 n2, av c-acp pns12 vhb xx av-j vvn, c-acp j n1 vhz av vbn vvn p-acp pno12 c-crq d n2 vhz np1 vvn p-acp pno12 n1 p-acp n1? j n2, j n2, n2, n2 pp-f n2, n2 c-crq n1 vbds j, j cc j n1,
(39) treatise (DIV2)
1960
Image 12
6551
when calme and faire weather would haue beene very acceptable, with the like.
when Cam and fair weather would have been very acceptable, with the like.
c-crq j-jn cc j n1 vmd vhi vbn av j, p-acp dt j.
(39) treatise (DIV2)
1960
Image 12
6552
Among other publike iudgements, I cannot let passe that sore, heauy, grieuous stroke, whereby the life of that worthy admirable Prince was taken away, vpon the sixt of Nouember 1612. Had extraordinary prayer in time been vsed, no doubt but many of these iudgements might haue beene preuented.
Among other public Judgments, I cannot let pass that soar, heavy, grievous stroke, whereby the life of that worthy admirable Prince was taken away, upon the sixt of November 1612. Had extraordinary prayer in time been used, no doubt but many of these Judgments might have been prevented.
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(39) treatise (DIV2)
1960
Image 12
6553
Would there be so many insufficient, idle, carelesse, corrupt Ministers, as are in many places? or would the diligence and paines of many learned and faithfull Ministers be so fruitlesse as they are,
Would there be so many insufficient, idle, careless, corrupt Ministers, as Are in many places? or would the diligence and pains of many learned and faithful Ministers be so fruitless as they Are,
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(39) treatise (DIV2)
1960
Image 12
6554
if extraordinary prayer were more vsed? What may be the reason that many marriages, offices, callings,
if extraordinary prayer were more used? What may be the reason that many marriages, Offices, callings,
cs j n1 vbdr av-dc vvn? q-crq vmb vbi dt n1 cst d n2, n2, n2,
(39) treatise (DIV2)
1960
Image 12
6555
and the like matters of moment are so vnprosperous? that many Christians long lie vnder sore and grieuous temptations and crosses, that other iudgements are inflicted vpon their families, their children,
and the like matters of moment Are so unprosperous? that many Christians long lie under soar and grievous temptations and Crosses, that other Judgments Are inflicted upon their families, their children,
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(39) treatise (DIV2)
1960
Image 12
6556
yea, and their owne persons, and many needfull blessings denied? Surely this duty is not vsed as it ought to be.
yea, and their own Persons, and many needful blessings denied? Surely this duty is not used as it ought to be.
uh, cc po32 d n2, cc d j n2 vvn? np1 d n1 vbz xx vvn c-acp pn31 vmd pc-acp vbi.
(39) treatise (DIV2)
1960
Image 12
6557
Let it therefore more frequently and conscionably be vsed. Hitherto of the seuerall kinds of Prayer. THE THIRD PART. The time of Prayer. §. 117. Of praying alwayes.
Let it Therefore more frequently and Conscionably be used. Hitherto of the several Kinds of Prayer. THE THIRD PART. The time of Prayer. §. 117. Of praying always.
vvb pn31 av av-dc av-j cc av-j vbi vvn. av pp-f dt j n2 pp-f n1. dt ord n1. dt n1 pp-f n1. §. crd pp-f vvg av.
(39) treatise (DIV2)
1960
Image 12
6558
THe next branch is concerning the Time, which by the Apostle is limited with no distinct time,
THe next branch is Concerning the Time, which by the Apostle is limited with no distinct time,
dt ord n1 vbz vvg dt n1, r-crq p-acp dt n1 vbz vvn p-acp dx j n1,
(39) treatise (DIV2)
1962
Image 12
6559
but indefinitely set downe vnder this generall particle Alwayes.
but indefinitely Set down under this general particle Always.
cc-acp av-j vvn a-acp p-acp d j n1 av.
(39) treatise (DIV2)
1962
Image 12
6560
If this circumstance be simply taken without any limitation, it implieth not only a great inconuenience, but also a plaine impossibility.
If this circumstance be simply taken without any limitation, it Implies not only a great inconvenience, but also a plain impossibility.
cs d n1 vbi av-j vvn p-acp d n1, pn31 vvz xx av-j dt j n1, cc-acp av dt j n1.
(39) treatise (DIV2)
1963
Image 12
6561
For is it not inconuenient that we should attend wholly and onely on prayer;
For is it not inconvenient that we should attend wholly and only on prayer;
p-acp vbz pn31 xx j cst pns12 vmd vvi av-jn cc av-j p-acp n1;
(39) treatise (DIV2)
1963
Image 12
6562
and so neglect the Word, Sacraments, and other duties of piety? yea, also all duties of iustice,
and so neglect the Word, Sacraments, and other duties of piety? yea, also all duties of Justice,
cc av vvb dt n1, n2, cc j-jn n2 pp-f n1? uh, av d n2 pp-f n1,
(39) treatise (DIV2)
1963
Image 12
6563
and charity to our neighbours? Is it possible that alwayes we should pray, and not eate, drinke, sleepe,
and charity to our neighbours? Is it possible that always we should pray, and not eat, drink, sleep,
cc n1 p-acp po12 n2? vbz pn31 j cst av pns12 vmd vvi, cc xx vvi, vvb, n1,
(39) treatise (DIV2)
1963
Image 12
6564
and doe such other things as nature necessarily requireth?
and do such other things as nature necessarily requires?
cc vdb d j-jn n2 p-acp n1 av-j vvz?
(39) treatise (DIV2)
1963
Image 12
6565
Answ. If the true meaning of the Apostles phrase be obserued, no such incongruity or impossibility will follow vpon it.Answer If the true meaning of the Apostles phrase be observed, no such incongruity or impossibility will follow upon it.
np1 cs dt j n1 pp-f dt n2 n1 vbb vvn, dx d n1 cc n1 vmb vvi p-acp pn31.
(39) treatise (DIV2)
1964
Image 12
6566
In the originall it is thus set downe word for word, In euery season.
In the original it is thus Set down word for word, In every season.
p-acp dt n-jn pn31 vbz av vvn a-acp n1 p-acp n1, p-acp d n1.
(39) treatise (DIV2)
1964
Image 12
6567
The Greekes make a difference betwixt Time, and season: and in the Scripture they are also distinguished, Time is more generall, Season implieth that part of time which is fit for doing a thing.
The Greeks make a difference betwixt Time, and season: and in the Scripture they Are also distinguished, Time is more general, Season Implies that part of time which is fit for doing a thing.
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(39) treatise (DIV2)
1965
Image 12
6568
This phrase then being translated in euery season, implieth that as any iust occasion is offered, we must pray.
This phrase then being translated in every season, Implies that as any just occasion is offered, we must pray.
d n1 av vbg vvn p-acp d n1, vvz cst p-acp d j n1 vbz vvn, pns12 vmb vvi.
(39) treatise (DIV2)
1965
Image 12
6569
Obiect. The Euangelist vseth the word which properly signifieth Alwayes, and so doth the Apostle in laying downe the point of thanksgiuing, Object. The Evangelist uses the word which properly signifies Always, and so does the Apostle in laying down the point of thanksgiving,
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(39) treatise (DIV2)
1966
Image 12
6570
and another phrase of the like extent, saying, Pray without ceasing: Answ. 1. Generall phrases must bee expounded by particular and distinct phrases.
and Another phrase of the like extent, saying, Pray without ceasing: Answer 1. General phrases must be expounded by particular and distinct phrases.
cc j-jn n1 pp-f dt j n1, vvg, vvb p-acp vvg: np1 crd n1 n2 vmb vbi vvn p-acp j cc j n2.
(39) treatise (DIV2)
1966
Image 12
6571
2 Those Generals doe sometime signifie no more then very often: so are Salomons seruants said to stand euer, or continually before him.
2 Those Generals do sometime signify no more then very often: so Are Solomon's Servants said to stand ever, or continually before him.
crd d n2 vdb av vvi av-dx av-dc cs av av: av vbr np1 n2 vvd pc-acp vvi av, cc av-j p-acp pno31.
(39) treatise (DIV2)
1968
Image 12
6572
So wee say of a Student that is much in his study, he is alwayes or continually there:
So we say of a Student that is much in his study, he is always or continually there:
av pns12 vvb pp-f dt n1 cst vbz av-d p-acp po31 n1, pns31 vbz av cc av-j a-acp:
(39) treatise (DIV2)
1968
Image 12
6573
so of a woman that tarrieth much at home, shee is euer in her house. But more distinctly to shew the meaning of this circumstance,
so of a woman that tarrieth much At home, she is ever in her house. But more distinctly to show the meaning of this circumstance,
av pp-f dt n1 cst vvz d p-acp n1-an, pns31 vbz av p-acp po31 n1. cc-acp av-dc av-j pc-acp vvi dt n1 pp-f d n1,
(39) treatise (DIV2)
1968
Image 12
6574
1 It is to be taken inclusiuely, including euery part of time, and excluding none,
1 It is to be taken inclusively, including every part of time, and excluding none,
vvd pn31 vbz pc-acp vbi vvn av-j, vvg d n1 pp-f n1, cc vvg pix,
(39) treatise (DIV2)
1969
Image 12
6575
neither day nor night, whether wee are alone or in company, in the middest of businesse,
neither day nor night, whither we Are alone or in company, in the midst of business,
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(39) treatise (DIV2)
1969
Image 12
6576
or free from businesse, at what time soeuer occasion is giuen, we must pray. 2 It signifieth a daily and constant performing of this holy exercise:
or free from business, At what time soever occasion is given, we must pray. 2 It signifies a daily and constant performing of this holy exercise:
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(39) treatise (DIV2)
1969
Image 12
6577
thus this sacrifice which vnder the Law was constantly offered vp euery day, morning and euening, is said to bee offered vp continually, and called a continuall burnt offering.
thus this sacrifice which under the Law was constantly offered up every day, morning and evening, is said to be offered up continually, and called a continual burned offering.
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(39) treatise (DIV2)
1970
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3 It implieth that besides our ordinary and set times of prayer, we must take extraordinary occasions to call vpon God.
3 It Implies that beside our ordinary and Set times of prayer, we must take extraordinary occasions to call upon God.
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(39) treatise (DIV2)
1971
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4 It intimateth a continuall preparation of the heart alwayes, euen euery moment readie to be lift, vp to God in prayer.
4 It intimateth a continual preparation of the heart always, even every moment ready to be lift, up to God in prayer.
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(39) treatise (DIV2)
1972
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6580
As the ayre with the least blast of winde is moued, and a feather with the least motion of aire is lifted vp,
As the air with the least blast of wind is moved, and a feather with the least motion of air is lifted up,
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(39) treatise (DIV2)
1972
Image 12
6581
so must our hearts in petition and thanksgiuing.
so must our hearts in petition and thanksgiving.
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(39) treatise (DIV2)
1972
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6582
Thus this phrase being rightly taken, affordeth no iust ground to those heretikes called Euchitae, who would seeme to spend so much time in prayer,
Thus this phrase being rightly taken, affords no just ground to those Heretics called Euchitae, who would seem to spend so much time in prayer,
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(39) treatise (DIV2)
1973
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as they neglected all other duties:
as they neglected all other duties:
c-acp pns32 vvd d j-jn n2:
(39) treatise (DIV2)
1973
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like to whom were the Heretikes called Messalians. But it affordeth vnto vs many good instructions for prayer.
like to whom were the Heretics called Messalians. But it affords unto us many good instructions for prayer.
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(39) treatise (DIV2)
1973
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6585
§. 118. Of praying euery day. 1 CHristians ought to haue set times of prayer euery day.
§. 118. Of praying every day. 1 Christians ought to have Set times of prayer every day.
§. crd pp-f vvg d n1. vvn njpg2 pi pc-acp vhi vvn n2 pp-f n1 d n1.
(39) treatise (DIV2)
1973
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This is implied in the fourth Petition, where this day, is expressed, to shew that the next day wee must pray againe, This is implied in the fourth Petition, where this day, is expressed, to show that the next day we must pray again,
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(39) treatise (DIV2)
1974
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6587
and euery day say, this day. This is also prefigured by that continual burnt offering, wherof I spake before.
and every day say, this day. This is also prefigured by that continual burned offering, whereof I spoke before.
cc d n1 vvi, d n1. d vbz av vvd p-acp d j j-vvn n1, c-crq pns11 vvd a-acp.
(39) treatise (DIV2)
1974
Image 12
6588
Dauid exhorteth hereunto saying, Sing vnto the Lord, praise his name from day to day: David exhorteth hereunto saying, Sing unto the Lord, praise his name from day to day:
np1 vvz av vvg, vvb p-acp dt n1, vvb po31 n1 p-acp n1 p-acp n1:
(39) treatise (DIV2)
1974
Image 12
6589
and promiseth to performe as much himselfe, saying, I will blesse thee daily, and praise thy name for euer and euer.
and promises to perform as much himself, saying, I will bless thee daily, and praise thy name for ever and ever.
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(39) treatise (DIV2)
1974
Image 12
6590
1 We daily stand in need of Gods blessings, both of the continuance of his old blessings,
1 We daily stand in need of God's blessings, both of the Continuance of his old blessings,
vvd pns12 av-j vvb p-acp n1 pp-f npg1 n2, d pp-f dt n1 pp-f po31 j n2,
(39) treatise (DIV2)
1975
Image 12
6591
and also of bestowing new blessings. Needfull it is therefore, that euery day we should pray for them.
and also of bestowing new blessings. Needful it is Therefore, that every day we should pray for them.
cc av pp-f vvg j n2. j pn31 vbz av, cst d n1 pns12 vmd vvi p-acp pno32.
(39) treatise (DIV2)
1975
Image 12
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2 The graces of God in vs are subiect euery day to decay: now prayer is as food, whereby those graces are preserued, reuiued and increased.
2 The graces of God in us Are Subject every day to decay: now prayer is as food, whereby those graces Are preserved, revived and increased.
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(39) treatise (DIV2)
1976
Image 12
6593
Daily wee take bodily food? Daily also let vs vse this spirituall food.
Daily we take bodily food? Daily also let us use this spiritual food.
j pns12 vvb j n1? j av vvb pno12 vvi d j n1.
(39) treatise (DIV2)
1976
Image 12
6594
3 Euery day we are subiect to assaults of our spirituall enemies, who are neuer wearied:
3 Every day we Are Subject to assaults of our spiritual enemies, who Are never wearied:
crd d n1 pns12 vbr j-jn p-acp n2 pp-f po12 j n2, r-crq vbr av vvn:
(39) treatise (DIV2)
1977
Image 12
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and vnto many dangers of soule and bodie. But prayer is the most principall meanes to keepe vs safe from all.
and unto many dangers of soul and body. But prayer is the most principal means to keep us safe from all.
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(39) treatise (DIV2)
1977
Image 12
6596
There are also like reasons for thankesgiuing alwayes, day after day. For God ladeth vs daily with his blessings:
There Are also like Reasons for thanksgiving always, day After day. For God ladeth us daily with his blessings:
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(39) treatise (DIV2)
1978
Image 12
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euery day, yea euery houre, both Gods former blessings are continued and renewed, and also new blessings bestowed.
every day, yea every hour, both God's former blessings Are continued and renewed, and also new blessings bestowed.
d n1, uh d n1, d n2 j n2 vbr vvn cc vvn, cc av j n2 vvn.
(39) treatise (DIV2)
1978
Image 12
6598
Is thy life, health, libertie, or any other blessing, matter of thanksgiuing this day? Then if the same be renewed the next day, it is also matter of thanksgiuing the next day, and so day after day.
Is thy life, health, liberty, or any other blessing, matter of thanksgiving this day? Then if the same be renewed the next day, it is also matter of thanksgiving the next day, and so day After day.
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(39) treatise (DIV2)
1978
Image 12
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Continuall matter of thanksgiuing, requireth continuall thanksgiuing. §. 119. Of the fittest times for daily prayer.
Continual matter of thanksgiving, requires continual thanksgiving. §. 119. Of the Fittest times for daily prayer.
j n1 pp-f n1, vvz j n1. §. crd pp-f dt js n2 p-acp j n1.
(39) treatise (DIV2)
1978
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6600
Quest. HOw often a day is it meete we should pray, and at what times? Quest. HOw often a day is it meet we should pray, and At what times?
n1. q-crq av dt n1 vbz pn31 j pns12 vmd vvi, cc p-acp r-crq n2?
(39) treatise (DIV2)
1979
Image 12
6601
Answ. Not to speake of sudden eiaculations, which we shall touch by and by, it is meete that solemne prayers be made at least twice a day.Answer Not to speak of sudden ejaculations, which we shall touch by and by, it is meet that solemn Prayers be made At least twice a day.
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(39) treatise (DIV2)
1980
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6602
The fittest time for which is the morning and the euening.
The Fittest time for which is the morning and the evening.
dt js n1 p-acp r-crq vbz dt n1 cc dt n1.
(39) treatise (DIV2)
1980
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6603
In the morning to praise God for our rest the night before, and to craue his protection ouer vs,
In the morning to praise God for our rest the night before, and to crave his protection over us,
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(39) treatise (DIV2)
1980
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6604
and his blessing vpon vs the day following.
and his blessing upon us the day following.
cc po31 n1 p-acp pno12 dt n1 vvg.
(39) treatise (DIV2)
1980
Image 12
6605
In the euening to praise him for the blessings receiued that day, and to craue his protection in the night when we sleepe.
In the evening to praise him for the blessings received that day, and to crave his protection in the night when we sleep.
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(39) treatise (DIV2)
1980
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6606
Thus shall this spirituall sacrifice of the Calues of our lippes be answerable to that daily outward sacrifice of lambes, vnder the Law, whereof one was to be offered in the morning, the other in the euening.
Thus shall this spiritual sacrifice of the Calves of our lips be answerable to that daily outward sacrifice of Lambs, under the Law, whereof one was to be offered in the morning, the other in the evening.
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(39) treatise (DIV2)
1980
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6607
This time Dauid prescribeth saying to God, It is a good thing to declare thy louing kindnesse in the morning, and thy truth at night:
This time David prescribeth saying to God, It is a good thing to declare thy loving kindness in the morning, and thy truth At night:
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(39) treatise (DIV2)
1980
Image 12
6608
yea Dauid went further, and saith, Euening and morning, and at noone will I pray.
yea David went further, and Says, Evening and morning, and At noon will I pray.
uh np1 vvd av-jc, cc vvz, n1 cc n1, cc p-acp n1 vmb pns11 vvb.
(39) treatise (DIV2)
1980
Image 12
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Which times it is likely that Daniel obserued, for hee prayed three times a day. Dauid yet further saith, Seuen times a day doe I praise thee.
Which times it is likely that daniel observed, for he prayed three times a day. David yet further Says, Seuen times a day do I praise thee.
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(39) treatise (DIV2)
1980
Image 12
6610
But that I take to be meant of som extraordinary occasions, because his ordinary course was set downe before:
But that I take to be meant of Some extraordinary occasions, Because his ordinary course was Set down before:
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(39) treatise (DIV2)
1980
Image 12
6611
or else aset number for an vncertaine, seuen times, that is, oftentimes, and so meant of sudden prayers.
or Else aset number for an uncertain, seuen times, that is, oftentimes, and so meant of sudden Prayers.
cc av n1 n1 p-acp dt j, crd n2, cst vbz, av, cc av vvd pp-f j n2.
(39) treatise (DIV2)
1980
Image 12
6612
Against this doe they offend, who neuer pray but at Church vpon Sabbath daies, or some other solemne daies,
Against this doe they offend, who never pray but At Church upon Sabbath days, or Some other solemn days,
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(39) treatise (DIV2)
1981
Image 12
6613
or if euer at home, onely then when some extraordinary occasion is offered, as if they,
or if ever At home, only then when Some extraordinary occasion is offered, as if they,
cc cs av p-acp n1-an, av-j av c-crq d j n1 vbz vvn, c-acp cs pns32,
(39) treatise (DIV2)
1981
Image 12
6614
or some of theirs be sicke, if they feare some iudgement, or want some great blessing.
or Some of theirs be sick, if they Fear Some judgement, or want Some great blessing.
cc d pp-f png32 vbi j, cs pns32 vvb d n1, cc vvb d j n1.
(39) treatise (DIV2)
1981
Image 12
6615
What hope can such haue to bee heard in their great needs, who otherwise would not call vpon God.
What hope can such have to be herd in their great needs, who otherwise would not call upon God.
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(39) treatise (DIV2)
1981
Image 12
6616
§. 120. Of constant keeping our set times of prayer.
§. 120. Of constant keeping our Set times of prayer.
§. crd pp-f j vvg po12 j-vvn n2 pp-f n1.
(39) treatise (DIV2)
1981
Image 12
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2 SVch set times as are appointed for daily prayer, would constantly be kept. Else we doe not in euery season alwayes without intermission pray.
2 Such Set times as Are appointed for daily prayer, would constantly be kept. Else we do not in every season always without intermission pray.
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(39) treatise (DIV2)
1982
Image 12
6618
The Lord saith of the fore named daily sacrifice vnder the Law, Yee shall obserue to offer vnto me in their due season mine offering, &c. implying thereby, that they should not faile nor misse of their due season and accustomed time.
The Lord Says of the before nam daily sacrifice under the Law, Ye shall observe to offer unto me in their due season mine offering, etc. implying thereby, that they should not fail nor miss of their due season and accustomed time.
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(39) treatise (DIV2)
1982
Image 12
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Feare of death could not turne Daniel from his course:
fear of death could not turn daniel from his course:
n1 pp-f n1 vmd xx vvi np1 p-acp po31 n1:
(39) treatise (DIV2)
1982
Image 12
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he prayed (notwithstanding the Kings contrary decree) three times a day, as he did afore-time.
he prayed (notwithstanding the Kings contrary Decree) three times a day, as he did aforetime.
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(39) treatise (DIV2)
1982
Image 12
6621
This phrase, as afore-time, implieth a constant course. Great reason there is that we should be constant, for
This phrase, as aforetime, Implies a constant course. Great reason there is that we should be constant, for
d n1, p-acp n1, vvz dt j n1. j n1 pc-acp vbz cst pns12 vmd vbi j, c-acp
(39) treatise (DIV2)
1982
Image 12
6622
1 There is in vs a naturall proanenesse to waxe cold and faint in prayer. Water is not more proane to be cold, nor an heauy weight to fall downward,
1 There is in us a natural proanenesse to wax cold and faint in prayer. Water is not more proane to be cold, nor an heavy weight to fallen downward,
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(39) treatise (DIV2)
1984
Image 12
6623
then we to waxe dull in this heauenly exercise.
then we to wax dull in this heavenly exercise.
cs pns12 pc-acp vvi j p-acp d j n1.
(39) treatise (DIV2)
1984
Image 12
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Wherefore as fire must constantly be put vnder water to keep it hot, and a weight must cōstantly be wound vp to keep it from the ground,
Wherefore as fire must constantly be put under water to keep it hight, and a weight must constantly be wound up to keep it from the ground,
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(39) treatise (DIV2)
1984
Image 12
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so must wee by constant prayer quicken vp our soules, and keepe them aloft.
so must we by constant prayer quicken up our Souls, and keep them aloft.
av vmb pns12 p-acp j n1 vvi a-acp po12 n2, cc vvi pno32 av.
(39) treatise (DIV2)
1984
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2 The Diuel wil take great aduantage by once omitting it, and moue vs to omit it againe and againe;
2 The devil will take great advantage by once omitting it, and move us to omit it again and again;
crd dt n1 vmb vvi j n1 p-acp a-acp vvg pn31, cc vvb pno12 pc-acp vvi pn31 av cc av;
(39) treatise (DIV2)
1985
Image 12
6627
and so by degrees bring vs to an vtter •is-vse of it.
and so by Degrees bring us to an utter •is-vse of it.
cc av p-acp n2 vvb pno12 p-acp dt j j pp-f pn31.
(39) treatise (DIV2)
1985
Image 12
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Assuredly they which once omit their course of praying, shall finde the next time they come to pray, a more then vsuall dulnesse thereto:
Assuredly they which once omit their course of praying, shall find the next time they come to pray, a more then usual dulness thereto:
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(39) treatise (DIV2)
1985
Image 12
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which is partly thorow Gods iust iudgement, who thus punisheth our neglect of this duty, partly thorow our naturall indisposition thereto,
which is partly thorough God's just judgement, who thus Punisheth our neglect of this duty, partly thorough our natural indisposition thereto,
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(39) treatise (DIV2)
1985
Image 12
6630
and partly thorow the subtilty and malice of the Diuell, who thus seeketh to diuert vs cleane from our course. §. 121. Of Canonicall houres.
and partly thorough the subtlety and malice of the devil, who thus seeks to divert us clean from our course. §. 121. Of Canonical hours.
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(39) treatise (DIV2)
1985
Image 12
6631
Quest. VVHat difference is there betwixt this constant obseruing set times, and Popish canonicall houres of prayers?Quest. What difference is there betwixt this constant observing Set times, and Popish canonical hours of Prayers?
n1. q-crq n1 vbz a-acp p-acp d j vvg n1 n2, cc j j n2 pp-f n2?
(39) treatise (DIV2)
1986
Image 12
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Answ. 1. Their canonicall houres are grounded on superstition, as the reasons which they themselues alledge doe shew: Answer 1. Their canonical hours Are grounded on Superstition, as the Reasons which they themselves allege do show:
np1 crd po32 j n2 vbr vvn p-acp n1, c-acp dt n2 r-crq pns32 px32 vvb vdb vvi:
(39) treatise (DIV2)
1987
Image 12
6633
for they appoint seuen houres of prayer for euery day. The first before day, because Christ was then taken.
for they appoint seuen hours of prayer for every day. The First before day, Because christ was then taken.
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(39) treatise (DIV2)
1987
Image 12
6634
The second at the first houre, because then hee was led to Pilat. The third at the third houre, because then he was mocked.
The second At the First hour, Because then he was led to Pilat. The third At the third hour, Because then he was mocked.
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(39) treatise (DIV2)
1987
Image 12
6635
The fourth at the sixt houre: because then he was crucified. The fift at the ninth houre, because then he gaue vp the Ghost.
The fourth At the sixt hour: Because then he was Crucified. The fift At the ninth hour, Because then he gave up the Ghost.
dt ord p-acp dt ord n1: c-acp cs pns31 vbds vvn. dt ord p-acp dt ord n1, c-acp cs pns31 vvd a-acp dt n1.
(39) treatise (DIV2)
1987
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The sixt in the euening, because then hee was taken from the Crosse. The seuenth in the completory, because then he was buried.
The sixt in the evening, Because then he was taken from the Cross. The Seventh in the completory, Because then he was buried.
dt ord p-acp dt n1, c-acp cs pns31 vbds vvn p-acp dt n1. dt ord p-acp dt n1, c-acp cs pns31 vbds vvn.
(39) treatise (DIV2)
1987
Image 12
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These reasons are superstitious, no good grounds.
These Reasons Are superstitious, no good grounds.
np1 n2 vbr j, dx j n2.
(39) treatise (DIV2)
1987
Image 12
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In other houres wee may finde other things done to Christ, as his bringing to Annas, to Caiphas, to Herod, his accusations, scourging, &c. and so make euery houre a canonicall houre for prayer.
In other hours we may find other things done to christ, as his bringing to Annas, to Caiaphas, to Herod, his accusations, scourging, etc. and so make every hour a canonical hour for prayer.
p-acp j-jn n2 pns12 vmb vvi j-jn n2 vdn p-acp np1, c-acp po31 n-vvg p-acp npg1, p-acp np1, p-acp np1, po31 n2, vvg, av cc av vvb d n1 dt j n1 p-acp n1.
(39) treatise (DIV2)
1987
Image 12
6639
Wee haue better reasons, as I shewed before. 2 They place Religion in the very obseruing of set times. We doe not so:
we have better Reasons, as I showed before. 2 They place Religion in the very observing of Set times. We do not so:
pns12 vhb jc n2, c-acp pns11 vvd a-acp. crd pns32 vvb n1 p-acp dt j vvg pp-f j-vvn n2. pns12 vdb xx av:
(39) treatise (DIV2)
1987
Image 12
6640
for we set not the same continuance for all, some may hold out an houre, same halfe, some but a quarter, some longer, some shorter.
for we Set not the same Continuance for all, Some may hold out an hour, same half, Some but a quarter, Some longer, Some shorter.
c-acp pns12 vvb xx dt d n1 p-acp d, d vmb vvi av dt n1, d n-jn, d p-acp dt n1, d av-jc, d jc.
(39) treatise (DIV2)
1988
Image 12
6641
Neither doe we tye all to the same houre. A strong able person that vseth to rise betimes, may pray at three or foure,
Neither do we tie all to the same hour. A strong able person that uses to rise betimes, may pray At three or foure,
av-dx vdb pns12 vvb d p-acp dt d n1. dt j j n1 cst vvz pc-acp vvi av, vmb vvi p-acp crd cc crd,
(39) treatise (DIV2)
1988
Image 12
6642
or fiue of the clock in the morning, as soone as heriseth. Another that is weake, and notable to rise so soone, may when he can rise.
or fiue of the clock in the morning, as soon as heriseth. another that is weak, and notable to rise so soon, may when he can rise.
cc crd pp-f dt n1 p-acp dt n1, c-acp av c-acp vvz. n-jn cst vbz j, cc j pc-acp vvi av av, vmb c-crq pns31 vmb vvi.
(39) treatise (DIV2)
1988
Image 12
6643
3 They content themselues with saying ouer so many prayers as may bee in such a set time, though their hearts goe not with one word:
3 They content themselves with saying over so many Prayers as may be in such a Set time, though their hearts go not with one word:
crd pns32 vvb px32 p-acp vvg a-acp av d n2 c-acp vmb vbi p-acp d dt j-vvn n1, c-acp po32 n2 vvb xx p-acp crd n1:
(39) treatise (DIV2)
1989
Image 12
6644
for their prayers being in lattin, many cannot vnderstand what they pray. We account such prayers meere lip-labour.
for their Prayers being in latin, many cannot understand what they pray. We account such Prayers mere lip-labour.
c-acp po32 n2 vbg p-acp njp, d vmbx vvi r-crq pns32 vvb. pns12 vvb d n2 j n1.
(39) treatise (DIV2)
1989
Image 12
6645
Neither doe wee measure our prayers by a set time, but wee measure our time by our deuotion and affection in prayer.
Neither do we measure our Prayers by a Set time, but we measure our time by our devotion and affection in prayer.
av-dx vdb pns12 vvb po12 n2 p-acp dt j-vvn n1, cc-acp pns12 vvb po12 n1 p-acp po12 n1 cc n1 p-acp n1.
(39) treatise (DIV2)
1989
Image 12
6646
4 They appropriate their canonicall houres to ecclesiasticall persons onely, as Priests, Munks, Nunnes, &c. Wee make our dayly times of prayer common to all Christians:
4 They Appropriate their canonical hours to ecclesiastical Persons only, as Priests, Munks, Nuns, etc. we make our daily times of prayer Common to all Christians:
crd pns32 vvi po32 j n2 p-acp j n2 av-j, p-acp n2, np1, n2, av pns12 vvb po12 j n2 pp-f n1 j p-acp d np1:
(39) treatise (DIV2)
1990
Image 12
6647
because prayer is a duty belonging to all.
Because prayer is a duty belonging to all.
c-acp n1 vbz dt n1 vvg p-acp d.
(39) treatise (DIV2)
1990
Image 12
6648
5 Some of their houres, namely, at mid-night, are very vnseasonable to be ordinarily and daily performed:
5 some of their hours, namely, At midnight, Are very unseasonable to be ordinarily and daily performed:
crd d pp-f po32 n2, av, p-acp n1, vbr av j pc-acp vbi av-j cc av-j vvn:
(39) treatise (DIV2)
1991
Image 12
6649
they are neither meet for the health of mā (that being the most seasonable time to rest in) nor for the worshippe of God, which must needes at that time bee drousily performed.
they Are neither meet for the health of man (that being the most seasonable time to rest in) nor for the worship of God, which must needs At that time be drousily performed.
pns32 vbr dx j p-acp dt n1 pp-f n1 (cst vbg dt av-ds j n1 pc-acp vvi p-acp) ccx p-acp dt n1 pp-f np1, r-crq vmb av p-acp d n1 vbi av-j vvn.
(39) treatise (DIV2)
1991
Image 12
6650
Our times are the most seasonable that may be. 6 Their houres are so many, that other necessary businesses must needs be omitted:
Our times Are the most seasonable that may be. 6 Their hours Are so many, that other necessary businesses must needs be omitted:
po12 n2 vbr dt av-ds j cst vmb vbi. crd po32 n2 vbr av d, d j-jn j n2 vmb av vbi vvn:
(39) treatise (DIV2)
1991
Image 12
6651
they affoord not time enough for Ministers to study, and performe other ministeriall functions belonging to their place.
they afford not time enough for Ministers to study, and perform other ministerial functions belonging to their place.
pns32 vvb xx n1 av-d p-acp n2 pc-acp vvi, cc vvi j-jn j-jn n2 vvg p-acp po32 n1.
(39) treatise (DIV2)
1992
Image 12
6652
Our times are such as may well bee affoorded to prayer, by those that haue the most and greatest imployments.
Our times Are such as may well be afforded to prayer, by those that have the most and greatest employments.
po12 n2 vbr d c-acp vmb av vbi vvn p-acp n1, p-acp d cst vhb dt ds cc js n2.
(39) treatise (DIV2)
1992
Image 12
6653
7 They are so superstitious on the one side in keeping their number and stinted houres, and on the other side so carelesse in the due time, that they giue tollerations to obserue all the seuen houres in one part of the day,
7 They Are so superstitious on the one side in keeping their number and stinted hours, and on the other side so careless in the due time, that they give tolerations to observe all the seuen hours in one part of the day,
crd pns32 vbr av j p-acp dt crd n1 p-acp vvg po32 n1 cc vvd n2, cc p-acp dt j-jn n1 av j p-acp dt j-jn n1, cst pns32 vvb n2 pc-acp vvi d dt crd n2 p-acp crd n1 pp-f dt n1,
(39) treatise (DIV2)
1993
Image 12
6654
and none in the other part. Wee affood no such tollerations.
and none in the other part. we affood not such tolerations.
cc pix p-acp dt j-jn n1. pns12 n1 xx d n2.
(39) treatise (DIV2)
1993
Image 12
6655
Euening prayer would not be performed in the morning, though a double taske of the Word may bee read at once.
Evening prayer would not be performed in the morning, though a double task of the Word may be read At once.
n1 n1 vmd xx vbi vvn p-acp dt n1, cs dt j-jn n1 pp-f dt n1 vmb vbi vvn p-acp a-acp.
(39) treatise (DIV2)
1993
Image 12
6656
§. 122 Of neglecting times of Prayer.
§. 122 Of neglecting times of Prayer.
§. crd pp-f vvg n2 pp-f n1.
(39) treatise (DIV2)
1993
Image 12
6657
LEt vs bee carefull and conscionable as in setting vnto our selues fit times of prayer,
LEt us be careful and conscionable as in setting unto our selves fit times of prayer,
vvb pno12 vbi j cc j c-acp p-acp vvg p-acp po12 n2 j n2 pp-f n1,
(39) treatise (DIV2)
1994
Image 12
6658
so also in keeping of them.
so also in keeping of them.
av av p-acp vvg pp-f pno32.
(39) treatise (DIV2)
1994
Image 12
6659
Many suffer euery small occasion, the least busines, a matter of little gaine, yea, a matter of pleasure and sport to interrupt their course:
Many suffer every small occasion, the least business, a matter of little gain, yea, a matter of pleasure and sport to interrupt their course:
av-d vvb d j n1, dt ds n1, dt n1 pp-f j n1, uh, dt n1 pp-f n1 cc n1 pc-acp vvi po32 n1:
(39) treatise (DIV2)
1994
Image 12
6660
They are farre from Daniels minde.
They Are Far from Daniel's mind.
pns32 vbr av-j p-acp np1 n1.
(39) treatise (DIV2)
1994
Image 12
6661
If they could truly feele and discerne the sweetnesse and comfort of prayer, they would bee otherwise minded then they are.
If they could truly feel and discern the sweetness and Comfort of prayer, they would be otherwise minded then they Are.
cs pns32 vmd av-j vvi cc vvi dt n1 cc n1 pp-f n1, pns32 vmd vbi av vvn av pns32 vbr.
(39) treatise (DIV2)
1994
Image 12
6662
For our parts let vs preferre it to all things, and let all things whatsoeuer giue place to it.
For our parts let us prefer it to all things, and let all things whatsoever give place to it.
p-acp po12 n2 vvb pno12 vvi pn31 p-acp d n2, cc vvb d n2 r-crq vvb n1 p-acp pn31.
(39) treatise (DIV2)
1994
Image 12
6663
Thus shall wee manifest our reuerend and high account of God, of his worshippe, and of his blessing.
Thus shall we manifest our reverend and high account of God, of his worship, and of his blessing.
av vmb pns12 vvi po12 j-jn cc j n1 pp-f np1, pp-f po31 n1, cc pp-f po31 n1.
(39) treatise (DIV2)
1994
Image 12
6664
If in the morning necessary businesse bee to be performed, let vs rise so much the sooner to pray, rather lose of our sleepe then omit that exercise:
If in the morning necessary business be to be performed, let us rise so much the sooner to pray, rather loose of our sleep then omit that exercise:
cs p-acp dt n1 j n1 vbb pc-acp vbi vvn, vvb pno12 vvi av av-d dt av-c pc-acp vvi, av-c vvb pp-f po12 n1 av vvi d n1:
(39) treatise (DIV2)
1994
Image 12
6665
so at night, if extraordinary businesse hold thee vp late, sit vp a little the longer for prayer sake.
so At night, if extraordinary business hold thee up late, fit up a little the longer for prayer sake.
av p-acp n1, cs j n1 vvb pno21 a-acp j, vvb a-acp dt j dt av-jc p-acp n1 n1.
(39) treatise (DIV2)
1994
Image 12
6666
They who conscionably and constantly vse it, think not themselues safe in a morning, till they haue commended themselues by prayer to God:
They who Conscionably and constantly use it, think not themselves safe in a morning, till they have commended themselves by prayer to God:
pns32 r-crq av-j cc av-j vvi pn31, vvb xx px32 j p-acp dt n1, c-acp pns32 vhb vvn px32 p-acp n1 p-acp np1:
(39) treatise (DIV2)
1994
Image 12
6667
they are much disquieted, if by any occasion it bee omitted:
they Are much disquieted, if by any occasion it be omitted:
pns32 vbr av-d vvn, cs p-acp d n1 pn31 vbi vvn:
(39) treatise (DIV2)
1994
Image 12
6668
some dare not eate, nor drinke in a morning till they haue prayed, nor at euen goe to bed till they haue prayed againe. A good religious minde.
Some Dare not eat, nor drink in a morning till they have prayed, nor At even go to Bed till they have prayed again. A good religious mind.
d vvb xx vvi, ccx vvi p-acp dt n1 c-acp pns32 vhb vvn, ccx p-acp av-j vvi p-acp n1 c-acp pns32 vhb vvn av. dt j j n1.
(39) treatise (DIV2)
1994
Image 12
6669
§ 123. Of praying in all affaires. 3 VVHatsoeuer we goe about, or wheresoeuer we are, we must pray.
§ 123. Of praying in all affairs. 3 Whatsoever we go about, or wheresoever we Are, we must pray.
§ crd pp-f vvg p-acp d n2. crd r-crq pns12 vvb a-acp, cc c-crq pns12 vbr, pns12 vmb vvi.
(39) treatise (DIV2)
1994
Image 12
6670
If we goe about any religious exercise, any work of our calling, any duty of loue, any honest & lawful recreation, we must pray:
If we go about any religious exercise, any work of our calling, any duty of love, any honest & lawful recreation, we must pray:
cs pns12 vvb p-acp d j n1, d n1 pp-f po12 n1, d n1 pp-f n1, d j cc j n1, pns12 vmb vvi:
(39) treatise (DIV2)
1995
Image 12
6671
when we goe to meat, to sleep, to walk abroad, to ride a iorney pray, at home, in the field, in our Inne, in prison, on the sea, in a forren country, in time of prosperity, in time of aduersity, in season, at our times appointed, out of season, at other times, night and day pray.
when we go to meat, to sleep, to walk abroad, to ride a journey pray, At home, in the field, in our Inn, in prison, on the sea, in a foreign country, in time of Prosperity, in time of adversity, in season, At our times appointed, out of season, At other times, night and day pray.
c-crq pns12 vvb p-acp n1, pc-acp vvi, pc-acp vvi av, pc-acp vvi dt n1 vvb, p-acp n1-an, p-acp dt n1, p-acp po12 n1, p-acp n1, p-acp dt n1, p-acp dt j n1, p-acp n1 pp-f n1, p-acp n1 pp-f n1, p-acp n1, p-acp po12 n2 vvn, av pp-f n1, p-acp j-jn n2, n1 cc n1 vvb.
(39) treatise (DIV2)
1995
Image 12
6672
So much implieth the Apostle where he willeth men to pray in euery place, and these phrases, alwaies, at al times, cōtinually, without ceasing, imply as much.
So much Implies the Apostle where he wills men to pray in every place, and these phrases, always, At all times, continually, without ceasing, imply as much.
av d vvz dt n1 c-crq pns31 vvz n2 pc-acp vvi p-acp d n1, cc d n2, av, p-acp d n2, av-j, p-acp vvg, vvb p-acp d.
(39) treatise (DIV2)
1995
Image 12
6673
1 Prayer sanctifieth euery thing, euery place, as wee shewed in the fift branch of the necessitie of prayer.
1 Prayer Sanctifieth every thing, every place, as we showed in the fift branch of the necessity of prayer.
crd n1 vvz d n1, d n1, c-acp pns12 vvd p-acp dt ord n1 pp-f dt n1 pp-f n1.
(39) treatise (DIV2)
1996
Image 12
6674
2 We cannot expect a blessing in any thing, except by prayer we craue it. It is in vaine to rise early, aud to lye downe late without prayer.
2 We cannot expect a blessing in any thing, except by prayer we crave it. It is in vain to rise early, and to lie down late without prayer.
crd pns12 vmbx vvi dt n1 p-acp d n1, c-acp p-acp n1 pns12 vvb pn31. pn31 vbz p-acp j pc-acp vvi av-j, cc pc-acp vvi a-acp av-j p-acp n1.
(39) treatise (DIV2)
1997
Image 12
6675
Therefore Moses prayeth that God would establish the workes of their hands.
Therefore Moses Prayeth that God would establish the works of their hands.
av np1 vvz cst np1 vmd vvi dt n2 pp-f po32 n2.
(39) treatise (DIV2)
1997
Image 12
6676
No maruell wee prosper so little in the holy and ciuill things we take in hand,
No marvel we prosper so little in the holy and civil things we take in hand,
dx n1 pns12 vvb av j p-acp dt j cc j n2 pns12 vvb p-acp n1,
(39) treatise (DIV2)
1998
Image 12
6677
and that euery where in euery thing we meete with many crosses and vexations. The means of making things prosper, and of preuenting crosses is rarely vsed.
and that every where in every thing we meet with many Crosses and vexations. The means of making things prosper, and of preventing Crosses is rarely used.
cc cst d c-crq p-acp d n1 pns12 vvb p-acp d n2 cc n2. dt n2 pp-f vvg n2 vvi, cc pp-f vvg n2 vbz av-j vvn.
(39) treatise (DIV2)
1998
Image 12
6678
No maruell also that God oft with-holdeth many good things from vs; due praise is not giuen for such good things as he giueth. §. 124. Of continuall Eiaculations.
No marvel also that God oft withholdeth many good things from us; endue praise is not given for such good things as he gives. §. 124. Of continual Ejaculations.
dx n1 av cst np1 av j d j n2 p-acp pno12; vvb n1 vbz xx vvn p-acp d j n2 c-acp pns31 vvz. §. crd pp-f j n2.
(39) treatise (DIV2)
1998
Image 12
6679
4 OVr hearts ought euery moment to be ready, and prepared to be lift vp to God:
4 Our hearts ought every moment to be ready, and prepared to be lift up to God:
crd po12 n2 vmd d n1 pc-acp vbi j, cc vvd pc-acp vbi vvn a-acp p-acp np1:
(39) treatise (DIV2)
1999
Image 12
6680
euen when we haue not opportunity of time and place to vtter any prayer with our mouthes, in heart we must pray,
even when we have not opportunity of time and place to utter any prayer with our mouths, in heart we must pray,
av-j c-crq pns12 vhb xx n1 pp-f n1 cc n1 pc-acp vvi d n1 p-acp po12 n2, p-acp n1 pns12 vmb vvi,
(39) treatise (DIV2)
1999
Image 12
6681
as Moses and Nehemiah. This is that mentall and sudden prayer whereof I spake before.
as Moses and Nehemiah. This is that mental and sudden prayer whereof I spoke before.
c-acp np1 cc np1. d vbz cst j cc j n1 c-crq pns11 vvd a-acp.
(39) treatise (DIV2)
1999
Image 12
6682
Concerning this kind, if any shall aske (as Peter in another case did) how oft shall I pray in a day;
Concerning this kind, if any shall ask (as Peter in Another case did) how oft shall I pray in a day;
vvg d n1, cs d vmb vvi (c-acp np1 p-acp j-jn n1 vdd) c-crq av vmb pns11 vvi p-acp dt n1;
(39) treatise (DIV2)
1999
Image 12
6683
seuen times, as Dauid did? I answer (as Christ did to Peter) I say not to thee vnto seuen times, but vnto seuentie times seuen times:
seuen times, as David did? I answer (as christ did to Peter) I say not to thee unto seuen times, but unto seuentie times seuen times:
crd n2, p-acp np1 vdd? pns11 vvb (c-acp np1 vdd p-acp np1) pns11 vvb xx p-acp pno21 p-acp crd n2, cc-acp p-acp crd n2 crd n2:
(39) treatise (DIV2)
1999
Image 12
6684
euen euery moment, as the least occasion is offered, and so often as the Spirit of God moueth.
even every moment, as the least occasion is offered, and so often as the Spirit of God moves.
av d n1, c-acp dt ds n1 vbz vvn, cc av av c-acp dt n1 pp-f np1 vvz.
(39) treatise (DIV2)
1999
Image 12
6685
If we obserue our selues or others to stand in need of any blessing, instantly let our hearts be lift vp to God:
If we observe our selves or Others to stand in need of any blessing, instantly let our hearts be lift up to God:
cs pns12 vvb po12 n2 cc n2-jn pc-acp vvi p-acp n1 pp-f d n1, av-jn vvi po12 n2 vbb vvn a-acp p-acp np1:
(39) treatise (DIV2)
1999
Image 12
6686
when any of Gods blessings come to our minde by the relation of others, by our owne cogitation, by any present fruition,
when any of God's blessings come to our mind by the Relation of Others, by our own cogitation, by any present fruition,
c-crq d pp-f npg1 n2 vvb p-acp po12 n1 p-acp dt n1 pp-f n2-jn, p-acp po12 d n1, p-acp d j n1,
(39) treatise (DIV2)
1999
Image 12
6687
or by any other meanes, presently (in heart at least) blesse God:
or by any other means, presently (in heart At least) bless God:
cc p-acp d j-jn n2, av-j (p-acp n1 p-acp ds) vvb np1:
(39) treatise (DIV2)
1999
Image 12
6688
learne of the little birds, which lift vp their bils to heauen, so oft as they take a little water into them.
Learn of the little Birds, which lift up their bills to heaven, so oft as they take a little water into them.
vvb pp-f dt j n2, r-crq vvd a-acp po32 n2 p-acp n1, av av c-acp pns32 vvb dt j n1 p-acp pno32.
(39) treatise (DIV2)
1999
Image 12
6689
§. 125. Of giuing thankes alwayes.
§. 125. Of giving thanks always.
§. crd pp-f vvg n2 av.
(39) treatise (DIV2)
1999
Image 12
6690
VVEE haue an excellent patterne hereof in that man that was A man after Gods owne heart, that sweet Singer of Israel: as he was very frequent vpon all occasions in making petition to God, so also in thanksgiuing:
WE have an excellent pattern hereof in that man that was A man After God's own heart, that sweet Singer of Israel: as he was very frequent upon all occasions in making petition to God, so also in thanksgiving:
pns12 vhb dt j n1 av p-acp d n1 cst vbds dt n1 p-acp n2 d n1, cst j n1 pp-f np1: c-acp pns31 vbds av j p-acp d n2 p-acp vvg n1 p-acp np1, av av p-acp n1:
(39) treatise (DIV2)
2000
Image 12
6691
many Psalmes he beginneth and endeth with praise: yea euery verse of some Psalmes beginneth with an exhortation hereunto:
many Psalms he begins and Endeth with praise: yea every verse of Some Psalms begins with an exhortation hereunto:
d n2 pns31 vvz cc vvz p-acp n1: uh d n1 pp-f d n2 vvz p-acp dt n1 av:
(39) treatise (DIV2)
2000
Image 12
6692
and euery verse of other Psalmes end with a thankfull acknowledgement of Gods mercie: Diuers verses in many Psalmes both beginne and end with praising God.
and every verse of other Psalms end with a thankful acknowledgement of God's mercy: Diverse Verses in many Psalms both begin and end with praising God.
cc d n1 pp-f j-jn n2 vvb p-acp dt j n1 pp-f npg1 n1: j n2 p-acp d n2 d vvi cc vvi p-acp vvg np1.
(39) treatise (DIV2)
2000
Image 12
6693
There is nothing which that booke of Psalmes more tumbleth vp and downe (repeating it very often againe,
There is nothing which that book of Psalms more tumbleth up and down (repeating it very often again,
pc-acp vbz pix r-crq cst n1 pp-f n2 av-dc vvz a-acp cc a-acp (vvg pn31 av av av,
(39) treatise (DIV2)
2000
Image 12
6694
and againe) then this clause, Praise yee the Lord: yea his Psalmes of humiliation, which hee beginneth with sobs and teares, hee endeth with praise. A worthy patterne to follow:
and again) then this clause, Praise ye the Lord: yea his Psalms of humiliation, which he begins with sobs and tears, he Endeth with praise. A worthy pattern to follow:
cc av) av d n1, vvb pn22 dt n1: uh po31 n2 pp-f n1, r-crq pns31 vvz p-acp n2 cc n2, pns31 vvz p-acp n1. dt j n1 pc-acp vvi:
(39) treatise (DIV2)
2000
Image 12
6695
the more frequent we are in thanksgiuing;
the more frequent we Are in thanksgiving;
dt av-dc j pns12 vbr p-acp n1;
(39) treatise (DIV2)
2000
Image 12
6696
the more doe we resemble the triumphant Church in heauen, which cease not day nor night, saying, Holy, Holy, Holy, Lord God Almightie.
the more do we resemble the triumphant Church in heaven, which cease not day nor night, saying, Holy, Holy, Holy, Lord God Almighty.
dt n1 vdb pns12 vvi dt j n1 p-acp n1, r-crq vvb xx n1 ccx n1, vvg, j, j, j, n1 np1 j-jn.
(39) treatise (DIV2)
2000
Image 12
6697
In the booke of Reuelation, it is oft noted that the heauenly Spirits, so soone as any occasion was offered, presently fell on their faces and gaue glory to God. In the book of Revelation, it is oft noted that the heavenly Spirits, so soon as any occasion was offered, presently fell on their faces and gave glory to God.
p-acp dt n1 pp-f n1, pn31 vbz av vvn cst dt j n2, av av c-acp d n1 vbds vvn, av-j vvd p-acp po32 n2 cc vvd n1 p-acp np1.
(39) treatise (DIV2)
2000
Image 12
6698
They doe after an holy manner rebound vp and downe this word, Hallelu-Iah, one from another. They do After an holy manner rebound up and down this word, Hallelujah, one from Another.
pns32 vdb p-acp dt j n1 vvi a-acp cc a-acp d n1, j, pi p-acp n-jn.
(39) treatise (DIV2)
2000
Image 12
6699
Thus doe they alwayes giue thankes. It well beseemeth them:
Thus do they always give thanks. It well beseems them:
av vdb pns32 av vvb n2. pn31 av vvz pno32:
(39) treatise (DIV2)
2000
Image 12
6700
how can it then but well beseeme vs? wee must endeauor to be like them:
how can it then but well beseem us? we must endeavour to be like them:
c-crq vmb pn31 av p-acp av vvb pno12? pns12 vmb vvi pc-acp vbi av-j pno32:
(39) treatise (DIV2)
2000
Image 12
6701
onely heere lieth a difference betwixt them and vs, that all teares are wiped away from their eyes,
only Here lies a difference betwixt them and us, that all tears Are wiped away from their eyes,
av-j av vvz dt n1 p-acp pno32 cc pno12, cst d n2 vbr vvn av p-acp po32 n2,
(39) treatise (DIV2)
2000
Image 12
6702
so as they haue not such matter of supplication as we haue: we must mixe petition and thanksgiuing together:
so as they have not such matter of supplication as we have: we must mix petition and thanksgiving together:
av c-acp pns32 vhb xx d n1 pp-f n1 c-acp pns12 vhb: pns12 vmb vvi n1 cc n1 av:
(39) treatise (DIV2)
2000
Image 12
6703
so giue thankes alwayes, as wee make supplication alwayes: for to both these parts of prayer is this extent to be applied: one must not exclude another:
so give thanks always, as we make supplication always: for to both these parts of prayer is this extent to be applied: one must not exclude Another:
av vvb n2 av, c-acp pns12 vvb n1 av: p-acp p-acp d d n2 pp-f n1 vbz d n1 pc-acp vbi vvn: pi vmb xx vvi j-jn:
(39) treatise (DIV2)
2000
Image 12
6704
neither must either of them exclude any other duetie. THE FOVRTH PART. The Ground of Prayer.
neither must either of them exclude any other duty. THE FOURTH PART. The Ground of Prayer.
dx vmb av-d pp-f pno32 vvi d j-jn n1. dt ord n1. dt n1 pp-f n1.
(39) treatise (DIV2)
2000
Image 12
6705
§. 126. Of the meaning of this phrase in the Spirit.
§. 126. Of the meaning of this phrase in the Spirit.
§. crd pp-f dt n1 pp-f d n1 p-acp dt n1.
(39) treatise (DIV2)
2000
Image 12
6706
THe third general branch concerning praier, is the ground from whence it ariseth, and that is the Spirit. Pray in the Spirit, saith the Apostle.
THe third general branch Concerning prayer, is the ground from whence it arises, and that is the Spirit. prey in the Spirit, Says the Apostle.
dt ord n1 n1 vvg n1, vbz dt n1 p-acp c-crq pn31 vvz, cc d vbz dt n1. n1 p-acp dt n1, vvz dt n1.
(39) treatise (DIV2)
2001
Image 12
6707
Some heere vnderstand the spirit of man, which is the soule and heart of a man:
some Here understand the Spirit of man, which is the soul and heart of a man:
d av vvb dt n1 pp-f n1, r-crq vbz dt n1 cc n1 pp-f dt n1:
(39) treatise (DIV2)
2001
Image 12
6708
and so is this phrase vsed, where the Apostle saith, I will pray with the Spirit, or in the Spirit.
and so is this phrase used, where the Apostle Says, I will pray with the Spirit, or in the Spirit.
cc av vbz d n1 vvd, c-crq dt n1 vvz, pns11 vmb vvi p-acp dt n1, cc p-acp dt n1.
(39) treatise (DIV2)
2001
Image 12
6709
Others vnderstand the Spirit of God, which is the holy Ghost:
Others understand the Spirit of God, which is the holy Ghost:
ng2-jn vvb dt n1 pp-f np1, r-crq vbz dt j n1:
(39) treatise (DIV2)
2001
Image 12
6710
and so is this phrase vsed, f where the Apostle Iude saith, Pray in the holy Ghost, and where Saint Paul saith, The Spirit maketh request for vs. I take it, that they which exclude either of these, come short of the Apostles meaning:
and so is this phrase used, f where the Apostle Iude Says, Pray in the holy Ghost, and where Saint Paul Says, The Spirit makes request for us I take it, that they which exclude either of these, come short of the Apostles meaning:
cc av vbz d n1 vvd, zz c-crq dt n1 np1 vvz, vvb p-acp dt j n1, cc q-crq n1 np1 vvz, dt n1 vvz n1 p-acp pno12 pns11 vvb pn31, cst pns32 r-crq vvi d pp-f d, vvb j pp-f dt n2 vvg:
(39) treatise (DIV2)
2001
Image 12
6711
for I doubt not but he heere intendeth both the Spirit of God and also the spirit of man, sure I am that both may stand together,
for I doubt not but he Here intends both the Spirit of God and also the Spirit of man, sure I am that both may stand together,
c-acp pns11 vvb xx cc-acp pns31 av vvz d dt n1 pp-f np1 cc av dt n1 pp-f n1, av-j pns11 vbm cst d vmb vvi av,
(39) treatise (DIV2)
2001
Image 12
6712
yea that both do alwaies concurre together and cannot be seuered: for without the holy Spirit of God, man cannot pray in his spirit and heart:
yea that both do always concur together and cannot be severed: for without the holy Spirit of God, man cannot pray in his Spirit and heart:
uh cst d vdb av vvi av cc vmbx vbi vvn: c-acp p-acp dt j n1 pp-f np1, n1 vmbx vvi p-acp po31 n1 cc n1:
(39) treatise (DIV2)
2001
Image 12
6713
and whensoeuer the Spirit of God helpeth vs to pray, hee stirreth vp our spirits and hearts to pray.
and whensoever the Spirit of God Helpeth us to pray, he stirs up our spirits and hearts to pray.
cc c-crq dt n1 pp-f np1 vvz pno12 pc-acp vvi, pns31 vvz a-acp po12 n2 cc n2 pc-acp vvi.
(39) treatise (DIV2)
2001
Image 12
6714
The spirit of man is that especiall place where the Spirit of God hath his residencie.
The Spirit of man is that especial place where the Spirit of God hath his residency.
dt n1 pp-f n1 vbz d j n1 c-crq dt n1 pp-f np1 vhz po31 n1.
(39) treatise (DIV2)
2001
Image 12
6715
This clause then affordeth vnto vs these two instructions.
This clause then affords unto us these two instructions.
d n1 av vvz p-acp pno12 d crd n2.
(39) treatise (DIV2)
2002
Image 12
6716
1 True prayer is a worke of the holy Spirit of God, and commeth from his motion.
1 True prayer is a work of the holy Spirit of God, and comes from his motion.
crd j n1 vbz dt n1 pp-f dt j n1 pp-f np1, cc vvz p-acp po31 n1.
(39) treatise (DIV2)
2003
Image 12
6717
2 Prayer framed by the Spirit of God, floweth out of the very spirit and heart of a man.
2 Prayer framed by the Spirit of God, flows out of the very Spirit and heart of a man.
crd n1 vvn p-acp dt n1 pp-f np1, vvz av pp-f dt j n1 cc n1 pp-f dt n1.
(39) treatise (DIV2)
2004
Image 12
6718
§. 127. Of the worke of the Spirit in prayer.
§. 127. Of the work of the Spirit in prayer.
§. crd pp-f dt n1 pp-f dt n1 p-acp n1.
(39) treatise (DIV2)
2004
Image 12
6719
FOr the first, note what the Prophet saith in Gods name to Ierusalem, I will powre vpon them the spirit of supplications.
FOr the First, note what the Prophet Says in God's name to Ierusalem, I will pour upon them the Spirit of supplications.
p-acp dt ord, n1 r-crq dt n1 vvz p-acp npg1 n1 p-acp np1, pns11 vmb vvi p-acp pno32 dt n1 pp-f n2.
(39) treatise (DIV2)
2005
Image 12
6720
He calleth the gifts of prayer the spirit of supplications, because it is Gods Spirit which worketh in vs this gift,
He calls the Gifts of prayer the Spirit of supplications, Because it is God's Spirit which works in us this gift,
pns31 vvz dt n2 pp-f n1 dt n1 pp-f n2, c-acp pn31 vbz ng1 n1 r-crq vvz p-acp pno12 d n1,
(39) treatise (DIV2)
2005
Image 12
6721
and inableth vs to call vpon God:
and enableth us to call upon God:
cc vvz pno12 pc-acp vvi p-acp np1:
(39) treatise (DIV2)
2005
Image 12
6722
in a like respect, Saint Paul vseth this phrase, The Spirit of faith. More plainely is this point proued, by that phrase which Saint Iude vseth, Praying in the holy Ghost:
in a like respect, Saint Paul uses this phrase, The Spirit of faith. More plainly is this point proved, by that phrase which Saint Iude uses, Praying in the holy Ghost:
p-acp dt j n1, n1 np1 vvz d n1, dt n1 pp-f n1. av-dc av-j vbz d n1 vvd, p-acp d n1 r-crq n1 np1 vvz, vvg p-acp dt j n1:
(39) treatise (DIV2)
2005
Image 12
6723
but most euidently by Saint Paul, who layeth it downe, first affirmatiuely, saying, The Spirit helpeth our infirmities, and maketh intercession for vs:
but most evidently by Saint Paul, who Layeth it down, First affirmatively, saying, The Spirit Helpeth our infirmities, and makes Intercession for us:
p-acp ds av-j p-acp n1 np1, r-crq vvz pn31 a-acp, ord av-jn, vvg, dt n1 vvz po12 n2, cc vvz n1 p-acp pno12:
(39) treatise (DIV2)
2005
Image 12
6724
then negatiuely, saying, Wee know not what to pray, &c. What may the Apostle meane by this phrase, The Spirit it selfe maketh intercession? Doth the holy Ghost truely and properly pray for vs,
then negatively, saying, we know not what to pray, etc. What may the Apostle mean by this phrase, The Spirit it self makes Intercession? Does the holy Ghost truly and properly pray for us,
av av-j, vvg, pns12 vvb xx r-crq pc-acp vvi, av q-crq vmb dt n1 vvb p-acp d n1, dt n1 pn31 n1 vvz n1? vdz dt j n1 av-j cc av-j vvb p-acp pno12,
(39) treatise (DIV2)
2005
Image 12
6725
as Christ our High Priest and Mediator, or as one of vs for another? Noe verily:
as christ our High Priest and Mediator, or as one of us for Another? Noah verily:
c-acp np1 po12 j n1 cc n1, cc c-acp pi pp-f pno12 p-acp n-jn? np1 av-j:
(39) treatise (DIV2)
2005
Image 12
6726
for then should the holy Ghost bee our Mediator (which was one of Arrius his heresies) an office which is neuer attributed to him, but appropriated to Christ:
for then should the holy Ghost be our Mediator (which was one of Arius his heresies) an office which is never attributed to him, but appropriated to christ:
c-acp av vmd dt j n1 vbi po12 n1 (r-crq vbds crd pp-f np1 po31 n2) dt n1 r-crq vbz av-x vvn p-acp pno31, cc-acp vvn p-acp np1:
(39) treatise (DIV2)
2005
Image 12
6727
For there is one God, and one Mediator betwixt God and man, the man Christ Iesus Besides, For there is one God, and one Mediator betwixt God and man, the man christ Iesus Beside,
p-acp pc-acp vbz crd np1, cc crd n1 p-acp np1 cc n1, dt n1 np1 np1 a-acp,
(39) treatise (DIV2)
2005
Image 12
6728
then also should God make request to God; for the holy Ghost is God, but not man also, as Christ was.
then also should God make request to God; for the holy Ghost is God, but not man also, as christ was.
cs av vmd np1 vvi n1 p-acp np1; p-acp dt j n1 vbz np1, cc-acp xx n1 av, c-acp np1 vbds.
(39) treatise (DIV2)
2005
Image 12
6729
The meaning then of the Apostle must needs bee this, that the Spirit of God stirreth vs vp to pray, quickning,
The meaning then of the Apostle must needs be this, that the Spirit of God stirs us up to pray, quickening,
dt n1 av pp-f dt n1 vmb av vbi d, cst dt n1 pp-f np1 vvz pno12 a-acp pc-acp vvi, j-vvg,
(39) treatise (DIV2)
2005
Image 12
6730
and putting life into our dead and dull spirits, yea inwardly, as it were, suggesteth vnto vs,
and putting life into our dead and dull spirits, yea inwardly, as it were, suggests unto us,
cc vvg n1 p-acp po12 j cc j n2, uh av-j, c-acp pn31 vbdr, vvz p-acp pno12,
(39) treatise (DIV2)
2005
Image 12
6731
and infuseth into vs such desires, such sighes & grones, yea and such words, as are acceptable to God, which for the truth and sincer•••e of them,
and infuseth into us such Desires, such sighs & groans, yea and such words, as Are acceptable to God, which for the truth and sincer•••e of them,
cc vvz p-acp pno12 d n2, d n2 cc n2, uh cc d n2, c-acp vbr j p-acp np1, r-crq p-acp dt n1 cc n1 pp-f pno32,
(39) treatise (DIV2)
2005
Image 12
6732
for the vehemencie and ardencie of them, for the power and efficacie of them are vnutterable: they pierce thorow the very heauens,
for the vehemency and ardency of them, for the power and efficacy of them Are unutterable: they pierce thorough the very heavens,
p-acp dt n1 cc n1 pp-f pno32, p-acp dt n1 cc n1 pp-f pno32 vbr j: pns32 vvb p-acp dt j n2,
(39) treatise (DIV2)
2005
Image 12
6733
and enter vnto the glorious Throne of Gods grace, and there make a loud crie in the eares of the Almightie.
and enter unto the glorious Throne of God's grace, and there make a loud cry in the ears of the Almighty.
cc vvi p-acp dt j n1 pp-f npg1 n1, cc pc-acp vvi dt j n1 p-acp dt n2 pp-f dt j-jn.
(39) treatise (DIV2)
2005
Image 12
6734
Therefore in the next verse the Apostle addeth, he that searcheth the hearts (that is, God the searcher of all hearts) knoweth what is the minde of the Spirit (that is, what desires, what sighes and groanes, what prayers proceed from the work of his Spirit, being stirred vp thereby in our spirits) for Gods Spirit informeth,
Therefore in the next verse the Apostle adds, he that Searches the hearts (that is, God the searcher of all hearts) Knoweth what is the mind of the Spirit (that is, what Desires, what sighs and groans, what Prayers proceed from the work of his Spirit, being stirred up thereby in our spirits) for God's Spirit Informeth,
av p-acp dt ord n1 dt n1 vvz, pns31 cst vvz dt n2 (cst vbz, np1 dt n1 pp-f d n2) vvz r-crq vbz dt n1 pp-f dt n1 (cst vbz, q-crq vvz, r-crq n2 cc n2, r-crq n2 vvb p-acp dt n1 pp-f po31 n1, vbg vvn a-acp av p-acp po12 n2) p-acp npg1 n1 vvz,
(39) treatise (DIV2)
2005
Image 12
6735
and instructeth our spirits to make prayers to God, according to the will of God, which otherwise were most impossible for vs to doe:
and Instructeth our spirits to make Prayers to God, according to the will of God, which otherwise were most impossible for us to do:
cc vvz po12 n2 pc-acp vvi n2 p-acp np1, vvg p-acp dt n1 pp-f np1, r-crq av vbdr av-ds j p-acp pno12 pc-acp vdi:
(39) treatise (DIV2)
2005
Image 12
6736
we neither could tell what to aske, nor how to aske.
we neither could tell what to ask, nor how to ask.
pns12 d vmd vvi r-crq pc-acp vvi, ccx c-crq pc-acp vvi.
(39) treatise (DIV2)
2005
Image 12
6737
Thus plainely and clearely we see, that true prayer commeth from the motion and worke of Gods Spirit:
Thus plainly and clearly we see, that true prayer comes from the motion and work of God's Spirit:
av av-j cc av-j pns12 vvb, cst j n1 vvz p-acp dt n1 cc n1 pp-f npg1 n1:
(39) treatise (DIV2)
2005
Image 12
6738
which may yet further be confirmed by comparing, Gal. 4. 6. with Rom. 8. 15. in that it is said, the Spirit in our hearts crieth Abba Father:
which may yet further be confirmed by comparing, Gal. 4. 6. with Rom. 8. 15. in that it is said, the Spirit in our hearts cries Abba Father:
r-crq vmb av av-j vbi vvn p-acp vvg, np1 crd crd p-acp np1 crd crd p-acp cst pn31 vbz vvn, dt n1 p-acp po12 n2 vvz np1 n1:
(39) treatise (DIV2)
2005
Image 12
6739
in this, by the Spirit we crie Abba Father.
in this, by the Spirit we cry Abba Father.
p-acp d, p-acp dt n1 pns12 vvb np1 n1.
(39) treatise (DIV2)
2005
Image 12
6740
The reasons why thus the Spirit prayeth, yea why it is needfull that the Spirit should pray,
The Reasons why thus the Spirit Prayeth, yea why it is needful that the Spirit should pray,
dt n2 c-crq av dt n1 vvz, uh q-crq pn31 vbz j cst dt n1 vmd vvi,
(39) treatise (DIV2)
2006
Image 12
6741
and so we pray in the Spirit, are these. 1 In regard of our naturall estate, we haue no abilitie at all to pray:
and so we pray in the Spirit, Are these. 1 In regard of our natural estate, we have no ability At all to pray:
cc av pns12 vvb p-acp dt n1, vbr d. vvn p-acp n1 pp-f po12 j n1, pns12 vhb dx n1 p-acp d pc-acp vvi:
(39) treatise (DIV2)
2006
Image 12
6742
a dead man can as wel craue help of another man, as a naturall man in faith craue succour of God.
a dead man can as well crave help of Another man, as a natural man in faith crave succour of God.
dt j n1 vmb a-acp av vvi n1 pp-f j-jn n1, c-acp dt j n1 p-acp n1 vvi n1 pp-f np1.
(39) treatise (DIV2)
2007
Image 12
6743
Wee are not sufficient of our selues, to thinke any thing as of our selues. Can we then be sufficient of our selues to pray aright? we Are not sufficient of our selves, to think any thing as of our selves. Can we then be sufficient of our selves to pray aright?
pns12 vbr xx j pp-f po12 n2, pc-acp vvi d n1 c-acp pp-f po12 n2. vmb pns12 av vbb j pp-f po12 n2 pc-acp vvi av?
(39) treatise (DIV2)
2007
Image 12
6744
2 In our regenerate estate wee are no longer able to doe any good thing,
2 In our regenerate estate we Are no longer able to do any good thing,
crd n1 po12 j-vvn n1 pns12 vbr dx jc j pc-acp vdi d j n1,
(39) treatise (DIV2)
2008
Image 12
6745
then the Spirit helpeth and assisteth vs. Though once we be inabled by the Spirit to pray aright, vet if the Spirit leaue vs and continue not in vs his powerfull worke, all our abilitie is gone (as a wheele which is turned about with an hand,
then the Spirit Helpeth and assisteth us Though once we be enabled by the Spirit to pray aright, vet if the Spirit leave us and continue not in us his powerful work, all our ability is gone (as a wheel which is turned about with an hand,
cs dt n1 vvz cc vvz pno12 c-acp a-acp pns12 vbb vvn p-acp dt n1 pc-acp vvi av, zz cs dt n1 vvb pno12 cc vvb xx p-acp pno12 po31 j n1, d po12 n1 vbz vvn (c-acp dt n1 r-crq vbz vvn a-acp p-acp dt n1,
(39) treatise (DIV2)
2008
Image 12
6746
if the hand be taken away, the wheele will soone stand still) it is needfull that vnto the first grace, following grace be added:
if the hand be taken away, the wheel will soon stand still) it is needful that unto the First grace, following grace be added:
cs dt n1 vbb vvn av, dt n1 vmb av vvi av) pn31 vbz j cst p-acp dt ord n1, vvg n1 vbi vvn:
(39) treatise (DIV2)
2008
Image 12
6747
for man after he is regenerate, still needeth the present, effectuall, continual worke of Gods holy Spirit.
for man After he is regenerate, still needs the present, effectual, continual work of God's holy Spirit.
p-acp n1 c-acp pns31 vbz vvn, av vvz dt j, j, j n1 pp-f npg1 j n1.
(39) treatise (DIV2)
2008
Image 12
6748
It is therefore said, He that hath begunne a good worke in you, will performe it vntill the day of Iesus Christ.
It is Therefore said, He that hath begun a good work in you, will perform it until the day of Iesus christ.
pn31 vbz av vvn, pns31 cst vhz vvn dt j n1 p-acp pn22, vmb vvi pn31 p-acp dt n1 pp-f np1 np1.
(39) treatise (DIV2)
2008
Image 12
6749
3 Though we knew how to pray, yet would not our prayer be acceptable to God,
3 Though we knew how to pray, yet would not our prayer be acceptable to God,
crd c-acp pns12 vvd c-crq pc-acp vvi, av vmd xx po12 n1 vbi j p-acp np1,
(39) treatise (DIV2)
2009
Image 12
6750
except it came from his Spirit:
except it Come from his Spirit:
c-acp pn31 vvd p-acp po31 n1:
(39) treatise (DIV2)
2009
Image 12
6751
it is attributed as a proper worke to the Spirit, that he maketh intercession according to the will of God (that is, it is attributed as a proper work to the Spirit, that he makes Intercession according to the will of God (that is,
pn31 vbz vvn p-acp dt j n1 p-acp dt n1, cst pns31 vvz n1 vvg p-acp dt n1 pp-f np1 (cst vbz,
(39) treatise (DIV2)
2009
Image 12
6752
so as is pleasing and acceptable to God) for as God knoweth the meaning of the Spirit,
so as is pleasing and acceptable to God) for as God Knoweth the meaning of the Spirit,
av a-acp vbz vvg cc j p-acp np1) p-acp c-acp np1 vvz dt n1 pp-f dt n1,
(39) treatise (DIV2)
2009
Image 12
6753
so the Spirit knoweth the will of God.
so the Spirit Knoweth the will of God.
av dt n1 vvz dt n1 pp-f np1.
(39) treatise (DIV2)
2009
Image 12
6754
1 Heere note how the whole Trinitie hath a worke in this holy exercise of prayer.
1 Here note how the Whole Trinity hath a work in this holy exercise of prayer.
vvn av vvb c-crq dt j-jn np1 vhz dt n1 p-acp d j n1 pp-f n1.
(39) treatise (DIV2)
2010
Image 12
6755
The holy Ghost frameth our requests. The Son offereth them vp vnto his Father. The Father accepteth them thus framed, and offered vp. The holy Ghost frameth our requests. The Son Offereth them up unto his Father. The Father Accepteth them thus framed, and offered up.
dt j n1 vvz po12 n2. dt n1 vvz pno32 a-acp p-acp po31 n1. dt n1 vvz pno32 av vvn, cc vvd a-acp.
(39) treatise (DIV2)
2010
Image 12
6756
2 Note the reason, why the prayers of the Saints are so acceptable, and auaileable, why they pierce thorow the clouds, and haue accesse to Gods throne:
2 Note the reason, why the Prayers of the Saints Are so acceptable, and available, why they pierce thorough the Clouds, and have access to God's throne:
crd n1 dt n1, q-crq dt n2 pp-f dt n2 vbr av j, cc j, c-crq pns32 vvb p-acp dt n2, cc vhb n1 p-acp npg1 n1:
(39) treatise (DIV2)
2011
Image 12
6757
they are the groanes of Gods Spirit:
they Are the groans of God's Spirit:
pns32 vbr dt n2 pp-f npg1 n1:
(39) treatise (DIV2)
2011
Image 12
6758
not that the Spirit groaneth, but that our spirits are made to groane by Gods Spirit.
not that the Spirit Groaneth, but that our spirits Are made to groan by God's Spirit.
xx cst dt n1 vvz, cc-acp cst po12 n2 vbr vvn p-acp n1 p-acp npg1 n1.
(39) treatise (DIV2)
2011
Image 12
6759
3 Note what an admirable gift, the gift of prayer is, a singular gift, peculiar and proper to the Saints, who haue the Spirit of God:
3 Note what an admirable gift, the gift of prayer is, a singular gift, peculiar and proper to the Saints, who have the Spirit of God:
crd n1 r-crq dt j n1, dt n1 pp-f n1 vbz, dt j n1, j cc j p-acp dt n2, r-crq vhb dt n1 pp-f np1:
(39) treatise (DIV2)
2012
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if no man can say that Iesus is the Lord, but by the holy Ghost, surely no man can call vpon God,
if no man can say that Iesus is the Lord, but by the holy Ghost, surely no man can call upon God,
cs dx n1 vmb vvi cst np1 vbz dt n1, cc-acp p-acp dt j n1, av-j av-dx n1 vmb vvi p-acp np1,
(39) treatise (DIV2)
2012
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6761
as his Father, but by the Spirit of God. We haue therefore receiued the Spirit of adoption, whereby we crie Abba Father.
as his Father, but by the Spirit of God. We have Therefore received the Spirit of adoption, whereby we cry Abba Father.
c-acp po31 n1, cc-acp p-acp dt n1 pp-f np1. pns12 vhb av vvd dt n1 pp-f n1, c-crq pns12 vvb np1 n1.
(39) treatise (DIV2)
2012
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4 Note how we may know whether Gods Spirit bee in vs, and whether we be Gods sonnes or no:
4 Note how we may know whither God's Spirit be in us, and whither we be God's Sons or no:
crd n1 c-crq pns12 vmb vvi cs ng1 n1 vbi p-acp pno12, cc cs pns12 vbb npg1 n2 cc dx:
(39) treatise (DIV2)
2013
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euen by the Spirit of prayer:
even by the Spirit of prayer:
av p-acp dt n1 pp-f n1:
(39) treatise (DIV2)
2013
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I meane not an outward formall vttering of words, but true prayer comming from the heart.
I mean not an outward formal uttering of words, but true prayer coming from the heart.
pns11 vvb xx dt j j vvg pp-f n2, cc-acp j n1 vvg p-acp dt n1.
(39) treatise (DIV2)
2013
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6765
§. 128. Of the meanes to pray aright in the Spirit.
§. 128. Of the means to pray aright in the Spirit.
§. crd pp-f dt n2 pc-acp vvi av p-acp dt n1.
(39) treatise (DIV2)
2013
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THey who desire to pray aright, so as their prayer should be acceptable to God, must,
THey who desire to pray aright, so as their prayer should be acceptable to God, must,
pns32 r-crq vvb pc-acp vvi av, av c-acp po32 n1 vmd vbi j p-acp np1, vmb,
(39) treatise (DIV2)
2014
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1 Labour for Gods sanctifying spirit, which is gotten by the ministery of the word,
1 Labour for God's sanctifying Spirit, which is got by the Ministry of the word,
crd n1 p-acp npg1 j-vvg n1, r-crq vbz vvn p-acp dt n1 pp-f dt n1,
(39) treatise (DIV2)
2015
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as was set foorth by those extraordinary gifts which God bestowed on Christians while they were hearing the word preached:
as was Set forth by those extraordinary Gifts which God bestowed on Christians while they were hearing the word preached:
c-acp vbds vvn av p-acp d j n2 r-crq np1 vvd p-acp np1 cs pns32 vbdr vvg dt n1 vvd:
(39) treatise (DIV2)
2015
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6769
& as Saint Paul with great emphasis affirmeth, saying, receiued ye the the spirit by the workes of the law,
& as Saint Paul with great emphasis Affirmeth, saying, received you the the Spirit by the works of the law,
cc c-acp n1 np1 p-acp j n1 vvz, vvg, vvd pn22 av dt n1 p-acp dt n2 pp-f dt n1,
(39) treatise (DIV2)
2015
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or by hearing of faith? that is, assuredly by hearing the Gospell (which is the word of faith) preached ye receiued the spirit:or by hearing of faith? that is, assuredly by hearing the Gospel (which is the word of faith) preached you received the Spirit:
cc p-acp vvg pp-f n1? cst vbz, av-vvn p-acp vvg dt n1 (r-crq vbz dt n1 pp-f n1) vvd pn22 vvd dt n1:
(39) treatise (DIV2)
2015
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in which respect the preaching of the Gospell is called, the ministration of the spirit. 2 Hauing the spirit we must goe along with him, and follow his good motions:
in which respect the preaching of the Gospel is called, the ministration of the Spirit. 2 Having the Spirit we must go along with him, and follow his good motions:
p-acp r-crq n1 dt vvg pp-f dt n1 vbz vvn, dt n1 pp-f dt n1. crd vhg dt n1 pns12 vmb vvi a-acp p-acp pno31, cc vvi po31 j n2:
(39) treatise (DIV2)
2015
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powring forth those desires which he suggesteth vnto vs:
Pouring forth those Desires which he suggests unto us:
vvg av d n2 r-crq pns31 vvz p-acp pno12:
(39) treatise (DIV2)
2016
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the fire which God would continually to burne vpon his Altar, came out from the Lord. the fire which God would continually to burn upon his Altar, Come out from the Lord.
dt n1 r-crq np1 vmd av-j pc-acp vvi p-acp po31 n1, vvd av p-acp dt n1.
(39) treatise (DIV2)
2016
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6774
If sacrifices were offered vp with any other fire, that fire was counted strange, and the sacrifices no whit acceptable, but abominable to the Lord:
If Sacrifices were offered up with any other fire, that fire was counted strange, and the Sacrifices no whit acceptable, but abominable to the Lord:
cs n2 vbdr vvn a-acp p-acp d j-jn n1, cst n1 vbds vvn j, cc dt n2 dx n1 j, cc-acp j p-acp dt n1:
(39) treatise (DIV2)
2016
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the heauenly fire whereby our spirituall sacrifices of praier must be offered vp, is that holy spirit which commeth out from God:
the heavenly fire whereby our spiritual Sacrifices of prayer must be offered up, is that holy Spirit which comes out from God:
dt j n1 c-crq po12 j n2 pp-f n1 vmb vbi vvn a-acp, vbz d j n1 r-crq vvz av p-acp np1:
(39) treatise (DIV2)
2016
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he carrieth the very image of God: we must therefore giue vnto God that which is Gods.
he Carrieth the very image of God: we must Therefore give unto God that which is God's
pns31 vvz dt j n1 pp-f np1: pns12 vmb av vvb p-acp np1 cst r-crq vbz n2
(39) treatise (DIV2)
2016
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6777
3 We must take heede we grieue not the holy spirit of God:
3 We must take heed we grieve not the holy Spirit of God:
crd pns12 vmb vvi n1 pns12 vvb xx dt j n1 pp-f np1:
(39) treatise (DIV2)
2017
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which is done by quenching the goog motions thereof thorow our carelesnesse, or by resisting the spirit, thorow our rebellion:
which is done by quenching the goog motions thereof thorough our carelessness, or by resisting the Spirit, thorough our rebellion:
r-crq vbz vdn p-acp vvg dt uh n2 av p-acp po12 n1, cc p-acp vvg dt n1, p-acp po12 n1:
(39) treatise (DIV2)
2017
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hence is it that many of the Saints are so dull, and vntoward to this exercise:
hence is it that many of the Saints Are so dull, and untoward to this exercise:
av vbz pn31 cst d pp-f dt n2 vbr av j, cc j p-acp d n1:
(39) treatise (DIV2)
2017
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by their security and carnality they haue grieued Gods spirit, and he hath withdrawne his helpe and assistance.
by their security and carnality they have grieved God's Spirit, and he hath withdrawn his help and assistance.
p-acp po32 n1 cc n1 pns32 vhb vvn npg1 n1, cc pns31 vhz vvn po31 n1 cc n1.
(39) treatise (DIV2)
2017
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Many hearing that the spirit maketh request for vs, wil be ready wholly to giue ouer this duty vnto the worke of the spirit,
Many hearing that the Spirit makes request for us, will be ready wholly to give over this duty unto the work of the Spirit,
d vvg cst dt n1 vvz n1 p-acp pno12, vmb vbb j av-jn pc-acp vvi p-acp d n1 p-acp dt n1 pp-f dt n1,
(39) treatise (DIV2)
2018
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and so neuer rowse vp themselues, but say, when the spirit please it will make request for me.
and so never rouse up themselves, but say, when the Spirit please it will make request for me.
cc av av-x vvi a-acp px32, cc-acp vvb, c-crq dt n1 vvb pn31 vmb vvi n1 p-acp pno11.
(39) treatise (DIV2)
2018
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6783
These grieue the spirit, because they stirre not vp the gift thereof. §. 129. Of prayer comming from the spirit of a Man.
These grieve the Spirit, Because they stir not up the gift thereof. §. 129. Of prayer coming from the Spirit of a Man.
np1 vvb dt n1, c-acp pns32 vvb xx p-acp dt n1 av. §. crd pp-f n1 vvg p-acp dt n1 pp-f dt n1
(39) treatise (DIV2)
2018
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2 FOr the second doctrine, that Prayer framed by the Spirit of God, floweth out of the very spirit and heart of a man;
2 FOr the second Doctrine, that Prayer framed by the Spirit of God, flows out of the very Spirit and heart of a man;
crd p-acp dt ord n1, cst n1 vvn p-acp dt n1 pp-f np1, vvz av pp-f dt j n1 cc n1 pp-f dt n1;
(39) treatise (DIV2)
2019
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it is also cleare by the forenamed place, The spirit maketh intercession with groanes, &c. Now groanes proceede from the heart,
it is also clear by the forenamed place, The Spirit makes Intercession with groans, etc. Now groans proceed from the heart,
pn31 vbz av j p-acp dt j-vvn n1, dt n1 vvz n1 p-acp n2, av av n2 vvb p-acp dt n1,
(39) treatise (DIV2)
2019
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and spirit, not from the tongue and lips:
and Spirit, not from the tongue and lips:
cc n1, xx p-acp dt n1 cc n2:
(39) treatise (DIV2)
2019
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but more expresly the Apostle saith, that the spirit which crieth Abba Father, is sent into our hearts. Hence it is that they which pray in the spirit, are said to powre out their soule and their heart to God.
but more expressly the Apostle Says, that the Spirit which cries Abba Father, is sent into our hearts. Hence it is that they which pray in the Spirit, Are said to pour out their soul and their heart to God.
cc-acp av-dc av-j dt n1 vvz, cst dt n1 r-crq vvz np1 n1, vbz vvn p-acp po12 n2. av pn31 vbz d pns32 r-crq vvb p-acp dt n1, vbr vvn p-acp n1 av po32 n1 cc po32 n1 p-acp np1.
(39) treatise (DIV2)
2019
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6788
The Virgin Mary (who without all question praised God in the spirit ) saith, My soule magnifieth the Lord, my spirit reioyceth in God.
The Virgae Marry (who without all question praised God in the Spirit) Says, My soul magnifieth the Lord, my Spirit rejoices in God.
dt n1 uh (r-crq p-acp d n1 vvn np1 p-acp dt n1) vvz, po11 n1 vvz dt n1, po11 n1 vvz p-acp np1.
(39) treatise (DIV2)
2019
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1 The heart of man is, as it were, Gods chaire of state, whereunto no creature can come:
1 The heart of man is, as it were, God's chair of state, whereunto no creature can come:
vvn dt n1 pp-f n1 vbz, p-acp pn31 vbdr, n2 n1 pp-f n1, c-crq dx n1 vmb vvi:
(39) treatise (DIV2)
2020
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it is proper to God alone; it is his Pallace wherein he most delighteth: wherefore Gods Spirit maketh his aboade there, and stirreth that vp to pray.
it is proper to God alone; it is his Palace wherein he most delights: Wherefore God's Spirit makes his abode there, and stirs that up to pray.
pn31 vbz j p-acp np1 av-j; pn31 vbz po31 n1 c-crq pns31 av-ds vvz: c-crq npg1 n1 vvz po31 n1 a-acp, cc vvz cst a-acp pc-acp vvi.
(39) treatise (DIV2)
2020
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2 The heart is a fountaine whence commeth euery thing, good or euill: wherefore the Spirit doth especially purifie and sanctifie it.
2 The heart is a fountain whence comes every thing, good or evil: Wherefore the Spirit does especially purify and sanctify it.
crd dt n1 vbz dt n1 q-crq vvz d n1, j cc j-jn: c-crq dt n1 vdz av-j vvi cc vvi pn31.
(39) treatise (DIV2)
2021
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6792
Yea, the heart is as a Queene, shee hath a command of all the powers of the soule, and parts of the body;
Yea, the heart is as a Queen, she hath a command of all the Powers of the soul, and parts of the body;
uh, dt n1 vbz p-acp dt n1, pns31 vhz dt n1 pp-f d dt n2 pp-f dt n1, cc n2 pp-f dt n1;
(39) treatise (DIV2)
2021
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6793
and therefore the Spirit giueth this gift of prayer to her. §. 130. Of discerning when we pray in the Spirit.
and Therefore the Spirit gives this gift of prayer to her. §. 130. Of discerning when we pray in the Spirit.
cc av dt n1 vvz d n1 pp-f n1 p-acp pno31. §. crd pp-f vvg c-crq pns12 vvb p-acp dt n1.
(39) treatise (DIV2)
2021
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HEreby may we iudge whether the Spirit of God be in vs, and moue vs to pray or no.
HEreby may we judge whither the Spirit of God be in us, and move us to pray or no.
av vmb pns12 vvi cs dt n1 pp-f np1 vbb p-acp pno12, cc vvb pno12 pc-acp vvi cc uh-dx.
(39) treatise (DIV2)
2022
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6795
If our prayer come but from the teeth, though it be neuer so well framed in regard of the forme of words,
If our prayer come but from the teeth, though it be never so well framed in regard of the Form of words,
cs po12 n1 vvn cc-acp p-acp dt n2, cs pn31 vbb av-x av av vvn p-acp n1 pp-f dt n1 pp-f n2,
(39) treatise (DIV2)
2022
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and though our gesture be neuer so seemely, sauouring of much reuerence and humility, yet all is nothing:
and though our gesture be never so seemly, savouring of much Reverence and humility, yet all is nothing:
cc cs po12 n1 vbi av-x av j, vvg pp-f d n1 cc n1, av d vbz pix:
(39) treatise (DIV2)
2022
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the Spirit of God hath no part in this worke, if thy spirit pray not. Herein lieth a maine difference betwixt the manner of perswading God and man.
the Spirit of God hath no part in this work, if thy Spirit pray not. Herein lies a main difference betwixt the manner of persuading God and man.
dt n1 pp-f np1 vhz dx n1 p-acp d n1, cs po21 n1 vvb xx. av vvz dt j n1 p-acp dt n1 pp-f vvg np1 cc n1.
(39) treatise (DIV2)
2022
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Man may be moued with faire speeches, inticing words, eloquent phrases, ( as the people of Tyrus and Sidon with Herods eloquent Oration) but all the eloquence in the World is no more to God then the lowing of an Oxe,
Man may be moved with fair Speeches, enticing words, eloquent phrases, (as the people of Tyre and Sidon with Herods eloquent Oration) but all the eloquence in the World is no more to God then the lowing of an Ox,
n1 vmb vbi vvn p-acp j n2, vvg n2, j n2, (p-acp dt n1 pp-f np1 cc np1 p-acp npg1 j n1) p-acp d dt n1 p-acp dt n1 vbz av-dx dc p-acp np1 cs dt vvg pp-f dt n1,
(39) treatise (DIV2)
2022
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or the howling of a dogge, if it come not from the spirit. Hearty and vpright prayer is the best rhetoricke to moue God withall.
or the howling of a dog, if it come not from the Spirit. Hearty and upright prayer is the best rhetoric to move God withal.
cc dt n-vvg pp-f dt n1, cs pn31 vvb xx p-acp dt n1. j cc av-j n1 vbz dt js n1 pc-acp vvi np1 av.
(39) treatise (DIV2)
2022
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What matter of humiliation is ministred vnto most, euen of them that are accounted the best? how often doe such as heare others pray, fall downe on their knees,
What matter of humiliation is ministered unto most, even of them that Are accounted the best? how often do such as hear Others pray, fallen down on their knees,
q-crq n1 pp-f n1 vbz vvn p-acp ds, av pp-f pno32 cst vbr vvn dt js? uh-crq av vdb d c-acp vvi n2-jn vvb, vvb a-acp p-acp po32 n2,
(39) treatise (DIV2)
2023
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and so seeme to pray, and yet know not what hath beene prayed? Their thoughts haue beene vpon other matters.
and so seem to pray, and yet know not what hath been prayed? Their thoughts have been upon other matters.
cc av vvb pc-acp vvi, cc av vvb xx r-crq vhz vbn vvn? po32 n2 vhb vbn p-acp j-jn n2.
(39) treatise (DIV2)
2023
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Some manifest as much in that, when the prayer is ended, they testifie no assent thereunto by saying, Amen. Yea,
some manifest as much in that, when the prayer is ended, they testify no assent thereunto by saying, Amen. Yea,
d j c-acp d p-acp d, c-crq dt n1 vbz vvn, pns32 vvb dx n1 av p-acp vvg, uh-n. uh,
(39) treatise (DIV2)
2023
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how often doe they who vtter the prayer (Ministers in the Church, other persons in other places) tumble ouer words with their mouthes,
how often do they who utter the prayer (Ministers in the Church, other Persons in other places) tumble over words with their mouths,
q-crq av vdb pns32 r-crq vvb dt n1 (n2 p-acp dt n1, j-jn n2 p-acp j-jn n2) vvb a-acp n2 p-acp po32 n2,
(39) treatise (DIV2)
2023
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when their hearts are wandring, so as little assent of spirit, if any at all hath been giuen to their owne words? Can such sacrifices be acceptable to God? let vs be humbled for that which is past;
when their hearts Are wandering, so as little assent of Spirit, if any At all hath been given to their own words? Can such Sacrifices be acceptable to God? let us be humbled for that which is past;
c-crq po32 n2 vbr vvg, av c-acp j n1 pp-f n1, cs d p-acp d vhz vbn vvn p-acp po32 d n2? vmb d n2 vbb j p-acp np1? vvb pno12 vbi vvn p-acp d r-crq vbz j;
(39) treatise (DIV2)
2023
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and be more watchfull ouer our hearts for the time to come. THE FIFTH PART. The helpe of Prayer.
and be more watchful over our hearts for the time to come. THE FIFTH PART. The help of Prayer.
cc vbb av-dc j p-acp po12 n2 p-acp dt n1 pc-acp vvi. dt ord n1. dt n1 pp-f n1.
(39) treatise (DIV2)
2023
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6806
§. 131. Of watching vnto Prayer.
§. 131. Of watching unto Prayer.
§. crd pp-f vvg p-acp n1.
(39) treatise (DIV2)
2023
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THE fourth generall branch, is concerning the helpe of Prayer, Which is watchfulnesse, noted in this clause, Watch thereunto. ]
THE fourth general branch, is Concerning the help of Prayer, Which is watchfulness, noted in this clause, Watch thereunto. ]
dt ord j n1, vbz vvg dt n1 pp-f n1, r-crq vbz n1, vvn p-acp d n1, vvb av. ]
(39) treatise (DIV2)
2024
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The originall word according to the proper notation of it, signifieth to awake and abstaine from sleepe:
The original word according to the proper notation of it, signifies to awake and abstain from sleep:
dt j-jn n1 vvg p-acp dt j n1 pp-f pn31, vvz pc-acp vvi cc vvi p-acp n1:
(39) treatise (DIV2)
2026
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it is properly attributed to the body, metaphorically and by way of resemblance vnto the soule.
it is properly attributed to the body, metaphorically and by Way of resemblance unto the soul.
pn31 vbz av-j vvn p-acp dt n1, av-j cc p-acp n1 pp-f n1 p-acp dt n1.
(39) treatise (DIV2)
2026
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6810
Sleepe of the body, is such a binding of outward sences, as they can not exercise their seuerall functions:Sleep of the body, is such a binding of outward Senses, as they can not exercise their several functions:
vvb pp-f dt n1, vbz d dt vvg pp-f j n2, c-acp pns32 vmb xx vvi po32 j n2:
(39) treatise (DIV2)
2026
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6811
as the eye cannot see, the eare cannot heare, and so in the rest:
as the eye cannot see, the ear cannot hear, and so in the rest:
c-acp dt n1 vmbx vvi, dt n1 vmbx vvi, cc av p-acp dt n1:
(39) treatise (DIV2)
2026
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6812
Watchfulnesse is contrary hereunto, a keeping of the sences free and loose, so as readily they are able to performe their functions.Watchfulness is contrary hereunto, a keeping of the Senses free and lose, so as readily they Are able to perform their functions.
n1 vbz j-jn av, dt n-vvg pp-f dt n2 j cc j, av c-acp av-j pns32 vbr j pc-acp vvi po32 n2.
(39) treatise (DIV2)
2026
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6813
Thus by way of resemblance, when the soule is so possessed and ouercome with security and spirituall sencelesnesse,
Thus by Way of resemblance, when the soul is so possessed and overcome with security and spiritual Senselessness,
av p-acp n1 pp-f n1, c-crq dt n1 vbz av vvn cc vvn p-acp n1 cc j n1,
(39) treatise (DIV2)
2026
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6814
as it cannot performe the duties of holinesse and righteousnesse, it is said to be asleepe: when it rowseth vp it selfe,
as it cannot perform the duties of holiness and righteousness, it is said to be asleep: when it rouseth up it self,
c-acp pn31 vmbx vvi dt n2 pp-f n1 cc n1, pn31 vbz vvn pc-acp vbi j: c-crq pn31 vvz p-acp pn31 n1,
(39) treatise (DIV2)
2026
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6815
and casteth away security, it is said to watch; in this sence saith the Apostle, Let vs not sleepe as doe other, but watch.
and Cast away security, it is said to watch; in this sense Says the Apostle, Let us not sleep as do other, but watch.
cc vvz av n1, pn31 vbz vvn pc-acp vvi; p-acp d n1 vvz dt n1, vvb pno12 xx vvi p-acp vdi j-jn, cc-acp vvb.
(39) treatise (DIV2)
2026
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6816
Most restraine this watching vnto prayer, to the inward spirituall watchfulnesse of the soule: which I will not denie to be here especially meant.
Most restrain this watching unto prayer, to the inward spiritual watchfulness of the soul: which I will not deny to be Here especially meant.
av-ds vvi d vvg p-acp n1, p-acp dt j j n1 pp-f dt n1: r-crq pns11 vmb xx vvi pc-acp vbi av av-j vvn.
(39) treatise (DIV2)
2027
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6817
But yet I cannot thinke that the watchfulnesse of the body is excluded: for if the body be drowsie, the mind cannot be watchfull.
But yet I cannot think that the watchfulness of the body is excluded: for if the body be drowsy, the mind cannot be watchful.
p-acp av pns11 vmbx vvi cst dt n1 pp-f dt n1 vbz vvn: c-acp cs dt n1 vbb j, dt n1 vmbx vbi j.
(39) treatise (DIV2)
2027
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6818
The Apostle by this clause would rowse vp both body & soule vnto prayer. The watchfulnesse of the body alone is nothing:
The Apostle by this clause would rouse up both body & soul unto prayer. The watchfulness of the body alone is nothing:
dt n1 p-acp d n1 vmd vvi a-acp d n1 cc n1 p-acp n1. dt n1 pp-f dt n1 av-j vbz pix:
(39) treatise (DIV2)
2027
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6819
It is the spirit, the vprightnesse, ardency, and cheerefulnesse of it, which maketh prayer to be acceptable to God, as we heard before.
It is the Spirit, the uprightness, ardency, and cheerfulness of it, which makes prayer to be acceptable to God, as we herd before.
pn31 vbz dt n1, dt n1, n1, cc n1 pp-f pn31, r-crq vvz n1 pc-acp vbi j p-acp np1, c-acp pns12 vvd a-acp.
(39) treatise (DIV2)
2027
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6820
§. 131. Of Popish Night vigils.
§. 131. Of Popish Night vigils.
§. crd pp-f j n1 n2.
(39) treatise (DIV2)
2027
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6821
RIght watching vnto Prayer, is to be noted against the Night-vigils of Papists, who place an extraordinary great point of Religion and deuotion in the obseruing of them.
RIght watching unto Prayer, is to be noted against the Night-vigils of Papists, who place an extraordinary great point of Religion and devotion in the observing of them.
av-jn vvg p-acp n1, vbz pc-acp vbi vvn p-acp dt n2 pp-f njp2, r-crq n1 dt j j n1 pp-f n1 cc n1 p-acp dt vvg pp-f pno32.
(39) treatise (DIV2)
2028
Image 12
6822
Vsually they make three vigils, one at the closing vp of the day, and beginning of the night. Another at mid-night. Usually they make three vigils, one At the closing up of the day, and beginning of the night. another At midnight.
av-j pns32 vvb crd n2, crd p-acp dt n-vvg a-acp pp-f dt n1, cc n1 pp-f dt n1. j-jn p-acp n1.
(39) treatise (DIV2)
2028
Image 12
6823
The third at the closing vp of the night, and beginning of the day. In some places they haue more vigils, as some are more superstitious then others.
The third At the closing up of the night, and beginning of the day. In Some places they have more vigils, as Some Are more superstitious then Others.
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(39) treatise (DIV2)
2028
Image 12
6824
These vigils they ground on this and other like places, where we are commanded to watch vnto Prayer; as if they who waked to mumble ouer and ouer a few set prayers,
These vigils they ground on this and other like places, where we Are commanded to watch unto Prayer; as if they who waked to mumble over and over a few Set Prayers,
np1 n2 pns32 n1 p-acp d cc j-jn j n2, c-crq pns12 vbr vvn p-acp vvb p-acp n1; c-acp cs pns32 r-crq vvd pc-acp vvi a-acp cc a-acp dt d j-vvn n2,
(39) treatise (DIV2)
2028
Image 12
6825
whilst others slept, obserued this precept.
while Others slept, observed this precept.
cs n2-jn vvd, vvd d n1.
(39) treatise (DIV2)
2028
Image 12
6826
For in the outward babbling of a few prayers, standeth the greatest part of their Religion.
For in the outward babbling of a few Prayers, Stands the greatest part of their Religion.
p-acp p-acp dt j n-vvg pp-f dt d n2, vvz dt js n1 pp-f po32 n1.
(39) treatise (DIV2)
2028
Image 12
6827
I wot well those night prayers are oft performed so drowsily, and sleepily, that it were better they were fast asleepe in their beds,
I wot well those night Prayers Are oft performed so drowsily, and sleepily, that it were better they were fast asleep in their Beds,
pns11 vvb av d n1 n2 vbr av vvn av av-j, cc av-j, cst pn31 vbdr jc pns32 vbdr av-j j p-acp po32 n2,
(39) treatise (DIV2)
2028
Image 12
6828
then betwixt sleeping and waking so to mocke God. Obiect. Dauid saith, that at mid-night he would rise to giue thankes vnto God.
then betwixt sleeping and waking so to mock God. Object. David Says, that At midnight he would rise to give thanks unto God.
av p-acp vvg cc vvg av pc-acp vvi np1. n1. np1 vvz, cst p-acp n1 pns31 vmd vvi pc-acp vvi n2 p-acp np1.
(39) treatise (DIV2)
2028
Image 12
6829
Answ. He did not make it a law euery mid-night to rise, but occasion being offered, hee would euen then rise.Answer He did not make it a law every midnight to rise, but occasion being offered, he would even then rise.
np1 pns31 vdd xx vvi pn31 dt n1 d n1 pc-acp vvi, cc-acp n1 vbg vvn, pns31 vmd av av vvi.
(39) treatise (DIV2)
2030
Image 12
6830
And so ought euery Christian to doe:
And so ought every Christian to do:
cc av vmd d np1 pc-acp vdi:
(39) treatise (DIV2)
2030
Image 12
6831
for this is comprised vnder that particle Alwayes, or in euery season. Thus Paul and Silas being in prison, Prayed at midnight, and Paul afterward preached vntill mid-night: Yet did they not ordinarily vse this,
for this is comprised under that particle Always, or in every season. Thus Paul and Silas being in prison, Prayed At midnight, and Paul afterwards preached until midnight: Yet did they not ordinarily use this,
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(39) treatise (DIV2)
2030
Image 12
6832
nor appoint it a Law vnto themselues, or others. Extraordinary actions are not to be enioyned as ordinary things:
nor appoint it a Law unto themselves, or Others. Extraordinary actions Are not to be enjoined as ordinary things:
ccx vvi pn31 dt n1 p-acp px32, cc n2-jn. j n2 vbr xx pc-acp vbi vvn p-acp j n2:
(39) treatise (DIV2)
2030
Image 12
6833
then should wee spend euery day in fasting.
then should we spend every day in fasting.
av vmd pns12 vvi d n1 p-acp vvg.
(39) treatise (DIV2)
2030
Image 12
6834
I might further shew many differences betwixt Dauid, paul, Silas, their praying at midnight, & papists praiers,
I might further show many differences betwixt David, paul, Silas, their praying At midnight, & Papists Prayers,
pns11 vmd av-jc vvi d n2 p-acp np1, vvb, np1, po32 vvg p-acp n1, cc vvz n2,
(39) treatise (DIV2)
2031
Image 12
6835
but of this I spake before in the point of Canonicall houres, §. 132. Of superstitious watching for Christs comming.
but of this I spoke before in the point of Canonical hours, §. 132. Of superstitious watching for Christ coming.
cc-acp pp-f d pns11 vvd a-acp p-acp dt n1 pp-f j n2, §. crd pp-f j vvg p-acp npg1 vvg.
(39) treatise (DIV2)
2031
Image 12
6836
2 RIght watching vnto prayer is to be noted against a superstitious practise of many, whom I haue knowne to vse to sit vp all night at certaine times of the yeere, keeping themselues awake with talking one with another, playing on instruments, singing and the like, vpon a conceit that Christ will come in iudgement on some of those nights of the yeere,
2 RIght watching unto prayer is to be noted against a superstitious practice of many, whom I have known to use to fit up all night At certain times of the year, keeping themselves awake with talking one with Another, playing on Instruments, singing and the like, upon a conceit that christ will come in judgement on Some of those nights of the year,
crd av-jn vvg p-acp n1 vbz pc-acp vbi vvn p-acp dt j n1 pp-f d, ro-crq pns11 vhb vvn pc-acp vvi pc-acp vvi a-acp d n1 p-acp j n2 pp-f dt n1, vvg px32 j p-acp vvg pi p-acp n-jn, vvg p-acp n2, vvg cc dt j, p-acp dt n1 cst np1 vmb vvi p-acp n1 p-acp d pp-f d n2 pp-f dt n1,
(39) treatise (DIV2)
2032
Image 12
6837
and they would not then be found asleepe, but awake, because Christ said, Wake for you know not what houre your Master will come. These erre many waies.
and they would not then be found asleep, but awake, Because christ said, Wake for you know not what hour your Master will come. These err many ways.
cc pns32 vmd xx av vbi vvn j, cc-acp vvb, c-acp np1 vvd, vvb p-acp pn22 vvb xx r-crq n1 po22 n1 vmb vvi. d vvb d n2.
(39) treatise (DIV2)
2032
Image 12
6838
1 In that they prescribe certaine set times for Christs comming, Whereas no man knoweth it.
1 In that they prescribe certain Set times for Christ coming, Whereas no man Knoweth it.
vvn p-acp cst pns32 vvb j j-vvn n2 p-acp npg1 n-vvg, cs dx n1 vvz pn31.
(39) treatise (DIV2)
2034
Image 12
6839
2 In that they conceit hee shall come in the night, which is vncertaine, for he may come as well in the day time for ough any man knoweth.
2 In that they conceit he shall come in the night, which is uncertain, for he may come as well in the day time for ough any man Knoweth.
crd n1 cst pns32 n1 pns31 vmb vvi p-acp dt n1, r-crq vbz j, c-acp pns31 vmb vvi c-acp av p-acp dt n1 n1 p-acp av-d d n1 vvz.
(39) treatise (DIV2)
2035
Image 12
6840
Indeed Christ speaking of his comming to iudgement, saith, in that night:
Indeed christ speaking of his coming to judgement, Says, in that night:
np1 np1 vvg pp-f po31 n-vvg p-acp n1, vvz, p-acp d n1:
(39) treatise (DIV2)
2035
Image 12
6841
but this word Night is taken senecdochically for day or night, a part for the whole:
but this word Night is taken senecdochically for day or night, a part for the Whole:
cc-acp d n1 n1 vbz vvn av-j p-acp n1 cc n1, dt n1 p-acp dt j-jn:
(39) treatise (DIV2)
2035
Image 12
6842
a little before he calleth it the day, when the sonne of man shall be reuealed, a little before he calls it the day, when the son of man shall be revealed,
dt j c-acp pns31 vvz pn31 dt n1, c-crq dt n1 pp-f n1 vmb vbi vvn,
(39) treatise (DIV2)
2035
Image 12
6843
and implyeth, that when he commeth, men shall be eating, drinking, buying, selling, planting, building, which are works of the day time.
and Implies, that when he comes, men shall be eating, drinking, buying, selling, planting, building, which Are works of the day time.
cc vvz, cst c-crq pns31 vvz, n2 vmb vbi vvg, vvg, vvg, vvg, vvg, n-vvg, r-crq vbr n2 pp-f dt n1 n1.
(39) treatise (DIV2)
2035
Image 12
6844
Yet I will not deny but that he may come in the night time.
Yet I will not deny but that he may come in the night time.
av pns11 vmb xx vvi cc-acp cst pns31 vmb vvi p-acp dt n1 n1.
(39) treatise (DIV2)
2035
Image 12
6845
3 In that they imagine that they which are asleepe when Christ commeth, cannot be well prepared to meet him.
3 In that they imagine that they which Are asleep when christ comes, cannot be well prepared to meet him.
crd n1 cst pns32 vvb d pns32 r-crq vbr j c-crq np1 vvz, vmbx vbi av vvn pc-acp vvi pno31.
(39) treatise (DIV2)
2036
Image 12
6846
Whereas in truth a man that hath repented him of his sinnes, and with faithful prayer commendeth himselfe to God,
Whereas in truth a man that hath repented him of his Sins, and with faithful prayer commends himself to God,
cs p-acp n1 dt n1 cst vhz vvn pno31 pp-f po31 n2, cc p-acp j n1 vvz px31 p-acp np1,
(39) treatise (DIV2)
2036
Image 12
6847
and so goeth to sleep, is as fit in his sleepe to be awaked and taken vp to iudgement,
and so Goes to sleep, is as fit in his sleep to be awaked and taken up to judgement,
cc av vvz pc-acp vvi, vbz a-acp j p-acp po31 n1 pc-acp vbi vvn cc vvn a-acp p-acp n1,
(39) treatise (DIV2)
2036
Image 12
6848
as if he were in the act of prayer. 4 In that they interpret that precept of Christ, wake, of bodily waking:
as if he were in the act of prayer. 4 In that they interpret that precept of christ, wake, of bodily waking:
c-acp cs pns31 vbdr p-acp dt n1 pp-f n1. crd n1 cst pns32 vvb cst n1 pp-f np1, vvb, pp-f j n-vvg:
(39) treatise (DIV2)
2036
Image 12
6849
and watching here in this text of bodily watching.
and watching Here in this text of bodily watching.
cc vvg av p-acp d n1 pp-f j vvg.
(39) treatise (DIV2)
2037
Image 12
6850
But waking and watching in these and such like places, imply not onely a keeping of the eyes,
But waking and watching in these and such like places, imply not only a keeping of the eyes,
p-acp vvg cc vvg p-acp d cc d j n2, vvb xx av-j dt n-vvg pp-f dt n2,
(39) treatise (DIV2)
2037
Image 12
6851
but of the heart also awake & attentiue vpon that which is done. §. 133 Of watching both in body and in Spirit.
but of the heart also awake & attentive upon that which is done. §. 133 Of watching both in body and in Spirit.
cc-acp pp-f dt n1 av j cc j p-acp d r-crq vbz vdn. §. crd pp-f vvg d p-acp n1 cc p-acp n1.
(39) treatise (DIV2)
2037
Image 12
6852
TO let all these & other like erronious conceits passe, & to returne to our matter.
TO let all these & other like erroneous conceits pass, & to return to our matter.
p-acp vvi d d cc j-jn j j n2 vvi, cc pc-acp vvi p-acp po12 n1.
(39) treatise (DIV2)
2038
Image 12
6853
As outward watchfulnesse of the body is nothing acceptable to God, vnlesse the soule also be watchfull,
As outward watchfulness of the body is nothing acceptable to God, unless the soul also be watchful,
p-acp j n1 pp-f dt n1 vbz pix j p-acp np1, cs dt n1 av vbi j,
(39) treatise (DIV2)
2038
Image 12
6854
so the soule cannot possibly bee watchfull, vnlesse it haue the helpe of the bodies watchfulnesse:
so the soul cannot possibly be watchful, unless it have the help of the bodies watchfulness:
av dt n1 vmbx av-j vbi j, cs pn31 vhb dt n1 pp-f dt ng1 n1:
(39) treatise (DIV2)
2038
Image 12
6855
for the parts of the body are those instruments whereby the powers of the soule are exercised.
for the parts of the body Are those Instruments whereby the Powers of the soul Are exercised.
c-acp dt n2 pp-f dt n1 vbr d n2 c-crq dt n2 pp-f dt n1 vbr vvn.
(39) treatise (DIV2)
2038
Image 12
6856
Wherefore both must bee ioyned together, as easily may bee gathered out of Christs charge to his Disciples, Watch and pray. That hee speaketh of bodily watchfulnesse is cleare,
Wherefore both must be joined together, as Easily may be gathered out of Christ charge to his Disciples, Watch and pray. That he speaks of bodily watchfulness is clear,
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(39) treatise (DIV2)
2038
Image 12
6857
for he found them asleepe, and therefore said, Watch. As cleare also it is that he speaketh of spirituall watchfulnesse because he inferreth this clause, that yee enter not into temptation:
for he found them asleep, and Therefore said, Watch. As clear also it is that he speaks of spiritual watchfulness Because he infers this clause, that ye enter not into temptation:
c-acp pns31 vvd pno32 j, cc av vvd, vvb. p-acp j av pn31 vbz cst pns31 vvz pp-f j n1 c-acp pns31 vvz d n1, cst pn22 vvb xx p-acp n1:
(39) treatise (DIV2)
2038
Image 12
6858
it is not bodily watchfnlnesse alone that can keepe vs from temptation. Yet further this metaphor of watching hath a large extent:
it is not bodily watchfnlnesse alone that can keep us from temptation. Yet further this metaphor of watching hath a large extent:
pn31 vbz xx j n1 av-j cst vmb vvi pno12 p-acp n1. av av-j d n1 pp-f vvg vhz dt j n1:
(39) treatise (DIV2)
2038
Image 12
6859
for it is a military word, and the Apostle still holdeth on like a wise Captaine to instruct Christian souldiers what to doe.
for it is a military word, and the Apostle still holds on like a wise Captain to instruct Christian Soldiers what to do.
c-acp pn31 vbz dt j n1, cc dt n1 av vvz a-acp av-j dt j n1 pc-acp vvi np1 n2 r-crq pc-acp vdi.
(39) treatise (DIV2)
2038
Image 12
6860
In time of warre there are certaine appointed continually to watch in some sconce, watch-towre,
In time of war there Are certain appointed continually to watch in Some sconce, watchtower,
p-acp n1 pp-f n1 pc-acp vbr j vvn av-j pc-acp vvi p-acp d n1, n1,
(39) treatise (DIV2)
2038
Image 12
6861
or other like eminent place, where they must rowse vp themselues throughly that they sleepe not,
or other like eminent place, where they must rouse up themselves thoroughly that they sleep not,
cc j-jn av-j j n1, c-crq pns32 vmb vvi a-acp px32 av-j cst pns32 vvb xx,
(39) treatise (DIV2)
2038
Image 12
6862
and not onely remaine awake, but prie and view vp and downe euery where and discry what may be hurtfull or helpfull to the army.
and not only remain awake, but pry and view up and down every where and descry what may be hurtful or helpful to the army.
cc xx av-j vvi j, cc-acp vvb cc vvi a-acp cc a-acp d q-crq cc vvi r-crq vmb vbi j cc j p-acp dt n1.
(39) treatise (DIV2)
2038
Image 12
6863
So as watching vnto prayer implyeth a diligent obseruing of all such things as may help vs or hinder vs therein.
So as watching unto prayer Implies a diligent observing of all such things as may help us or hinder us therein.
av c-acp vvg p-acp n1 vvz dt j vvg pp-f d d n2 c-acp vmb vvi pno12 cc vvb pno12 av.
(39) treatise (DIV2)
2038
Image 12
6864
In this sence the Apostle saith of Ministers, that they watch for the soules of their people, that is, carefully obserue what may make to the good,
In this sense the Apostle Says of Ministers, that they watch for the Souls of their people, that is, carefully observe what may make to the good,
p-acp d n1 dt n1 vvz pp-f n2, cst pns32 n1 p-acp dt ng1 pp-f po32 n1, cst vbz, av-j vvb r-crq vmb vvi p-acp dt j,
(39) treatise (DIV2)
2038
Image 12
6865
or what tend to the hurt of their soules.
or what tend to the hurt of their Souls.
cc q-crq vvb p-acp dt n1 pp-f po32 n2.
(39) treatise (DIV2)
2038
Image 12
6866
I might out of the full meaning of this metaphor collect many particular duties, and distinctly handle them all,
I might out of the full meaning of this metaphor collect many particular duties, and distinctly handle them all,
pns11 vmd av pp-f dt j n1 pp-f d n1 vvi d j n2, cc av-j vvi pno32 d,
(39) treatise (DIV2)
2039
Image 12
6867
but for breuity sake I will drawe all to one doctrine, which is this,
but for brevity sake I will draw all to one Doctrine, which is this,
cc-acp p-acp n1 n1 pns11 vmb vvi d p-acp crd n1, r-crq vbz d,
(39) treatise (DIV2)
2039
Image 12
6868
For the better performance of prayer, both body and spirit of him who prayeth, is to be rowsed vp, For the better performance of prayer, both body and Spirit of him who Prayeth, is to be roused up,
p-acp dt jc n1 pp-f n1, d n1 cc n1 pp-f pno31 r-crq vvz, vbz pc-acp vbi vvn a-acp,
(39) treatise (DIV2)
2040
Image 12
6869
and kept from inward and outward drousinesse, and due obseruance is to bee made of all things helpfull or hurtfull thereunto. and kept from inward and outward drousinesse, and due observance is to be made of all things helpful or hurtful thereunto.
cc vvd p-acp j cc j n1, cc j-jn n1 vbz pc-acp vbi vvn pp-f d n2 j cc j av.
(39) treatise (DIV2)
2040
Image 12
6870
To this purpose tend those many exhortations which by Christ & his Diciples are made to watch. When Christ warned his Diciples of his last comming,
To this purpose tend those many exhortations which by christ & his Disciples Are made to watch. When christ warned his Disciples of his last coming,
p-acp d n1 vvi d d n2 r-crq p-acp np1 cc po31 n2 vbr vvn p-acp vvb. c-crq np1 vvd po31 n2 pp-f po31 n1 vvg,
(39) treatise (DIV2)
2040
Image 12
6871
and when he was in his agony he bid them watch So Paul, so Peter. To this purpose also tendeth that patheticall speech of Dauid, Awake my glory, awake Viol and Harpe, I will awake early.
and when he was in his agony he bid them watch So Paul, so Peter. To this purpose also tendeth that pathetical speech of David, Awake my glory, awake Violent and Harp, I will awake early.
cc c-crq pns31 vbds p-acp po31 n1 pns31 vvd pno32 vvi av np1, av np1. p-acp d n1 av vvz d j n1 pp-f np1, vvb po11 n1, vvb j cc n1, pns11 vmb vvi av-j.
(39) treatise (DIV2)
2040
Image 12
6872
§. 134 Of the causes of drowsinesse.
§. 134 Of the Causes of drowsiness.
§. crd pp-f dt n2 pp-f n1.
(39) treatise (DIV2)
2040
Image 12
6873
BOth body & spirit are carefully to be rowsed vp, because of our naturall pronenes to drowsines,
BOth body & Spirit Are carefully to be roused up, Because of our natural proneness to drowsiness,
d n1 cc n1 vbr av-j pc-acp vbi vvn a-acp, c-acp pp-f po12 j n1 p-acp n1,
(39) treatise (DIV2)
2041
Image 12
6874
and heauinesse in body & spirit, two causes there be which cause bodily slumbering.
and heaviness in body & Spirit, two Causes there be which cause bodily slumbering.
cc n1 p-acp n1 cc n1, crd n2 pc-acp vbi r-crq n1 j vvg.
(39) treatise (DIV2)
2041
Image 12
6875
First debility and weaknesse of senses, whence it is that young children and old folkes, are more proane to slumbering then lusty strong persons.
First debility and weakness of Senses, whence it is that young children and old folks, Are more proane to slumbering then lusty strong Persons.
ord n1 cc n1 pp-f n2, c-crq pn31 vbz cst j n2 cc j n2, vbr dc vvb p-acp vvg av j j n2.
(39) treatise (DIV2)
2041
Image 12
6876
Secondly, abundance of vapours which stupifie the senses: for fulnesse of meat and drinke, whence those vapors arise, make men sluggish and sleepy.
Secondly, abundance of vapours which stupify the Senses: for fullness of meat and drink, whence those vapours arise, make men sluggish and sleepy.
ord, n1 pp-f n2 r-crq vvb dt n2: p-acp n1 pp-f n1 cc vvi, c-crq d n2 vvb, vvb n2 j cc j.
(39) treatise (DIV2)
2041
Image 12
6877
Answerable there be two causes which procure spirituall sleepinesse and slumbring.
Answerable there be two Causes which procure spiritual sleepiness and slumbering.
j pc-acp vbi crd n2 r-crq vvb j n1 cc vvg.
(39) treatise (DIV2)
2041
Image 12
6878
1 Weakenesse of the flesh (as Christ implieth when he checketh his Disciples for their sluggishnesse, saying, The flesh is weake: ) whereby it commeth to passe that by nature we are exceeding drowsie & dull,
1 Weakness of the Flesh (as christ Implies when he checketh his Disciples for their sluggishness, saying, The Flesh is weak:) whereby it comes to pass that by nature we Are exceeding drowsy & dull,
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(39) treatise (DIV2)
2042
Image 12
6879
as to all good and godly exercises, so especially to Prayer, which is the best of all.
as to all good and godly exercises, so especially to Prayer, which is the best of all.
c-acp p-acp d j cc j n2, av av-j p-acp n1, r-crq vbz dt js pp-f d.
(39) treatise (DIV2)
2042
Image 12
6880
I neede not further proue this then by appealing to the conscience of euery one that vse this holy exercise.
I need not further prove this then by appealing to the conscience of every one that use this holy exercise.
pns11 vvb xx av-jc vvi d av p-acp n-vvg p-acp dt n1 pp-f d crd cst vvb d j n1.
(39) treatise (DIV2)
2042
Image 12
6881
Many are loath to goe about it:
Many Are loath to go about it:
av-d vbr j pc-acp vvi p-acp pn31:
(39) treatise (DIV2)
2042
Image 12
6882
many when they are at it, fall fast asleepe, as Eutichus. I haue heard this direction prescribed, when one cannot sleepe;
many when they Are At it, fallen fast asleep, as Eutychus. I have herd this direction prescribed, when one cannot sleep;
d c-crq pns32 vbr p-acp pn31, vvb av-j j, c-acp np1. pns11 vhb vvn d n1 vvn, c-crq pi vmbx vvi;
(39) treatise (DIV2)
2042
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6883
Say thy prayers, and thou shalt sleepe: Say thy Prayers, and thou shalt sleep:
vvb po21 n2, cc pns21 vm2 vvi:
(39) treatise (DIV2)
2042
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6884
it is commonly the direction of prophane persons, spoken of sluggish prayers, (for if a man pray in the spirit with that earnestnesse which hee ought, it will rather keepe him the longer from sleepe) but yet it sheweth that men are commonly dull and drowsie in Prayer.
it is commonly the direction of profane Persons, spoken of sluggish Prayers, (for if a man pray in the Spirit with that earnestness which he ought, it will rather keep him the longer from sleep) but yet it shows that men Are commonly dull and drowsy in Prayer.
pn31 vbz av-j dt n1 pp-f j n2, vvn pp-f j n2, (c-acp cs dt n1 vvb p-acp dt n1 p-acp d n1 r-crq pns31 vmd, pn31 vmb av vvi pno31 dt av-jc p-acp n1) cc-acp av pn31 vvz d n2 vbr av-j j cc j p-acp n1.
(39) treatise (DIV2)
2042
Image 12
6885
Our spirituall sluggishnesse maketh our hearts heauy, and our eyes sleepy: Againe, our bodily sluggishnesse maketh our spirits more dull.
Our spiritual sluggishness makes our hearts heavy, and our eyes sleepy: Again, our bodily sluggishness makes our spirits more dull.
po12 j n1 vvz po12 n2 j, cc po12 n2 j: av, po12 j n1 vvz po12 n2 av-dc j.
(39) treatise (DIV2)
2042
Image 12
6886
2 Abundance of bye, wandring, vaine, earthly, wicked thoughts, cares, lusts, and such other things, which like vapours arise in our soules,
2 Abundance of buy, wandering, vain, earthly, wicked thoughts, Cares, Lustiest, and such other things, which like vapours arise in our Souls,
crd n1 pp-f n1, vvg, j, j, j n2, n2, n2, cc d j-jn n2, r-crq j n2 vvb p-acp po12 n2,
(39) treatise (DIV2)
2043
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6887
and which the Diuell also is very busie to cast into our hearts in time of prayer.
and which the devil also is very busy to cast into our hearts in time of prayer.
cc r-crq dt n1 av vbz av j pc-acp vvi p-acp po12 n2 p-acp n1 pp-f n1.
(39) treatise (DIV2)
2043
Image 12
6888
These adde much vnto our naturall dulnesse and drowsinesse; so as in these two respects there is great neede of watchfulnesse.
These add much unto our natural dulness and drowsiness; so as in these two respects there is great need of watchfulness.
np1 vvb av-d p-acp po12 j n1 cc n1; av c-acp p-acp d crd n2 a-acp vbz j n1 pp-f n1.
(39) treatise (DIV2)
2043
Image 12
6889
§. 135. Of going drowsily to Prayer.
§. 135. Of going drowsily to Prayer.
§. crd pp-f vvg av-j p-acp n1.
(39) treatise (DIV2)
2043
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6890
LIttle doe they consider the neede thereof, who going to prayer, are so farre from rowsing vp their spirits and bodies, that they doe,
LIttle doe they Consider the need thereof, who going to prayer, Are so Far from rousing up their spirits and bodies, that they do,
j n1 pns32 vvi dt n1 av, r-crq vvg p-acp n1, vbr av av-j p-acp j-vvg p-acp po32 n2 cc n2, cst pns32 vdb,
(39) treatise (DIV2)
2044
Image 12
6891
as it may seeme, purposely set themselues to sleepe: some compose themselues to such gestures as make them sleepe, they hang downe their heads,
as it may seem, purposely Set themselves to sleep: Some compose themselves to such gestures as make them sleep, they hang down their Heads,
c-acp pn31 vmb vvi, av vvd px32 pc-acp vvi: d vvb px32 p-acp d n2 c-acp vvb pno32 vvi, pns32 vvb a-acp po32 n2,
(39) treatise (DIV2)
2044
Image 12
6892
and leane them vpon their armes or hands: they sit vpon seates, or vpon the ground, they close their eyes, &c:
and lean them upon their arms or hands: they fit upon seats, or upon the ground, they close their eyes, etc.:
cc vvi pno32 p-acp po32 n2 cc n2: pns32 vvb p-acp n2, cc p-acp dt n1, pns32 vvb po32 n2, av:
(39) treatise (DIV2)
2044
Image 12
6893
Some neuer pray till they goe to bed, and so sleepe preuenteth them:
some never pray till they go to Bed, and so sleep preventeth them:
d av vvb c-acp pns32 vvb p-acp n1, cc av n1 vvz pno32:
(39) treatise (DIV2)
2044
Image 12
6894
some againe come immediatly from their pots and platters, or from their worldly affaires and businesses,
Some again come immediately from their pots and platters, or from their worldly affairs and businesses,
d av vvb av-j p-acp po32 n2 cc n2, cc p-acp po32 j n2 cc n2,
(39) treatise (DIV2)
2044
Image 12
6895
and presently goe to prayers, without any premeditation or cogitation of what businesse they haue in hand.
and presently go to Prayers, without any premeditation or cogitation of what business they have in hand.
cc av-j vvi p-acp n2, p-acp d n1 cc n1 pp-f r-crq n1 pns32 vhb p-acp n1.
(39) treatise (DIV2)
2044
Image 12
6896
With what deuotion can such prayers be performed? Is this to watch vnto prayer? The truth is, that such doe but mocke God. §. 136. Directions for Watchfulnesse.
With what devotion can such Prayers be performed? Is this to watch unto prayer? The truth is, that such do but mock God. §. 136. Directions for Watchfulness.
p-acp r-crq n1 vmb d n2 vbb vvn? vbz d pc-acp vvi p-acp n1? dt n1 vbz, cst d vdb p-acp vvi np1. §. crd n2 p-acp n1.
(39) treatise (DIV2)
2044
Image 12
6897
FOr auoiding of this and such like aberrations, and for a better performance of this duty of watchfulnesse, obserue these few directions following.
FOr avoiding of this and such like aberrations, and for a better performance of this duty of watchfulness, observe these few directions following.
p-acp vvg pp-f d cc d j n2, cc p-acp dt jc n1 pp-f d n1 pp-f n1, vvb d d n2 vvg.
(39) treatise (DIV2)
2045
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6898
In regard of the body, first choose such times as are freest from drowsinesse; these are mornings:
In regard of the body, First choose such times as Are Freest from drowsiness; these Are morning's:
p-acp n1 pp-f dt n1, ord vvb d n2 c-acp vbr js p-acp n1; d vbr n2:
(39) treatise (DIV2)
2046
Image 12
6899
for our bodies hauing rested all the night, and by rest being refreshed, are the more free, ready, and cheerefull to prayer.
for our bodies having rested all the night, and by rest being refreshed, Are the more free, ready, and cheerful to prayer.
c-acp po12 n2 vhg vvn d dt n1, cc p-acp n1 vbg vvn, vbr dt av-dc j, j, cc j p-acp n1.
(39) treatise (DIV2)
2046
Image 12
6900
Schollers find it the fittest times for their studies:
Scholars find it the Fittest times for their studies:
ng1 vvi pn31 dt js n2 p-acp po32 n2:
(39) treatise (DIV2)
2046
Image 12
6901
and so may Christians, if they obserue a difference of times, find it fittest for their prayer. and so may Christians, if they observe a difference of times, find it Fittest for their prayer.
cc av vmb np1, cs pns32 vvb dt n1 pp-f n2, vvb pn31 js p-acp po32 n1.
(39) treatise (DIV2)
2046
Image 12
6902
If for prayer sake we rise the sooner, we watch vnto Prayer.
If for prayer sake we rise the sooner, we watch unto Prayer.
cs p-acp n1 n1 pns12 vvb dt av-c, pns12 vvb p-acp n1.
(39) treatise (DIV2)
2046
Image 12
6903
2 Considering that it is so needefull that we pray at euening, which is a drowsie time, rowse vp thy selfe before prayer;
2 Considering that it is so needful that we pray At evening, which is a drowsy time, rouse up thy self before prayer;
crd vvg cst pn31 vbz av j cst pns12 vvb p-acp n1, r-crq vbz dt j n1, vvi a-acp po21 n1 p-acp n1;
(39) treatise (DIV2)
2047
Image 12
6904
goe not to it halfe sleeping, halfe waking.
go not to it half sleeping, half waking.
vvb xx p-acp pn31 av-jn vvg, av-jn vvg.
(39) treatise (DIV2)
2047
Image 12
6905
Learne of the watchfull Bird, the Cocke, who when he is about to crow, especially in the night time, flappeth hi• wings,
Learn of the watchful Bird, the Cock, who when he is about to crow, especially in the night time, flappeth hi• wings,
vvb pp-f dt j n1, dt n1, r-crq c-crq pns31 vbz p-acp pc-acp vvi, av-j p-acp dt n1 n1, vvz n1 n2,
(39) treatise (DIV2)
2047
Image 12
6906
and so beateth hi• body, and rowseth vp himself• to crow.
and so beats hi• body, and rouseth up himself• to crow.
cc av vvz n1 n1, cc vvz a-acp n1 pc-acp vvi.
(39) treatise (DIV2)
2047
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6907
Doe thou something to driue away drowsinesse stirre thy body, walke, meditate, sing a Psalme befor• prayer at euening.
Doe thou something to driven away drowsiness stir thy body, walk, meditate, sing a Psalm befor• prayer At evening.
n1 pns21 pi pc-acp vvi av n1 vvb po21 n1, vvb, vvi, vvb dt n1 n1 n1 p-acp n1.
(39) treatise (DIV2)
2047
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6908
Vse such gest•res as wi•l keepe thee from drowsinesse, kneele vpright, or to helpe thy weakenesse, stand.
Use such gest•res as wi•l keep thee from drowsiness, kneel upright, or to help thy weakness, stand.
vvb d n2 c-acp vmb vvi pno21 p-acp n1, vvb av-j, cc pc-acp vvi po21 n1, vvb.
(39) treatise (DIV2)
2047
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6909
Hasten to prayer, goe not to it too late. Who doe these things for prayers sake, Watch vnto Prayer.
Hasten to prayer, go not to it too late. Who do these things for Prayers sake, Watch unto Prayer.
np1 p-acp n1, vvb xx p-acp pn31 av av-j. q-crq vdb d n2 p-acp n2 n1, vvb p-acp n1.
(39) treatise (DIV2)
2047
Image 12
6910
3 Moderate thine appetite, and vse a temperate diet, if after meate thou art to pray:
3 Moderate thine appetite, and use a temperate diet, if After meat thou art to pray:
crd j po21 n1, cc vvi dt j n1, cs p-acp n1 pns21 vb2r pc-acp vvi:
(39) treatise (DIV2)
2048
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6911
sobriety is often ioined to watchfulnesse, as an especiall helpe thereof.
sobriety is often joined to watchfulness, as an especial help thereof.
n1 vbz av vvn p-acp n1, c-acp dt j n1 av.
(39) treatise (DIV2)
2048
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6912
Christ hauing giuen a warning to take heede of surfetting, drunkennesse, and cares of this World, inferreth this exhortation, Watch and pray: otherwise we cannot well watch & pray. christ having given a warning to take heed of surfeiting, Drunkenness, and Cares of this World, infers this exhortation, Watch and pray: otherwise we cannot well watch & pray.
np1 vhg vvn dt n1 pc-acp vvi n1 pp-f vvg, n1, cc n2 pp-f d n1, vvz d n1, vvb cc vvi: av pns12 vmbx av vvi cc vvb.
(39) treatise (DIV2)
2048
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6913
Wherefore saith Saint Paul; Let vs watch and be sober. And Saint Peter, Be sober and watching in prayer.
Wherefore Says Saint Paul; Let us watch and be Sobrium. And Saint Peter, Be Sobrium and watching in prayer.
q-crq vvz n1 np1; vvb pno12 vvi cc vbi j. cc n1 np1, vbb j cc vvg p-acp n1.
(39) treatise (DIV2)
2048
Image 12
6914
Who eate for prayer sake somewhat the more sparingly, doe watch vnto prayer. In regard of the soule,
Who eat for prayer sake somewhat the more sparingly, do watch unto prayer. In regard of the soul,
q-crq vvb p-acp n1 n1 av dt av-dc av-vvg, vdb vvi p-acp n1. p-acp n1 pp-f dt n1,
(39) treatise (DIV2)
2048
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6915
1 Take heed it be not too much distracted with worldly thoughts, Cares of this World choake the Word, much more will they choake the spirit of Prayer.
1 Take heed it be not too much distracted with worldly thoughts, Cares of this World choke the Word, much more will they choke the Spirit of Prayer.
vvn vvb n1 pn31 vbb xx av av-d vvn p-acp j n2, n2 pp-f d n1 vvi dt n1, d dc vmb pns32 vvi dt n1 pp-f n1.
(39) treatise (DIV2)
2050
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6916
Hee that remembring the time of prayer, disburdeneth his soule hereof, Watcheth vnto prayer.
He that remembering the time of prayer, disburdeneth his soul hereof, Watches unto prayer.
pns31 cst vvg dt n1 pp-f n1, vvz po31 n1 av, n2 p-acp n1.
(39) treatise (DIV2)
2050
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6917
2 Most especially be watchfull against sinne, which (as hath beene shewed before) like birdlime wil so cling the feathers of the soule, that it cannot flie vp to Heauen.
2 Most especially be watchful against sin, which (as hath been showed before) like birdlime will so cling the Feathers of the soul, that it cannot fly up to Heaven.
crd av-ds av-j vbi j p-acp n1, r-crq (c-acp vhz vbn vvn a-acp) av-j n1 vmb av vvi dt n2 pp-f dt n1, cst pn31 vmbx vvi a-acp p-acp n1.
(39) treatise (DIV2)
2051
Image 12
6918
Nothing more dulleth the heart of man then sinne.
Nothing more dulleth the heart of man then sin.
pix av-dc vvz dt n1 pp-f n1 av n1.
(39) treatise (DIV2)
2051
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6919
He that yeeldeth thereto can hardly recouer himselfe, and reuiue his spirit againe in a long time.
He that yields thereto can hardly recover himself, and revive his Spirit again in a long time.
pns31 cst vvz av vmb av vvi px31, cc vvi po31 n1 av p-acp dt j n1.
(39) treatise (DIV2)
2051
Image 12
6920
It was three quarters of a yeere before Dauid was throughly recouered after his great fall; It was three quarters of a year before David was thoroughly recovered After his great fallen;
pn31 vbds crd n2 pp-f dt n1 p-acp np1 vbds av-j vvn p-acp po31 j n1;
(39) treatise (DIV2)
2051
Image 12
6921
for his child was borne before, and an extraordinary meanes was vsed to recouer him, the Prophet Nathan was sent vnto him.
for his child was born before, and an extraordinary means was used to recover him, the Prophet Nathan was sent unto him.
p-acp po31 n1 vbds vvn a-acp, cc dt j n2 vbds vvn pc-acp vvi pno31, dt n1 np1 vbds vvn p-acp pno31.
(39) treatise (DIV2)
2051
Image 12
6922
It was an admirable and extraordinary thing that Peter was so soone recouered. Sinnes doe grieue the spirit, and quench his good gift in vs:
It was an admirable and extraordinary thing that Peter was so soon recovered. Sins do grieve the Spirit, and quench his good gift in us:
pn31 vbds dt j cc j n1 cst np1 vbds av av vvn. ng1 vdb vvi dt n1, cc vvi po31 j n1 p-acp pno12:
(39) treatise (DIV2)
2052
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6923
the Spirit being grieued and prouoked to withdraw his presence, will not returne againe with a wet finger.
the Spirit being grieved and provoked to withdraw his presence, will not return again with a wet finger.
dt n1 vbg vvn cc vvd pc-acp vvi po31 n1, vmb xx vvi av p-acp dt j n1.
(39) treatise (DIV2)
2052
Image 12
6924
Especially be watchfull against such sinnes as by nature thou art most proane vnto: for in them especially will Satan most attempt thee when thou art going to prayer.
Especially be watchful against such Sins as by nature thou art most proane unto: for in them especially will Satan most attempt thee when thou art going to prayer.
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(39) treatise (DIV2)
2052
Image 12
6925
If thou beest giuen to lust, make a couenant with thine eye not to cast it vpon a strange woman:
If thou Best given to lust, make a Covenant with thine eye not to cast it upon a strange woman:
cs pns21 vb2s vvn p-acp n1, vvb dt n1 p-acp po21 n1 xx pc-acp vvi pn31 p-acp dt j n1:
(39) treatise (DIV2)
2052
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6926
auoide wanton company, garish attire, fulnesse of bread, and whatsoeuer may prouoke lust:
avoid wanton company, garish attire, fullness of bred, and whatsoever may provoke lust:
vvi j-jn n1, j n1, n1 pp-f n1, cc r-crq vmb vvi n1:
(39) treatise (DIV2)
2052
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6927
so in anger, voluptuousnesse, couetousnesse, &c. This is an excellent point of wisdome, and argueth great watchfulnesse vnto prayer,
so in anger, voluptuousness, covetousness, etc. This is an excellent point of Wisdom, and argue great watchfulness unto prayer,
av p-acp n1, n1, n1, av d vbz dt j n1 pp-f n1, cc vvz j n1 p-acp n1,
(39) treatise (DIV2)
2052
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6928
if for prayer sake it be done.
if for prayer sake it be done.
cs p-acp n1 n1 pn31 vbb vdn.
(39) treatise (DIV2)
2052
Image 12
6929
3 Take notice of Gods mercies and iudgements, of his blessings bestowed on thee, and of thy wants, of the estate of others,
3 Take notice of God's Mercies and Judgments, of his blessings bestowed on thee, and of thy Wants, of the estate of Others,
crd vvb n1 pp-f npg1 n2 cc n2, pp-f po31 n2 vvn p-acp pno21, cc pp-f po21 n2, pp-f dt n1 pp-f n2-jn,
(39) treatise (DIV2)
2053
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6930
and of other points concerning the matter of prayer. Reade also some part of Gods Word before Prayer:
and of other points Concerning the matter of prayer. Reade also Some part of God's Word before Prayer:
cc pp-f j-jn n2 vvg dt n1 pp-f n1. np1 av d n1 pp-f npg1 n1 p-acp n1:
(39) treatise (DIV2)
2053
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6931
Thus shalt thou come furnished to Prayer. This is also to watch vnto Prayer.
Thus shalt thou come furnished to Prayer. This is also to watch unto Prayer.
av vm2 pns21 vvi vvn p-acp n1. d vbz av pc-acp vvi p-acp n1.
(39) treatise (DIV2)
2053
Image 12
6932
Many complaine of their vntoward performance of this heauenly duty, but obserue not the reason thereof, which is this, They watch not vnto Prayer. THE SIXTH PART.
Many complain of their untoward performance of this heavenly duty, but observe not the reason thereof, which is this, They watch not unto Prayer. THE SIXTH PART.
d vvb pp-f po32 j n1 pp-f d j n1, cc-acp vvb xx dt n1 av, r-crq vbz d, pns32 vvb xx p-acp n1. dt ord n1.
(39) treatise (DIV2)
2054
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6933
The meanes of preuailing by Prayer. §. 137. Of Perseuerance.
The means of prevailing by Prayer. §. 137. Of Perseverance.
dt n2 pp-f j-vvg p-acp n1. §. crd pp-f n1.
(39) treatise (DIV2)
2054
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6934
IN the last place is added an especiall meanes of obtaining our desire by Prayer, which is Perseuerance. Pray (saith the Apostle) watching thereunto with all perseuerance.
IN the last place is added an especial means of obtaining our desire by Prayer, which is Perseverance. prey (Says the Apostle) watching thereunto with all perseverance.
p-acp dt ord n1 vbz vvn dt j n2 pp-f vvg po12 n1 p-acp n1, r-crq vbz n1. n1 (vvz dt n1) vvg av p-acp d n1.
(39) treatise (DIV2)
2055
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6935
Perseuerance is an holding out to doe a thing till it be accomplished. Perseverance is an holding out to do a thing till it be accomplished.
n1 vbz dt vvg av pc-acp vdi dt n1 c-acp pn31 vbb vvn.
(39) treatise (DIV2)
2056
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6936
The vniuersall particle All, addeth emphasis therevnto, and sheweth that it must be a patient, constant, vnwearied, continued holding out. The universal particle All, adds emphasis thereunto, and shows that it must be a patient, constant, unwearied, continued holding out.
dt j n1 d, vvz n1 av, cc vvz cst pn31 vmb vbi dt j, j, j, vvd vvg av.
(39) treatise (DIV2)
2056
Image 12
6937
The originall word is by the learned of that tongue attributed to hunting dogges, which will not cease following the game till they haue got it. The original word is by the learned of that tongue attributed to hunting Dogs, which will not cease following the game till they have god it.
dt j-jn n1 vbz p-acp dt j pp-f d n1 vvn p-acp j-vvg n2, r-crq vmb xx vvi vvg dt n1 c-acp pns32 vhb vvn pn31.
(39) treatise (DIV2)
2056
Image 12
6938
A fit resemblance, if the rule of a similitude be obserued, which is to hold close to the point in hand.
A fit resemblance, if the Rule of a similitude be observed, which is to hold close to the point in hand.
dt j n1, cs dt n1 pp-f dt n1 vbi vvn, r-crq vbz pc-acp vvi av-j p-acp dt n1 p-acp n1.
(39) treatise (DIV2)
2056
Image 12
6939
To perseuere then in prayer is, with long patience to continue constantly in calling vpon God,
To persevere then in prayer is, with long patience to continue constantly in calling upon God,
p-acp vvi av p-acp n1 vbz, p-acp j n1 pc-acp vvi av-j p-acp vvg p-acp np1,
(39) treatise (DIV2)
2056
Image 12
6940
and not waxe weary, or giue ouer till he heare vs. This is manifested two waies,
and not wax weary, or give over till he hear us This is manifested two ways,
cc xx vvi j, cc vvb a-acp c-acp pns31 vvb pno12 d vbz vvn crd n2,
(39) treatise (DIV2)
2056
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6941
1 By often praying for one & the same thing. As Paul prayed thrice against a temptation, that is oftentimes.
1 By often praying for one & the same thing. As Paul prayed thrice against a temptation, that is oftentimes.
vvd p-acp av vvg p-acp crd cc dt d n1. p-acp np1 vvd av p-acp dt n1, cst vbz av.
(39) treatise (DIV2)
2057
Image 12
6942
2 By a long holding out at one time, as Iaakob wrestled a whole night with the Angell,
2 By a long holding out At one time, as Jacob wrestled a Whole night with the Angel,
crd p-acp dt j vvg av p-acp crd n1, p-acp np1 vvd dt j-jn n1 p-acp dt n1,
(39) treatise (DIV2)
2058
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6943
and would not let him goe till he had blessed him. §. 138. Of the things which we are to aske with all perseuerance.
and would not let him go till he had blessed him. §. 138. Of the things which we Are to ask with all perseverance.
cc vmd xx vvi pno31 vvi c-acp pns31 vhd vvn pno31. §. crd pp-f dt n2 r-crq pns12 vbr pc-acp vvi p-acp d n1.
(39) treatise (DIV2)
2058
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6944
Quest. 1. HOw oft or how long must we perseuere in prayer, before we giue ouer? Quest. 1. HOw oft or how long must we persevere in prayer, before we give over?
n1. crd uh-crq av cc c-crq av-j vmb pns12 vvi p-acp n1, c-acp pns12 vvb a-acp?
(39) treatise (DIV2)
2059
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6945
Answ. Noe certaine and stint time can bee limitted.Answer Noah certain and stint time can be limited.
np1 zz j cc vvi n1 vmb vbi vvn.
(39) treatise (DIV2)
2060
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6946
Some things are continually to bee prayed for as long as we liue, namely those things which wee stand in neede of all the daies of our life,
some things Are continually to be prayed for as long as we live, namely those things which we stand in need of all the days of our life,
d n2 vbr av-j pc-acp vbi vvn c-acp c-acp av-j c-acp pns12 vvb, av d n2 r-crq pns12 vvb p-acp n1 pp-f d dt n2 pp-f po12 n1,
(39) treatise (DIV2)
2060
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whether they respect soule or body, and those things which shall not bee accomplished so long as wee liue;
whither they respect soul or body, and those things which shall not be accomplished so long as we live;
cs pns32 vvb n1 cc n1, cc d n2 r-crq vmb xx vbi vvn av av-j c-acp pns12 vvb;
(39) treatise (DIV2)
2060
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as a ioyfull resurrection and eternall saluation. These are to bee prayed for in our ordinary prayers continually.
as a joyful resurrection and Eternal salvation. These Are to be prayed for in our ordinary Prayers continually.
c-acp dt j n1 cc j n1. d vbr pc-acp vbi vvn p-acp p-acp po12 j n2 av-j.
(39) treatise (DIV2)
2060
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Other things for which especially perseuerance in prayer is needfull, require a more particular and present answere of God,
Other things for which especially perseverance in prayer is needful, require a more particular and present answer of God,
av-jn n2 p-acp r-crq av-j n1 p-acp n1 vbz j, vvb dt av-dc j cc j n1 pp-f np1,
(39) treatise (DIV2)
2060
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as a temptation, sicknesse, or any distresse which hangeth ouer our heads, or lieth vpon vs,
as a temptation, sickness, or any distress which hangs over our Heads, or lies upon us,
c-acp dt n1, n1, cc d n1 r-crq vvz p-acp po12 n2, cc vvz p-acp pno12,
(39) treatise (DIV2)
2060
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or such blessings as we stand in present neede of:
or such blessings as we stand in present need of:
cc d n2 c-acp pns12 vvb p-acp j n1 pp-f:
(39) treatise (DIV2)
2060
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these are to be prayed for till wee obtaine our desire, as Iaakob would not let the Angell goe till he had blessed him:
these Are to be prayed for till we obtain our desire, as Jacob would not let the Angel go till he had blessed him:
d vbr pc-acp vbi vvn c-acp c-acp pns12 vvb po12 n1, c-acp np1 vmd xx vvi dt n1 vvb c-acp pns31 vhd vvn pno31:
(39) treatise (DIV2)
2060
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or till wee haue some better thing in liew thereof, as Paul prayed against the temptation, till he had grace sufficient giuen to him against it,
or till we have Some better thing in lieu thereof, as Paul prayed against the temptation, till he had grace sufficient given to him against it,
cc c-acp pns12 vhb d jc n1 p-acp n1 av, c-acp np1 vvd p-acp dt n1, c-acp pns31 vhd n1 j vvn p-acp pno31 p-acp pn31,
(39) treatise (DIV2)
2060
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or till there be no hope of obtaining our desire;
or till there be no hope of obtaining our desire;
cc c-acp pc-acp vbi dx n1 pp-f vvg po12 n1;
(39) treatise (DIV2)
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that is, till God doth euidently declare that it is his wil not to grant it, as Dauid continued to pray for his childe while it liued,
that is, till God does evidently declare that it is his will not to grant it, as David continued to pray for his child while it lived,
d vbz, c-acp np1 vdz av-j vvi cst pn31 vbz po31 n1 xx pc-acp vvi pn31, p-acp np1 vvd pc-acp vvi p-acp po31 n1 cs pn31 vvd,
(39) treatise (DIV2)
2060
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but when it was departed, he ceased to pray for him, saying, The childe being now dead,
but when it was departed, he ceased to pray for him, saying, The child being now dead,
cc-acp c-crq pn31 vbds vvn, pns31 vvd pc-acp vvi p-acp pno31, vvg, dt n1 vbg av j,
(39) treatise (DIV2)
2060
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wherefore should I now fast, can I bring him againe any more? §. 139. Of the difference betwixt praying alwayes, and with all perseuerance.Wherefore should I now fast, can I bring him again any more? §. 139. Of the difference betwixt praying always, and with all perseverance.
q-crq vmd pns11 av av-j, vmb pns11 vvi pno31 av d dc? §. crd pp-f dt n1 p-acp vvg av, cc p-acp d n1.
(39) treatise (DIV2)
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Quest. 2. VVAs not thus much implied vnder the fore-named circumstance of time, alwayes, or in euery season. Quest. 2. Was not thus much implied under the forenamed circumstance of time, always, or in every season.
n1. crd vbds xx av av-d vvn p-acp dt j n1 pp-f n1, av, cc p-acp d n1.
(39) treatise (DIV2)
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Answ. Seeing the Apostle doth heere set downe the Doctrine of Prayer so distinctly and succinctly, we may not imagine that hee would twice set downe in one and the same verse, one and the same thing,Answer Seeing the Apostle does Here Set down the Doctrine of Prayer so distinctly and succinctly, we may not imagine that he would twice Set down in one and the same verse, one and the same thing,
np1 vvg dt n1 vdz av vvi a-acp dt n1 pp-f n1 av av-j cc av-j, pns12 vmb xx vvi cst pns31 vmd av vvi a-acp p-acp crd cc dt d n1, crd cc dt d n1,
(39) treatise (DIV2)
2062
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and that in two differing phrases.
and that in two differing phrases.
cc cst p-acp crd j-vvg n2.
(39) treatise (DIV2)
2062
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There is certainly a difference betwixt these two branches, which I take to be especially in these two respects.
There is Certainly a difference betwixt these two branches, which I take to be especially in these two respects.
pc-acp vbz av-j dt n1 p-acp d crd n2, r-crq pns11 vvb pc-acp vbi av-j p-acp d crd n2.
(39) treatise (DIV2)
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1 That is more generall, hauing respect to the whole course of a Christians life, that he haue his set times:
1 That is more general, having respect to the Whole course of a Christians life, that he have his Set times:
crd cst vbz av-dc j, vhg n1 p-acp dt j-jn n1 pp-f dt njpg2 n1, cst pns31 vhb po31 j-vvn n2:
(39) treatise (DIV2)
2063
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constantly obserue them, and be euer ready on all occasions to pray.
constantly observe them, and be ever ready on all occasions to pray.
av-j vvb pno32, cc vbb av j p-acp d n2 pc-acp vvi.
(39) treatise (DIV2)
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This is more particular, hauing respect to some especiall occasions, that in crauing them we should bee instant and vrgent.This is more particular, having respect to Some especial occasions, that in craving them we should be instant and urgent.
d vbz av-dc j, vhg n1 p-acp d j n2, cst p-acp vvg pno32 pns12 vmd vbi j-jn cc j.
(39) treatise (DIV2)
2064
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2 That respecteth the dutie and worke of prayer, that we be constant in performing it.
2 That respecteth the duty and work of prayer, that we be constant in performing it.
crd cst vvz dt n1 cc n1 pp-f n1, cst pns12 vbb j p-acp vvg pn31.
(39) treatise (DIV2)
2065
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This the issue and euent of prayer, or the blessing which floweth from it:This the issue and event of prayer, or the blessing which flows from it:
d dt n1 cc n1 pp-f n1, cc dt n1 r-crq vvz p-acp pn31:
(39) treatise (DIV2)
2066
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for it is the effect and issue of our prayer that maketh vs more or lesse importunate:
for it is the Effect and issue of our prayer that makes us more or less importunate:
c-acp pn31 vbz dt n1 cc n1 pp-f po12 n1 cst vvz pno12 dc cc av-dc j:
(39) treatise (DIV2)
2066
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Longer or shorter to continue in prayer.
Longer or shorter to continue in prayer.
np1 cc jc pc-acp vvi p-acp n1.
(39) treatise (DIV2)
2066
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If it be long before we receiue that which we desire, the longer we perseuere and continue in prayer.
If it be long before we receive that which we desire, the longer we persevere and continue in prayer.
cs pn31 vbb j c-acp pns12 vvb cst r-crq pns12 vvb, dt jc pns12 vvi cc vvi p-acp n1.
(39) treatise (DIV2)
2066
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§. 140. Of the difference betwixt perseuering and much babling in prayer. Quest. 3. VVHat difference is there betwixt these many, and long prayers implied vnder perseuerance,
§. 140. Of the difference betwixt persevering and much babbling in prayer. Quest. 3. What difference is there betwixt these many, and long Prayers implied under perseverance,
§. crd pp-f dt n1 p-acp j cc d j-vvg p-acp n1. n1. crd q-crq n1 vbz a-acp p-acp d d, cc j n2 vvn p-acp n1,
(39) treatise (DIV2)
2066
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and those vaine repetitions, much babling and long prayers condemned by Christ in the Scribes and Pharisies. Answ. Very much and great:
and those vain repetitions, much babbling and long Prayers condemned by christ in the Scribes and Pharisees. Answer Very much and great:
cc d j n2, d j-vvg cc j n2 vvn p-acp np1 p-acp dt n2 cc np2. np1 av av-d cc j:
(39) treatise (DIV2)
2067
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euen as great as betwixt white and blacke, light and darknesse, sincerity and hypocrisie.
even as great as betwixt white and black, Light and darkness, sincerity and hypocrisy.
av c-acp j c-acp p-acp j-jn cc j-jn, j cc n1, n1 cc n1.
(39) treatise (DIV2)
2068
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1 These many and long prayers heere intimated, are proportioned according to Gods particular dealing with vs:
1 These many and long Prayers Here intimated, Are proportioned according to God's particular dealing with us:
crd d d cc j n2 av vvn, vbr vvn vvg p-acp npg1 j n-vvg p-acp pno12:
(39) treatise (DIV2)
2069
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if it be long before he grant our request, wee goe the oftner vnto him, and we hold out the longer in prayer.
if it be long before he grant our request, we go the oftener unto him, and we hold out the longer in prayer.
cs pn31 vbb j c-acp pns31 vvb po12 n1, pns12 vvb dt av-c p-acp pno31, cc pns12 vvb av dt av-jc p-acp n1.
(39) treatise (DIV2)
2069
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Those vaine repetitions and babblings are stinted by set and certaine periods of time appointed before hand, without any respect of Gods dealing.Those vain repetitions and babblings Are stinted by Set and certain periods of time appointed before hand, without any respect of God's dealing.
d j n2 cc n2-vvg vbr vvd p-acp n1 cc j n2 pp-f n1 vvn p-acp n1, p-acp d n1 pp-f npg1 n-vvg.
(39) treatise (DIV2)
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2 These come from the vehemencie of desire, and ardencie of affection. Those onely from the tongue and lips.
2 These come from the vehemency of desire, and ardency of affection. Those only from the tongue and lips.
crd d vvb p-acp dt n1 pp-f n1, cc n1 pp-f n1. d av-j p-acp dt n1 cc n2.
(39) treatise (DIV2)
2071
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The Papists are like to Pharisies in both these. For first they measure the number and continuance of their prayers by their set times:
The Papists Are like to Pharisees in both these. For First they measure the number and Continuance of their Prayers by their Set times:
dt njp2 vbr j p-acp np1 p-acp d d. p-acp ord pns32 vvi dt n1 cc n1 pp-f po32 n2 p-acp po32 j-vvn n2:
(39) treatise (DIV2)
2073
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for which purpose they haue both set formes of prayer, and also chaines of Beades to put them in minde when their stint is ended;
for which purpose they have both Set forms of prayer, and also chains of Beads to put them in mind when their stint is ended;
p-acp r-crq n1 pns32 vhb av-d vvn n2 pp-f n1, cc av n2 pp-f n2 pc-acp vvi pno32 p-acp n1 c-crq po32 n1 vbz vvn;
(39) treatise (DIV2)
2073
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yea they set downe so great a number of repetitions, as cannot bee freed from vaine repetitions.
yea they Set down so great a number of repetitions, as cannot be freed from vain repetitions.
uh pns32 vvd a-acp av j dt n1 pp-f n2, c-acp vmbx vbi vvn p-acp j n2.
(39) treatise (DIV2)
2073
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This name Iesu is aboue fiue hundred times set downe to be repeated at one time in their Iesu Psalter. Againe, their prayers being in Latine (as I haue shewed before) which tongue all that say their prayers vnderstand not, they cannot come from the heart, but onely from the tongue.
This name Iesu is above fiue hundred times Set down to be repeated At one time in their Iesu Psalter. Again, their Prayers being in Latin (as I have showed before) which tongue all that say their Prayers understand not, they cannot come from the heart, but only from the tongue.
d n1 np1 vbz p-acp crd crd n2 vvn a-acp pc-acp vbi vvn p-acp crd n1 p-acp po32 np1 n1. av, po32 n2 vbg p-acp jp (c-acp pns11 vhb vvn a-acp) r-crq n1 d cst vvb po32 n2 vvb xx, pns32 vmbx vvi p-acp dt n1, cc-acp av-j p-acp dt n1.
(39) treatise (DIV2)
2074
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§. 141. Of holding out in prayer.
§. 141. Of holding out in prayer.
§. crd pp-f vvg av p-acp n1.
(39) treatise (DIV2)
2074
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THus hauing cleared the meaning of this clause, obserue the instruction hence arising, which is this,
THus having cleared the meaning of this clause, observe the instruction hence arising, which is this,
av vhg vvn dt n1 pp-f d n1, vvb dt n1 av vvg, r-crq vbz d,
(39) treatise (DIV2)
2075
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Who desire to reape the fruite of their prayer, must both oft renue their prayer, and also hold on without fainting till it be heard. Who desire to reap the fruit of their prayer, must both oft renew their prayer, and also hold on without fainting till it be herd.
r-crq vvb pc-acp vvi dt n1 pp-f po32 n1, vmb av-d av vvi po32 n1, cc av vvb a-acp p-acp vvg c-acp pn31 vbb vvn.
(39) treatise (DIV2)
2076
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In the word heere vsed is this dutie oft vrged: In the word Here used is this duty oft urged:
p-acp dt n1 av vvn vbz d n1 av vvn:
(39) treatise (DIV2)
2076
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but most elegantly and emphatically doth the Prophet set it foorth in his owne example, saying, For Sions sake I will not hold my tongue,
but most elegantly and emphatically does the Prophet Set it forth in his own Exampl, saying, For Zions sake I will not hold my tongue,
cc-acp av-ds av-j cc av-j vdz dt n1 vvd pn31 av p-acp po31 d n1, vvg, p-acp n2 n1 pns11 vmb xx vvi po11 n1,
(39) treatise (DIV2)
2076
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and for Ierusalems sake I will not rest, vntill the righteousnesse thereof breake foorth as the light, &c. Againe, hee saith of other Watchmen, All the day and all the night continually they shall not cease. and for Ierusalems sake I will not rest, until the righteousness thereof break forth as the Light, etc. Again, he Says of other Watchmen, All the day and all the night continually they shall not cease.
cc p-acp npg1 n1 pns11 vmb xx vvi, c-acp dt n1 av vvi av p-acp dt n1, av av, pns31 vvz pp-f j-jn n2, d dt n1 cc d dt n1 av-j pns32 vmb xx vvi.
(39) treatise (DIV2)
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Further, by way of exhortation, he addeth, Yee that make mention of the Lord, keepe not silence,
Further, by Way of exhortation, he adds, Ye that make mention of the Lord, keep not silence,
jc, p-acp n1 pp-f n1, pns31 vvz, pn22 cst vvb n1 pp-f dt n1, vvb xx n1,
(39) treatise (DIV2)
2076
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and giue him no rest till hee establish, and till hee make Ierusalem a praise in the earth. and give him no rest till he establish, and till he make Ierusalem a praise in the earth.
cc vvi pno31 dx n1 c-acp pns31 vvb, cc c-acp pns31 vvb np1 dt n1 p-acp dt n1.
(39) treatise (DIV2)
2076
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Christ doth also excellently set it forth by two parables, one of a Friend, the other of a poore Widdow. The Friend was so importunate, as he was impudent againe:
christ does also excellently Set it forth by two parables, one of a Friend, the other of a poor Widow. The Friend was so importunate, as he was impudent again:
np1 vdz av av-j vvi pn31 av p-acp crd n2, crd pp-f dt n1, dt n-jn pp-f dt j n1. dt n1 vbds av j, c-acp pns31 vbds j av:
(39) treatise (DIV2)
2076
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for so much the notation of the originall word implieth.
for so much the notation of the original word Implies.
c-acp av av-d dt n1 pp-f dt j-jn n1 vvz.
(39) treatise (DIV2)
2076
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The Widdow by her importunitie so troubled the Iudge, as he feared he should be wearie with her oft comming.
The Widow by her importunity so troubled the Judge, as he feared he should be weary with her oft coming.
dt n1 p-acp po31 n1 av vvn dt n1, c-acp pns31 vvd pns31 vmd vbi j p-acp pno31 av vvg.
(39) treatise (DIV2)
2076
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Marke how impudent beggers will bee, they will receiue no nay:
Mark how impudent beggars will be, they will receive no nay:
n1 c-crq j n2 vmb vbi, pns32 vmb vvi dx uh-x:
(39) treatise (DIV2)
2076
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nor many who petition to the King, Councell, Lord Chancellor, Iudges, and the like, and by their impudencie oft obtaine their suits.
nor many who petition to the King, Council, Lord Chancellor, Judges, and the like, and by their impudency oft obtain their suits.
ccx d r-crq vvb p-acp dt n1, n1, n1 n1, n2, cc dt j, cc p-acp po32 n1 av vvi po32 n2.
(39) treatise (DIV2)
2076
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Impudency, taken in the best sence, as Christ vseth the word, is such an holy, constant importunity, as will take no denial.
Impudence, taken in the best sense, as christ uses the word, is such an holy, constant importunity, as will take no denial.
n1, vvn p-acp dt js n1, c-acp np1 vvz dt n1, vbz d dt j, j n1, c-acp vmb vvi dx n1.
(39) treatise (DIV2)
2076
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This we may vse to God, and if we vse it, we shal assuredly preuaile:
This we may use to God, and if we use it, we shall assuredly prevail:
np1 pns12 vmb vvi p-acp np1, cc cs pns12 vvb pn31, pns12 vmb av-vvn vvi:
(39) treatise (DIV2)
2076
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for note what Christ saith, Shall not God auenge his owne elect which cry day and night vnto him,
for note what christ Says, Shall not God avenge his own elect which cry day and night unto him,
p-acp n1 r-crq np1 vvz, vmb xx np1 vvi po31 d vvb r-crq n1 n1 cc n1 p-acp pno31,
(39) treatise (DIV2)
2076
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though he beare long with them? Particular examples of oft praying for one thing, and long holding out in prayer, were laid downe in the point of extraordinary prayer. though he bear long with them? Particular Examples of oft praying for one thing, and long holding out in prayer, were laid down in the point of extraordinary prayer.
cs pns31 vvb av-j p-acp pno32? j n2 pp-f av vvg p-acp crd n1, cc av-j vvg av p-acp n1, vbdr vvn a-acp p-acp dt n1 pp-f j n1.
(39) treatise (DIV2)
2076
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§. 142. Of the reasons of Perseuerance.
§. 142. Of the Reasons of Perseverance.
§. crd pp-f dt n2 pp-f n1.
(39) treatise (DIV2)
2076
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THe ground of this Perseuerance is Gods wise disposing prouidence, who oft setteth a long date to the accomplishment of his promises, till which time come, he seemeth not to heare vs,
THe ground of this Perseverance is God's wise disposing providence, who oft sets a long date to the accomplishment of his promises, till which time come, he seems not to hear us,
dt n1 pp-f d n1 vbz ng1 j n-vvg n1, r-crq av vvz dt j n1 p-acp dt n1 pp-f po31 n2, p-acp r-crq n1 vvb, pns31 vvz xx pc-acp vvi pno12,
(39) treatise (DIV2)
2077
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and yet expecteth that wee should solicite and ply him with our prayers, not because he needeth soliciters,
and yet Expects that we should solicit and ply him with our Prayers, not Because he needs solicitors,
cc av vvz cst pns12 vmd vvi cc vvi pno31 p-acp po12 n2, xx c-acp pns31 vvz n2,
(39) treatise (DIV2)
2077
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and remembrancers, but for iust and weightie reasons, 1 The sacrifice of prayer is a sweete and delight some sacrifice to God.
and remembrancers, but for just and weighty Reasons, 1 The sacrifice of prayer is a sweet and delight Some sacrifice to God.
cc n2, cc-acp p-acp j cc j n2, vvd dt n1 pp-f n1 vbz dt j cc vvb d n1 p-acp np1.
(39) treatise (DIV2)
2077
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The Apostle speaking of the calues or fruits of our lippes, which are prayers and praises, saith, with such sacrifices God is pleased. The Apostle speaking of the calves or fruits of our lips, which Are Prayers and praises, Says, with such Sacrifices God is pleased.
dt n1 vvg pp-f dt n2 cc n2 pp-f po12 n2, r-crq vbr n2 cc n2, vvz, p-acp d n2 np1 vbz vvn.
(39) treatise (DIV2)
2078
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In this respect prayer is called Incense: God is delighted with the prayers of his Saints, In this respect prayer is called Incense: God is delighted with the Prayers of his Saints,
p-acp d n1 n1 vbz vvn n1: np1 vbz vvn p-acp dt n2 pp-f po31 n2,
(39) treatise (DIV2)
2078
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as men with the sauour of sweete incense.
as men with the savour of sweet incense.
c-acp n2 p-acp dt n1 pp-f j n1.
(39) treatise (DIV2)
2078
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Hee loueth to heare them oft praying, and long to continue, prouided that the prayer come from an honest heart and true desire.
He loves to hear them oft praying, and long to continue, provided that the prayer come from an honest heart and true desire.
pns31 vvz pc-acp vvi pno32 av vvg, cc av-j pc-acp vvi, vvd cst dt n1 vvb p-acp dt j n1 cc j n1.
(39) treatise (DIV2)
2078
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2 God thus trieth the faith and patience of his Saints, whether they can and wil continue to depend vpon him.
2 God thus trieth the faith and patience of his Saints, whither they can and will continue to depend upon him.
crd n1 av vvz dt n1 cc n1 pp-f po31 n2, cs pns32 vmb cc vmb vvi pc-acp vvi p-acp pno31.
(39) treatise (DIV2)
2079
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Who cease to pray, cease to waite:
Who cease to pray, cease to wait:
q-crq vvb pc-acp vvi, vvb pc-acp vvi:
(39) treatise (DIV2)
2079
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they withdraw themselues from God, h Gods soule will haue no pleasure in them. (Heb. 10 38.)
they withdraw themselves from God, h God's soul will have no pleasure in them. (Hebrew 10 38.)
pns32 vvb px32 p-acp np1, pns31 npg1 n1 vmb vhi dx n1 p-acp pno32. (np1 crd crd)
(39) treatise (DIV2)
2079
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3 By Perseuerance prayers waxe more earnest and feruent.
3 By Perseverance Prayers wax more earnest and fervent.
crd p-acp n1 n2 vvi av-dc j cc j.
(39) treatise (DIV2)
2080
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Christ often praying, prayed the more feruently. Prayer is like to fire, which if it finde fit matter, the longer it burnes, the hotter it burnes.
christ often praying, prayed the more fervently. Prayer is like to fire, which if it find fit matter, the longer it burns, the hotter it burns.
np1 av vvg, vvd dt av-dc av-j. n1 vbz av-j p-acp n1, r-crq cs pn31 vvb j n1, dt jc pn31 vvz, dt jc pn31 vvz.
(39) treatise (DIV2)
2080
Image 12
7011
But God loueth not key cold prayers: they are as irkesome to him as lukewarme water to a mans stomack. God will spue them out.
But God loves not key cold Prayers: they Are as irksome to him as lukewarm water to a men stomach. God will spue them out.
p-acp np1 vvz xx n1 j-jn n2: pns32 vbr a-acp j p-acp pno31 c-acp j n1 p-acp dt ng1 n1. np1 vmb vvi pno32 av.
(39) treatise (DIV2)
2080
Image 12
7012
4 God thus moueth his children to search their hearts, to see if they can finde any cause in them why God heareth them not.
4 God thus moves his children to search their hearts, to see if they can find any cause in them why God hears them not.
crd n1 av vvz po31 n2 pc-acp vvi po32 n2, pc-acp vvi cs pns32 vmb vvi d n1 p-acp pno32 c-crq np1 vvz pno32 xx.
(39) treatise (DIV2)
2081
Image 12
7013
This was a meanes whereby Achans sin came to be found out:
This was a means whereby Achans since Come to be found out:
d vbds dt n2 c-crq np1 n1 vvd pc-acp vbi vvn av:
(39) treatise (DIV2)
2081
Image 12
7014
yea by Gods denying once and twice to heare the Israelites, they were brought to repentance.
yea by God's denying once and twice to hear the Israelites, they were brought to Repentance.
uh p-acp npg1 vvg a-acp cc av pc-acp vvi dt np2, pns32 vbdr vvn p-acp n1.
(39) treatise (DIV2)
2081
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5 God doth thus commend his blessings so much the more vnto vs. For good things much desired, oft craued, long expected, are more welcome when they are obtained,
5 God does thus commend his blessings so much the more unto us For good things much desired, oft craved, long expected, Are more welcome when they Are obtained,
crd n1 vdz av vvi po31 n2 av av-d dt av-dc p-acp pno12 p-acp j n2 av-d vvn, av vvd, av-j vvn, vbr dc vvb c-crq pns32 vbr vvn,
(39) treatise (DIV2)
2082
Image 12
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and wee mooued to bee more thankefull for them. Things soone obtained are little regarded. §. 143. Of the damage of not perseuering, and aduantage of perseuering.
and we moved to be more thankful for them. Things soon obtained Are little regarded. §. 143. Of the damage of not persevering, and advantage of persevering.
cc pns12 vvd pc-acp vbi av-dc j p-acp pno32. n2 av vvn vbr j vvn. §. crd pp-f dt n1 pp-f xx j, cc n1 pp-f j.
(39) treatise (DIV2)
2082
Image 12
7017
VVHat a vaine conceit is it to think, that it is in vaine long or oft to call vpon God,
What a vain conceit is it to think, that it is in vain long or oft to call upon God,
q-crq dt j n1 vbz pn31 pc-acp vvi, cst pn31 vbz p-acp j j cc av pc-acp vvi p-acp np1,
(39) treatise (DIV2)
2083
Image 12
7018
if at first hee heare not. Such was the conceit of him who said, Behold this euill commeth of the Lord:
if At First he hear not. Such was the conceit of him who said, Behold this evil comes of the Lord:
cs p-acp ord pns31 vvb xx. d vbds dt n1 pp-f pno31 r-crq vvd, vvb d n-jn vvz pp-f dt n1:
(39) treatise (DIV2)
2083
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7019
should I attend on the Lord any longer? This conceit cannot be free from pride and arrogancie;should I attend on the Lord any longer? This conceit cannot be free from pride and arrogancy;
vmd pns11 vvi p-acp dt n1 d av-jc? d n1 vmbx vbi j p-acp n1 cc n1;
(39) treatise (DIV2)
2083
Image 12
7020
yea it is a disdainfull and presumptuous conceit. Yet by nature wee are all too proane vnto it:
yea it is a disdainful and presumptuous conceit. Yet by nature we Are all too proane unto it:
uh pn31 vbz dt j cc j n1. av p-acp n1 pns12 vbr d av n1 p-acp pn31:
(39) treatise (DIV2)
2083
Image 12
7021
for wee are ready to prescribe a time vnto God, and to say, So long will I continue to depend vpon him, and pray vnto him;
for we Are ready to prescribe a time unto God, and to say, So long will I continue to depend upon him, and pray unto him;
c-acp pns12 vbr j pc-acp vvi dt n1 p-acp np1, cc pc-acp vvi, av av-j vmb pns11 vvi pc-acp vvi p-acp pno31, cc vvb p-acp pno31;
(39) treatise (DIV2)
2083
Image 12
7022
if by that time he heare not, he will neuer heare.
if by that time he hear not, he will never hear.
cs p-acp d n1 pns31 vvb xx, pns31 vmb av-x vvi.
(39) treatise (DIV2)
2083
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7023
This is the cause that oft we faile of the fruits of our prayers, and fall into many temptations, giuing our spirituall enemies great aduantage against vs.
This is the cause that oft we fail of the fruits of our Prayers, and fallen into many temptations, giving our spiritual enemies great advantage against us
d vbz dt n1 cst av pns12 vvb pp-f dt n2 pp-f po12 n2, cc vvi p-acp d n2, vvg po12 j n2 j n1 p-acp pno12
(39) treatise (DIV2)
2083
Image 12
7024
For our parts, let vs learne how to carry our selues when God seemeth to reiect our praiers,
For our parts, let us Learn how to carry our selves when God seems to reject our Prayers,
p-acp po12 n2, vvb pno12 vvi c-crq pc-acp vvi po12 n2 c-crq np1 vvz pc-acp vvi po12 n2,
(39) treatise (DIV2)
2084
Image 12
7025
euen as the woman of Canaan, when Christ at first would not seeme to heare,
even as the woman of Canaan, when christ At First would not seem to hear,
av p-acp dt n1 pp-f np1, c-crq np1 p-acp ord vmd xx vvi pc-acp vvi,
(39) treatise (DIV2)
2084
Image 12
7026
and after told her plainely he was not sent to her, and the third time compared her vnto a whelpe, yet shee continued praying:
and After told her plainly he was not sent to her, and the third time compared her unto a whelp, yet she continued praying:
cc a-acp vvd pno31 av-j pns31 vbds xx vvn p-acp pno31, cc dt ord n1 vvn pno31 p-acp dt n1, av pns31 vvd vvg:
(39) treatise (DIV2)
2084
Image 12
7027
and what was the issue? her faith was commended, her request was granted. Neuer any that perseuered lost their labour.
and what was the issue? her faith was commended, her request was granted. Never any that persevered lost their labour.
cc r-crq vbds dt n1? po31 n1 vbds vvn, po31 n1 vbds vvn. av-x d cst vvd vvn po32 n1.
(39) treatise (DIV2)
2084
Image 12
7028
As for them who haue lyen long vnder a crosse, let them not thinke their prayers are not regarded,
As for them who have lyen long under a cross, let them not think their Prayers Are not regarded,
c-acp p-acp pno32 r-crq vhb vvn av-j p-acp dt n1, vvb pno32 xx vvi po32 n2 vbr xx vvn,
(39) treatise (DIV2)
2085
Image 12
7029
or themselues not respected, because at first they were not heard: we heere see that God expecteth perseuerance. THE SEVENTH PART.
or themselves not respected, Because At First they were not herd: we Here see that God Expects perseverance. THE SEVENTH PART.
cc px32 xx j-vvn, c-acp p-acp ord pns32 vbdr xx vvn: pns12 av vvi cst np1 vvz n1. dt ord n1.
(39) treatise (DIV2)
2085
Image 12
7030
The persons for whom Prayer is to be made.
The Persons for whom Prayer is to be made.
dt n2 p-acp ro-crq n1 vbz pc-acp vbi vvn.
(39) treatise (DIV2)
2085
Image 12
7031
Ephes. 6. 19. 20. And for me, that vtterance may bee giuen vnto me, that I may open my mouth boldly to make knowne the mystery of the Gospell:Ephesians 6. 19. 20. And for me, that utterance may be given unto me, that I may open my Mouth boldly to make known the mystery of the Gospel:
np1 crd crd crd cc p-acp pno11, cst n1 vmb vbi vvn p-acp pno11, cst pns11 vmb vvi po11 n1 av-j pc-acp vvi vvn dt n1 pp-f dt n1:
(39) treatise (DIV2)
2085
Image 12
7032
For which I am an Embassador in bonds, that therein I may speake boldly as I ought to speake.
For which I am an Ambassador in bonds, that therein I may speak boldly as I ought to speak.
c-acp r-crq pns11 vbm dt n1 p-acp n2, cst av pns11 vmb vvi av-j c-acp pns11 vmd pc-acp vvi.
(39) treatise (DIV2)
2085
Image 12
7033
§. 144. Of desiring the helpe of others prayers.
§. 144. Of desiring the help of Others Prayers.
§. crd pp-f vvg dt n1 pp-f n2-jn n2.
(39) treatise (DIV2)
2085
Image 12
7034
FRom his direction vnto prayer, the Apostle proceedeth vnto an especiall request, that they whom hee had instructed,
FRom his direction unto prayer, the Apostle Proceedeth unto an especial request, that they whom he had instructed,
p-acp po31 n1 p-acp n1, dt n1 vvz p-acp dt j n1, cst pns32 r-crq pns31 vhd vvn,
(39) treatise (DIV2)
2086
Image 12
7035
and incited to pray for others, would in particular pray for him: whence obserue, that
and incited to pray for Others, would in particular prey for him: whence observe, that
cc vvn pc-acp vvi p-acp n2-jn, vmd p-acp j n1 p-acp pno31: c-crq vvb, cst
(39) treatise (DIV2)
2086
Image 12
7036
As Christians ought to pray for others, so to desire the mutuall prayers of others for themselues. As Christians ought to pray for Others, so to desire the mutual Prayers of Others for themselves.
p-acp np1 vmd p-acp vvi p-acp n2-jn, av pc-acp vvi dt j n2 pp-f n2-jn p-acp px32.
(39) treatise (DIV2)
2087
Image 12
7037
Seldome did Saint Paul write to any, of whom he requested not their prayers, whether they were whole Churches,
Seldom did Saint Paul write to any, of whom he requested not their Prayers, whither they were Whole Churches,
av vdd n1 np1 vvb p-acp d, pp-f ro-crq pns31 vvd xx po32 n2, cs pns32 vbdr j-jn n2,
(39) treatise (DIV2)
2087
Image 12
7038
as in this and many other Epistles, or particular persons; as Philemon. This hath been the ancient practise of Gods children:
as in this and many other Epistles, or particular Persons; as Philemon. This hath been the ancient practice of God's children:
c-acp p-acp d cc d j-jn n2, cc j n2; p-acp np1. d vhz vbn dt j n1 pp-f npg1 n2:
(39) treatise (DIV2)
2087
Image 12
7039
Hezekiah desired the prayers of Isaiah, Hester of the Iewes, Daniel of his three companions: Hezekiah desired the Prayers of Isaiah, Esther of the Iewes, daniel of his three Sodales:
np1 vvd dt n2 pp-f np1, np1 pp-f dt np2, np1 pp-f po31 crd n2:
(39) treatise (DIV2)
2087
Image 12
7040
God intimated thus much vnto Abimelech, that it would be good for him to craue the prayers of Abram, and vnto Eliphaz, Bildad and Zophar, that it would bee good for them to seeke the prayers of Iob. Did not Saint Iames exhort hereunto, God intimated thus much unto Abimelech, that it would be good for him to crave the Prayers of Abram, and unto Eliphaz, Bildad and Zophar, that it would be good for them to seek the Prayers of Job Did not Saint James exhort hereunto,
np1 vvd av av-d p-acp np1, cst pn31 vmd vbi j p-acp pno31 pc-acp vvi dt n2 pp-f np1, cc p-acp np1, np1 cc np1, cst pn31 vmd vbi j p-acp pno32 pc-acp vvi dt n2 pp-f zz vdd xx n1 np1 vvb av,
(39) treatise (DIV2)
2087
Image 12
7041
when he saith, Is any sicke among you? Let him call for the Elders of the Church,
when he Says, Is any sick among you? Let him call for the Elders of the Church,
c-crq pns31 vvz, vbz d j p-acp pn22? vvb pno31 vvi p-acp dt n2-jn pp-f dt n1,
(39) treatise (DIV2)
2087
Image 12
7042
and let them pray for him. §. 145. Of motiues to desire others prayers.and let them pray for him. §. 145. Of motives to desire Others Prayers.
cc vvb pno32 vvi p-acp pno31. §. crd pp-f n2 pc-acp vvi n2-jn n2.
(39) treatise (DIV2)
2087
Image 12
7043
THe motiues which were alledged to inforce the dutie of prayer in generall, might fitly bee heere againe applied,
THe motives which were alleged to enforce the duty of prayer in general, might fitly be Here again applied,
dt n2 r-crq vbdr vvn pc-acp vvi dt n1 pp-f n1 p-acp n1, vmd av-j vbi av av vvn,
(39) treatise (DIV2)
2088
Image 12
7044
for prayer being a dutie whereby God is much honored, and a thing very powerfull with God,
for prayer being a duty whereby God is much honoured, and a thing very powerful with God,
p-acp n1 vbg dt n1 c-crq np1 vbz av-d vvn, cc dt n1 av j p-acp np1,
(39) treatise (DIV2)
2088
Image 12
7045
and profitable to those for whom it is made, we ought to take all occasions to stirre vp others thereunto.
and profitable to those for whom it is made, we ought to take all occasions to stir up Others thereunto.
cc j p-acp d p-acp ro-crq pn31 vbz vvn, pns12 vmd pc-acp vvi d n2 pc-acp vvi a-acp n2-jn av.
(39) treatise (DIV2)
2088
Image 12
7046
But there are many more particular reasons to vrge this doctrine: for by desiring the prayers of others,
But there Are many more particular Reasons to urge this Doctrine: for by desiring the Prayers of Others,
p-acp a-acp vbr av-d av-dc j n2 pc-acp vvi d n1: c-acp p-acp vvg dt n2 pp-f n2-jn,
(39) treatise (DIV2)
2088
Image 12
7047
1 Wee testifie our great desire of Gods blessing, and therupon we think it not enough to pray for it our selues but also seeke the helpe of others prayers to obtaine it.
1 we testify our great desire of God's blessing, and thereupon we think it not enough to pray for it our selves but also seek the help of Others Prayers to obtain it.
vvd pns12 vvi po12 j n1 pp-f npg1 n1, cc av pns12 vvb pn31 xx av-d pc-acp vvi p-acp pn31 po12 n2 p-acp av vvi dt n1 pp-f n2-jn n2 pc-acp vvi pn31.
(39) treatise (DIV2)
2089
Image 12
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2 Wee shew that we acknowledge a communion of Saints, which performe mutuall duties one to another. 2 we show that we acknowledge a communion of Saints, which perform mutual duties one to Another.
crd pns12 vvb cst pns12 vvb dt n1 pp-f n2, r-crq vvb j n2 pi p-acp n-jn.
(39) treatise (DIV2)
2090
Image 12
7049
3 We manifest a sence of our owne weaknesse, for the supporting whereof we craue the helpe of others, yea we manifest much humility.
3 We manifest a sense of our own weakness, for the supporting whereof we crave the help of Others, yea we manifest much humility.
crd pns12 vvi dt n1 pp-f po12 d n1, p-acp dt vvg c-crq pns12 vvb dt n1 pp-f n2-jn, uh pns12 j av-d n1.
(39) treatise (DIV2)
2091
Image 12
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4 We maintaine mutuall loue, which consisteth not onely in offering, and doing kindnesses, but also crauing and accepting the like: 4 We maintain mutual love, which Consisteth not only in offering, and doing Kindnesses, but also craving and accepting the like:
crd pns12 vvi j n1, r-crq vvz xx av-j p-acp vvg, cc vdg n2, p-acp av vvg cc vvg dt j:
(39) treatise (DIV2)
2092
Image 12
7051
if a man doe not sometimes desire, and receiue good turnes at his friends hands, he wil make his friend vnwilling,
if a man do not sometime desire, and receive good turns At his Friends hands, he will make his friend unwilling,
cs dt n1 vdb xx av vvi, cc vvi j n2 p-acp po31 n2 n2, pns31 vmb vvi po31 n1 j,
(39) treatise (DIV2)
2092
Image 12
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and ashamed to seeke and receiue any at his hands, and so will entercourse of loue be soone broken off.
and ashamed to seek and receive any At his hands, and so will intercourse of love be soon broken off.
cc j pc-acp vvi cc vvi d p-acp po31 n2, cc av vmb n1 pp-f n1 vbb av vvn a-acp.
(39) treatise (DIV2)
2092
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7053
§. 146. Of the difference betwixt desiring other mens prayers and making them mediators. Obiect THus are many Mediators made.
§. 146. Of the difference betwixt desiring other men's Prayers and making them mediators. Object THus Are many Mediators made.
§. crd pp-f dt n1 p-acp vvg n-jn ng2 n2 cc vvg pno32 n2. n1 av vbr d n2 vvn.
(39) treatise (DIV2)
2092
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7054
Answ. Nothing so, for our desire is not that o•ther men should present our persons,Answer Nothing so, for our desire is not that o•ther men should present our Persons,
np1 np1 av, p-acp po12 n1 vbz xx d j-jn n2 vmd vvi po12 n2,
(39) treatise (DIV2)
2094
Image 12
7055
and our prayers to God, and so make them acceptable, which is the office of a Mediator,
and our Prayers to God, and so make them acceptable, which is the office of a Mediator,
cc po12 n2 p-acp np1, cc av vvb pno32 j, r-crq vbz dt n1 pp-f dt n1,
(39) treatise (DIV2)
2094
Image 12
7056
but onely wee vse them as companions, and fellow-members in this office. §. 147. Of those who vse or refuse to aske the helpe of others prayers.
but only we use them as Sodales, and Fellow members in this office. §. 147. Of those who use or refuse to ask the help of Others Prayers.
cc-acp av-j pns12 vvb pno32 c-acp n2, cc n2 p-acp d n1. §. crd pp-f d r-crq vvb cc vvi pc-acp vvi dt n1 pp-f n2-jn n2.
(39) treatise (DIV2)
2094
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7057
THis iustifieth the commendable and vsuall practise of the Saints at this day, who when they depart one from another,
THis Justifieth the commendable and usual practice of the Saints At this day, who when they depart one from Another,
d vvz dt j cc j n1 pp-f dt n2 p-acp d n1, r-crq c-crq pns32 vvb pi p-acp n-jn,
(39) treatise (DIV2)
2095
Image 12
7058
or write one to another, or being in any distresse, are visited one of another, desire the prayers one of another.
or write one to Another, or being in any distress, Are visited one of Another, desire the Prayers one of Another.
cc vvi pi p-acp n-jn, cc vbg p-acp d n1, vbr vvn crd pp-f n-jn, vvb dt n2 crd pp-f n-jn.
(39) treatise (DIV2)
2095
Image 12
7059
The thing is good and warrantable:
The thing is good and warrantable:
dt n1 vbz j cc j:
(39) treatise (DIV2)
2095
Image 12
7060
yee that haue vsed it be not ashamed of it, neither cease to vse it still;
ye that have used it be not ashamed of it, neither cease to use it still;
pn22 cst vhb vvn pn31 vbb xx j pp-f pn31, av-dx vvb pc-acp vvi pn31 av;
(39) treatise (DIV2)
2095
Image 12
7061
onely as the thing is in it selfe good, so vse it well:
only as the thing is in it self good, so use it well:
av-j c-acp dt n1 vbz p-acp pn31 n1 j, av vvb pn31 av:
(39) treatise (DIV2)
2095
Image 12
7062
not complementally for custome sake, but from the heart, and that in regard of the forenamed reasons.
not complementally for custom sake, but from the heart, and that in regard of the forenamed Reasons.
xx av-j p-acp n1 n1, cc-acp p-acp dt n1, cc cst p-acp n1 pp-f dt j-vvn n2.
(39) treatise (DIV2)
2095
Image 12
7063
As for those who are ashamed to desire the prayers of others, vnworthy they are to pertake of the benefit of others prayers.
As for those who Are ashamed to desire the Prayers of Others, unworthy they Are to partake of the benefit of Others Prayers.
c-acp p-acp d r-crq vbr j pc-acp vvi dt n2 pp-f n2-jn, j pns32 vbr pc-acp vvi pp-f dt n1 pp-f n2-jn n2.
(39) treatise (DIV2)
2096
Image 12
7064
And for those who mocke and scoffe at it in others, what doe they but strike the Prophets and Apostles thorow their •oines, whom they scoffe at.
And for those who mock and scoff At it in Others, what do they but strike the prophets and Apostles thorough their •oines, whom they scoff At.
cc p-acp d r-crq vvb cc n1 p-acp pn31 p-acp n2-jn, q-crq vdb pns32 p-acp vvi dt n2 cc n2 p-acp po32 n2, ro-crq pns32 n1 p-acp.
(39) treatise (DIV2)
2097
Image 12
7065
The time may come when they would be glad of their prayers, whom in their prosperitie they mocked,
The time may come when they would be glad of their Prayers, whom in their Prosperity they mocked,
dt n1 vmb vvi c-crq pns32 vmd vbi j pp-f po32 n2, r-crq p-acp po32 n1 pns32 vvd,
(39) treatise (DIV2)
2097
Image 12
7066
euen as Pharaoh was glad of the prayers of Moses and Aaron, Saul of the prayers of Samuel, and Simon Magus of Simon Peters. §. 148. That none too good to seeke the helpe of anothers prayer.
even as Pharaoh was glad of the Prayers of Moses and Aaron, Saul of the Prayers of Samuel, and Simon Magus of Simon Peter's. §. 148. That none too good to seek the help of another's prayer.
av c-acp np1 vbds j pp-f dt n2 pp-f np1 cc np1, np1 pp-f dt n2 pp-f np1, cc np1 np1 pp-f np1 np1. §. crd cst pix av j pc-acp vvi dt n1 pp-f j-jn n1.
(39) treatise (DIV2)
2097
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7067
BVt for the better clearing of this point, I will more distinctly declare, the persons both who are to desire this duetie,
But for the better clearing of this point, I will more distinctly declare, the Persons both who Are to desire this duty,
cc-acp p-acp dt jc n-vvg pp-f d n1, pns11 vmb av-dc av-j vvi, dt n2 d r-crq vbr pc-acp vvi d n1,
(39) treatise (DIV2)
2098
Image 12
7068
and also of whom it is to be desired.
and also of whom it is to be desired.
cc av pp-f r-crq pn31 vbz pc-acp vbi vvn.
(39) treatise (DIV2)
2098
Image 12
7069
For the first, All of all sorts, none excepted, must desire the prayers of others, not onely the yonger, meaner, inferiour sort,
For the First, All of all sorts, none excepted, must desire the Prayers of Others, not only the younger, meaner, inferior sort,
p-acp dt ord, d pp-f d n2, pix vvn, vmb vvi dt n2 pp-f n2-jn, xx av-j dt jc, jc, j-jn n1,
(39) treatise (DIV2)
2099
Image 12
7070
as children, schollers, auditors and the like:
as children, Scholars, Auditors and the like:
c-acp n2, n2, n2 cc dt j:
(39) treatise (DIV2)
2099
Image 12
7071
but euen the best and greatest, and that of such as are much inferiour vnto them.
but even the best and greatest, and that of such as Are much inferior unto them.
cc-acp av dt js cc js, cc d pp-f d c-acp vbr d j-jn p-acp pno32.
(39) treatise (DIV2)
2099
Image 12
7072
Note the forenamed examples, which shew that Kings, Queenes, Prophets, Apostles, desired this kindenesse:
Note the forenamed Examples, which show that Kings, Queens, prophets, Apostles, desired this kindness:
n1 dt j-vvn n2, r-crq vvb d n2, n2, n2, n2, vvd d n1:
(39) treatise (DIV2)
2099
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7073
what persons more eminent for place, or more excellent for grace? if it beseemed them, whom may it not beseeme?
what Persons more eminent for place, or more excellent for grace? if it beseemed them, whom may it not beseem?
r-crq n2 av-dc j p-acp n1, cc av-dc j p-acp n1? cs pn31 vvd pno32, r-crq vmb pn31 xx vvi?
(39) treatise (DIV2)
2099
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On the one side, the greatest and best, while heere they liue are subiect to many infirmities, many temptations:
On the one side, the greatest and best, while Here they live Are Subject to many infirmities, many temptations:
p-acp dt crd n1, dt js cc js, cs av pns32 vvb vbr j-jn p-acp d n2, d n2:
(39) treatise (DIV2)
2100
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and though they may haue some excellent gifts aboue others, yet they want many other, which meaner then they haue:
and though they may have Some excellent Gifts above Others, yet they want many other, which meaner then they have:
cc cs pns32 vmb vhi d j n2 p-acp n2-jn, av pns32 vvb d n-jn, r-crq jc cs pns32 vhb:
(39) treatise (DIV2)
2100
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besides, they are proane to decay in the graces which they haue.
beside, they Are proane to decay in the graces which they have.
a-acp, pns32 vbr n1 pc-acp vvi p-acp dt n2 r-crq pns32 vhb.
(39) treatise (DIV2)
2100
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On the otherside, the prayers of the least and meanest Saint are of force with God:
On the otherside, the Prayers of the least and Meanest Saint Are of force with God:
p-acp dt n1, dt n2 pp-f dt ds cc js n1 vbr pp-f n1 p-acp np1:
(39) treatise (DIV2)
2100
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God is no accepter of persons: it is the heart, the honesty, sincerity and ardencie of it, which he most respecteth, God is no accepter of Persons: it is the heart, the honesty, sincerity and ardency of it, which he most respecteth,
np1 vbz dx n1 pp-f n2: pn31 vbz dt n1, dt n1, n1 cc n1 pp-f pn31, r-crq pns31 av-ds vvz,
(39) treatise (DIV2)
2100
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and not the greatnesse and dignity of the person who prayeth.
and not the greatness and dignity of the person who Prayeth.
cc xx dt n1 cc n1 pp-f dt n1 r-crq vvz.
(39) treatise (DIV2)
2100
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In this regard therefore, as the foote may be helpful to the head, and as a little mouse may bee helpefull to a Lion caught and entangled with cords, by gnawing a cord asunder, In this regard Therefore, as the foot may be helpful to the head, and as a little mouse may be helpful to a lion caught and entangled with cords, by gnawing a cord asunder,
p-acp d n1 av, c-acp dt n1 vmb vbi j p-acp dt n1, cc p-acp dt j n1 vmb vbi j p-acp dt n1 vvn cc vvn p-acp n2, p-acp vvg dt n1 av,
(39) treatise (DIV2)
2100
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so may the least Christian bee helpefull to the greatest by praying for them.
so may the least Christian be helpful to the greatest by praying for them.
av vmb dt ds np1 vbb j p-acp dt js p-acp vvg p-acp pno32.
(39) treatise (DIV2)
2100
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Let none therefore thinke themselues so compleate and well furnished, as they need not the helpe of others prayers:
Let none Therefore think themselves so complete and well furnished, as they need not the help of Others Prayers:
vvd pix av vvi px32 av j cc av vvn, c-acp pns32 vvb xx dt n1 pp-f n2-jn n2:
(39) treatise (DIV2)
2101
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or so great, that it should not beseeme them to seeke this helpe.
or so great, that it should not beseem them to seek this help.
cc av j, cst pn31 vmd xx vvi pno32 p-acp vvb d n1.
(39) treatise (DIV2)
2101
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God in wisdome hath so ordered the body of Christ, that the members thereof should neede one anothers prayers: God in Wisdom hath so ordered the body of christ, that the members thereof should need one another's Prayers:
np1 p-acp n1 vhz av vvn dt n1 pp-f np1, cst dt n2 av vmd vvi pi ng1-jn n2:
(39) treatise (DIV2)
2101
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and that, both to maintaine mutuall loue among them (for mutuall prayers doe euen knit the soules of the Saints together) and also to suppresse arrogancie, that one should not scorne and disdaine another.
and that, both to maintain mutual love among them (for mutual Prayers do even knit the Souls of the Saints together) and also to suppress arrogancy, that one should not scorn and disdain Another.
cc cst, av-d pc-acp vvi j n1 p-acp pno32 (c-acp j n2 vdb av vvi dt n2 pp-f dt n2 av) cc av pc-acp vvi n1, cst pi vmd xx vvi cc vvi j-jn.
(39) treatise (DIV2)
2101
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If any bee otherwise minded, it is to be feared that ambition hath blinded their mindes.
If any be otherwise minded, it is to be feared that ambition hath blinded their minds.
cs d vbb av vvn, pn31 vbz pc-acp vbi vvn cst n1 vhz vvn po32 n2.
(39) treatise (DIV2)
2101
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If the greater are to desire the prayers of the meaner, much more the meaner of greater,
If the greater Are to desire the Prayers of the meaner, much more the meaner of greater,
cs dt jc vbr pc-acp vvi dt n2 pp-f dt jc, av-d av-dc dt jc pp-f jc,
(39) treatise (DIV2)
2102
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as children of parents, people of the Ministers, &c. §. 149. Of praying to the liuing onely.
as children of Parents, people of the Ministers, etc. §. 149. Of praying to the living only.
c-acp n2 pp-f n2, n1 pp-f dt n2, av §. crd pp-f vvg p-acp dt vvg av-j.
(39) treatise (DIV2)
2102
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FOr the second, the benefit and kindnesse of prayer is to be desired of such as wee know may know our desire.
FOr the second, the benefit and kindness of prayer is to be desired of such as we know may know our desire.
p-acp dt ord, dt n1 cc n1 pp-f n1 vbz pc-acp vbi vvn pp-f d c-acp pns12 vvb vmb vvi po12 n1.
(39) treatise (DIV2)
2103
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These are onely the liuing, who conuerse among vs vpon the face of the earth: to these, whether present or absent, we may make knowne our desire:
These Are only the living, who converse among us upon the face of the earth: to these, whither present or absent, we may make known our desire:
d vbr av-j dt j-vvg, r-crq n1 p-acp pno12 p-acp dt n1 pp-f dt n1: p-acp d, cs j cc j, pns12 vmb vvi vvn po12 n1:
(39) treatise (DIV2)
2103
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if present, by words or outward signes: if absent, by letter or message
if present, by words or outward Signs: if absent, by Letter or message
cs j, p-acp n2 cc j n2: cs j, p-acp n1 cc n1
(39) treatise (DIV2)
2103
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To desire the prayers of such as are departed out of this world, is both in vaine, and also without warrant.
To desire the Prayers of such as Are departed out of this world, is both in vain, and also without warrant.
pc-acp vvi dt n2 pp-f d c-acp vbr vvn av pp-f d n1, vbz av-d p-acp j, cc av p-acp n1.
(39) treatise (DIV2)
2104
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1 In vaine, because we can neither make signe, speake, write, nor send to them:
1 In vain, Because we can neither make Signen, speak, write, nor send to them:
crd p-acp j, c-acp pns12 vmb av-dx vvi n1, vvb, vvb, ccx vvi p-acp pno32:
(39) treatise (DIV2)
2105
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nor can they without some such meanes, know the desire of our heart, it is Gods propertie to search the heart.
nor can they without Some such means, know the desire of our heart, it is God's property to search the heart.
ccx vmb pns32 p-acp d d n2, vvb dt n1 pp-f po12 n1, pn31 vbz ng1 n1 pc-acp vvi dt n1.
(39) treatise (DIV2)
2105
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2 Without warrant, because the whole Scripture affordeth neither precept, promise nor good example tending to that purpose;
2 Without warrant, Because the Whole Scripture affords neither precept, promise nor good Exampl tending to that purpose;
crd p-acp n1, p-acp dt j-jn n1 vvz dx n1, n1 ccx j n1 vvg p-acp d n1;
(39) treatise (DIV2)
2106
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had it beene needefull, questionlesse Christ would haue comprised it in his perfect forme of prayer.
had it been needful, questionless christ would have comprised it in his perfect Form of prayer.
vhd pn31 vbn j, j np1 vmd vhi vvn pn31 p-acp po31 j n1 pp-f n1.
(39) treatise (DIV2)
2106
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§. 150. Of the Papists arguments for praying to the dead. OVr aduersaries make shew of sundry places, but such as make nothing to the purpose,
§. 150. Of the Papists Arguments for praying to the dead. Our Adversaries make show of sundry places, but such as make nothing to the purpose,
§. crd pp-f dt njp2 n2 p-acp vvg p-acp dt j. po12 n2 vvi n1 pp-f j n2, p-acp d c-acp vvi pix p-acp dt n1,
(39) treatise (DIV2)
2106
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but are wrested cleane contrary to the scope of the Holy Ghost. Their great champion who vseth go gather together what hath beene, or may be alleadged:
but Are wrested clean contrary to the scope of the Holy Ghost. Their great champion who uses go gather together what hath been, or may be alleged:
cc-acp vbr vvn av-j j-jn p-acp dt n1 pp-f dt j n1. po32 j n1 r-crq vvz vvi vvi av q-crq vhz vbn, cc vmb vbi vvd:
(39) treatise (DIV2)
2107
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for defence of their superstition, idolatry, and heresie, quoteth onely these distinct places out of the old Testament:
for defence of their Superstition, idolatry, and heresy, quoteth only these distinct places out of the old Testament:
p-acp n1 pp-f po32 n1, n1, cc n1, vvz av-j d j n2 av pp-f dt j n1:
(39) treatise (DIV2)
2107
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The first is where Iacob saith to Ioseph, The Angel which deliuered me from all euill, blesse the children, &c. Answ. The Angell there meant, is the same with whom Iacob wrestled, which was Christ Iesus, The Angell of the Couenant. The First is where Iacob Says to Ioseph, The Angel which Delivered me from all evil, bless the children, etc. Answer The Angel there meant, is the same with whom Iacob wrestled, which was christ Iesus, The Angel of the Covenant.
dt ord vbz c-crq np1 vvz p-acp np1, dt n1 r-crq vvd pno11 p-acp d n-jn, vvb dt n2, av np1 dt n1 a-acp vvd, vbz dt d p-acp ro-crq np1 vvd, r-crq vbds np1 np1, dt n1 pp-f dt n1.
(39) treatise (DIV2)
2107
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The second is that speech of Eliphaz, to which of the Saints wilt thou turne.
The second is that speech of Eliphaz, to which of the Saints wilt thou turn.
dt ord vbz d n1 pp-f np1, p-acp r-crq pp-f dt ng1 vm2 pns21 vvi.
(39) treatise (DIV2)
2109
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Answ. 1 Question may be made whether euery speech of Eliphaz recorded in that Booke be of sufficient authority to iustifie a point in controuersie:Answer 1 Question may be made whither every speech of Eliphaz recorded in that Book be of sufficient Authority to justify a point in controversy:
np1 crd n1 vmb vbi vvn cs d n1 pp-f np1 vvn p-acp d n1 vbi pp-f j n1 pc-acp vvi dt n1 p-acp n1:
(39) treatise (DIV2)
2110
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The Author who alleadgeth this argument, denieth not but doubt may be made hereof. 2 The place is meant of Saints liuing on earth: The Author who allegeth this argument, Denieth not but doubt may be made hereof. 2 The place is meant of Saints living on earth:
dt n1 r-crq vvz d n1, vvz xx p-acp n1 vmb vbi vvn av. crd dt n1 vbz vvn pp-f n2 vvg p-acp n1:
(39) treatise (DIV2)
2110
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neither doth it imply any prayer to them, but speaketh of a due consideration of •heir estate,
neither does it imply any prayer to them, but speaks of a due consideration of •heir estate,
av-dx vdz pn31 vvi d n1 p-acp pno32, cc-acp vvz pp-f dt j-jn n1 pp-f n1 n1,
(39) treatise (DIV2)
2111
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whether any were like to Iob. 3 The third is the prayer of Moses, Remember Abraham, Isaac, and Iacob.
whither any were like to Job 3 The third is the prayer of Moses, remember Abraham, Isaac, and Iacob.
cs d vbdr av-j p-acp zz crd dt ord vbz dt n1 pp-f np1, vvb np1, np1, cc np1.
(39) treatise (DIV2)
2111
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Answ. Moses meaneth not any intercession, which Abraham, Isaac, and Iacob made vnto God for their posterity;Answer Moses means not any Intercession, which Abraham, Isaac, and Iacob made unto God for their posterity;
np1 np1 vvz xx d n1, r-crq np1, np1, cc np1 vvn p-acp np1 p-acp po32 n1;
(39) treatise (DIV2)
2113
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but the couenant which God made with them in the behalfe of their posterity.
but the Covenant which God made with them in the behalf of their posterity.
cc-acp dt n1 r-crq np1 vvd p-acp pno32 p-acp dt n1 pp-f po32 n1.
(39) treatise (DIV2)
2113
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Further hee heapeth vp sundry places both out of the olde, and out of the new Testament, wherein prayers of the Saints liuing are desired;
Further he heapeth up sundry places both out of the old, and out of the new Testament, wherein Prayers of the Saints living Are desired;
jc pns31 vvz a-acp j n2 av-d av pp-f dt j, cc av pp-f dt j n1, c-crq n2 pp-f dt n2 vvg vbr vvn;
(39) treatise (DIV2)
2114
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and inferreth, that if it be meete and lawfull to call vpon the Saints while they are vpon earth, it must needes be lawfull to call vpon the same Saints when they raigne with Christ.
and infers, that if it be meet and lawful to call upon the Saints while they Are upon earth, it must needs be lawful to call upon the same Saints when they Reign with christ.
cc vvz, cst cs pn31 vbb j cc j pc-acp vvi p-acp dt n2 cs pns32 vbr p-acp n1, pn31 vmb av vbi j pc-acp vvi p-acp dt d n2 c-crq pns32 vvb p-acp np1.
(39) treatise (DIV2)
2114
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Answ. 1. There is difference betwixt desiring Saints to pray for vs, (which this Text,Answer 1. There is difference betwixt desiring Saints to pray for us, (which this Text,
np1 crd pc-acp vbz n1 p-acp vvg n2 pc-acp vvi p-acp pno12, (r-crq d n1,
(39) treatise (DIV2)
2115
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and other like places warrant) and calling vpon Saints (which no place of Scripture doth warrant,) whether they be dead, or liuing.
and other like places warrant) and calling upon Saints (which no place of Scripture does warrant,) whither they be dead, or living.
cc j-jn j n2 vvb) cc vvg p-acp n2 (r-crq dx n1 pp-f n1 vdz vvi,) cs pns32 vbb j, cc vvg.
(39) treatise (DIV2)
2115
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2 The argument from the liuing to the dead followeth not: because we haue warrant for the one, not for the other;
2 The argument from the living to the dead follows not: Because we have warrant for the one, not for the other;
crd dt n1 p-acp dt n-vvg p-acp dt j vvz xx: c-acp pns12 vhb n1 p-acp dt pi, xx p-acp dt j-jn;
(39) treatise (DIV2)
2116
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and because we can make knowne our desires to them, not to these:
and Because we can make known our Desires to them, not to these:
cc c-acp pns12 vmb vvi vvn po12 n2 p-acp pno32, xx p-acp d:
(39) treatise (DIV2)
2116
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Let vs goe along with God, and vse such meanes of obtaining the blessings he hath appointed,
Let us go along with God, and use such means of obtaining the blessings he hath appointed,
vvb pno12 vvi a-acp p-acp np1, cc vvi d n2 pp-f vvg dt n2 pns31 vhz vvn,
(39) treatise (DIV2)
2117
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and then in faith may we depend vpon him, and expect his blessing. Thus much for this generall point of requesting the prayers of others.
and then in faith may we depend upon him, and expect his blessing. Thus much for this general point of requesting the Prayers of Others.
cc av p-acp n1 vmb pns12 vvb p-acp pno31, cc vvi po31 n1. av av-d c-acp d j n1 pp-f vvg dt n2 pp-f n2-jn.
(39) treatise (DIV2)
2117
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§. 151. Of praying for Ministers.
§. 151. Of praying for Ministers.
§. crd pp-f vvg p-acp n2.
(39) treatise (DIV2)
2118
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OF the persons in generall for whom prayer is to be made, we haue spoken before.
OF the Persons in general for whom prayer is to be made, we have spoken before.
pp-f dt n2 p-acp j c-acp r-crq n1 vbz pc-acp vbi vvn, pns12 vhb vvn a-acp.
(39) treatise (DIV2)
2119
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Now we will more distinctly consider the particular person mentioned in this place, for whom prayers are most especially to bee made:
Now we will more distinctly Consider the particular person mentioned in this place, for whom Prayers Are most especially to be made:
av pns12 vmb av-dc av-j vvi dt j n1 vvn p-acp d n1, p-acp ro-crq n2 vbr av-ds av-j pc-acp vbi vvn:
(39) treatise (DIV2)
2119
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this is set downe vnder the Apostles person: For me, saith he.
this is Set down under the Apostles person: For me, Says he.
d vbz vvn a-acp p-acp dt n2 n1: p-acp pno11, vvz pns31.
(39) treatise (DIV2)
2119
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Saint Paul was by vertue of his calling, a Minister of the Gospell, euen a publike Minister vnto the whole world, by reason of his Apostleship:
Saint Paul was by virtue of his calling, a Minister of the Gospel, even a public Minister unto the Whole world, by reason of his Apostleship:
n1 np1 vbds p-acp n1 pp-f po31 n-vvg, dt n1 pp-f dt n1, av-j dt j n1 p-acp dt j-jn n1, p-acp n1 pp-f po31 n1:
(39) treatise (DIV2)
2119
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yet more particularly in those places where he planted Churches, and where his Ministery was powerfull and effectuall, he was a peculiar Minister, as himselfe saith to the Corinthians, If I be not an Apostle to other,
yet more particularly in those places where he planted Churches, and where his Ministry was powerful and effectual, he was a peculiar Minister, as himself Says to the Corinthians, If I be not an Apostle to other,
av av-dc av-j p-acp d n2 c-crq pns31 vvd n2, cc c-crq po31 n1 vbds j cc j, pns31 vbds dt j n1, c-acp px31 vvz p-acp dt np1, cs pns11 vbb xx dt n1 p-acp n-jn,
(39) treatise (DIV2)
2119
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yet doubtlesse I am to you: for ye are the seale of mine Apostleship in the Lord. yet doubtless I am to you: for you Are the seal of mine Apostleship in the Lord.
av av-j pns11 vbm p-acp pn22: c-acp pn22 vbr dt n1 pp-f po11 n1 p-acp dt n1.
(39) treatise (DIV2)
2119
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Among other Churches, that at Ephesus, to whom he wrote this Epistle, was planted by him:
Among other Churches, that At Ephesus, to whom he wrote this Epistle, was planted by him:
p-acp j-jn n2, cst p-acp np1, p-acp ro-crq pns31 vvd d n1, vbds vvn p-acp pno31:
(39) treatise (DIV2)
2119
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he was the spirituall father of that people, and an especiall Minister vnto them.
he was the spiritual father of that people, and an especial Minister unto them.
pns31 vbds dt j n1 pp-f d n1, cc dt j n1 p-acp pno32.
(39) treatise (DIV2)
2119
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As a Minister of the Gospel (yea and as their Minister) he requesteth this duty, to pray for him:
As a Minister of the Gospel (yea and as their Minister) he requesteth this duty, to pray for him:
p-acp dt n1 pp-f dt n1 (uh cc p-acp po32 n1) pns31 vvz d n1, pc-acp vvi p-acp pno31:
(39) treatise (DIV2)
2119
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and so much is cleere by that which he would haue them pray for in his behalfe,
and so much is clear by that which he would have them pray for in his behalf,
cc av d vbz j p-acp d r-crq pns31 vmd vhi pno32 vvi p-acp p-acp po31 n1,
(39) treatise (DIV2)
2119
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namely vtterance, and liberty to preach the Gospell. From this particular I may raise this generall doctrine.
namely utterance, and liberty to preach the Gospel. From this particular I may raise this general Doctrine.
av n1, cc n1 pc-acp vvi dt n1. p-acp d j pns11 vmb vvi d j n1.
(39) treatise (DIV2)
2119
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People are especially to be mindfull of their Ministers in their prayers to God. As Paul and other Ministers haue desired this of their people: People Are especially to be mindful of their Ministers in their Prayers to God. As Paul and other Ministers have desired this of their people:
n1 vbr av-j pc-acp vbi j pp-f po32 n2 p-acp po32 n2 p-acp np1. c-acp np1 cc j-jn n2 vhb vvn d pp-f po32 n1:
(39) treatise (DIV2)
2121
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so wee reade that when Peter was in prison, Earnest prayer was made of the Church for him:
so we read that when Peter was in prison, Earnest prayer was made of the Church for him:
av pns12 vvb cst c-crq np1 vbds p-acp n1, j n1 vbds vvn pp-f dt n1 p-acp pno31:
(39) treatise (DIV2)
2121
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and when Paul and Sylas went forth to preach, they were commended of the brethren to the grace of God; namely, by Prayer.
and when Paul and Silas went forth to preach, they were commended of the brothers to the grace of God; namely, by Prayer.
cc c-crq np1 cc np1 vvd av pc-acp vvi, pns32 vbdr vvn pp-f dt n2 p-acp dt n1 pp-f np1; av, p-acp n1.
(39) treatise (DIV2)
2121
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This did Christ giue in charge, saying, Pray the Lord of the haruest that he would send forth labourers into his haruest. This did christ give in charge, saying, Pray the Lord of the harvest that he would send forth labourers into his harvest.
d vdd np1 vvi p-acp n1, vvg, vvb dt n1 pp-f dt n1 cst pns31 vmd vvi av n2 p-acp po31 n1.
(39) treatise (DIV2)
2121
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§. 152. Of motiues to pray for Ministers. VVAighty motiues there bee to presse this duty for Ministers especially.
§. 152. Of motives to pray for Ministers. Weighty motives there be to press this duty for Ministers especially.
§. crd pp-f n2 pc-acp vvi p-acp n2. j n2 pc-acp vbi pc-acp vvi d n1 p-acp n2 av-j.
(39) treatise (DIV2)
2121
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1 Of all callings, the Ministers is the most excellent, necessary, and profitable: for it respecteth the soule ( for which Ministers watch ) yea, the spirituall, heauenly, 1 Of all callings, the Ministers is the most excellent, necessary, and profitable: for it respecteth the soul (for which Ministers watch) yea, the spiritual, heavenly,
crd pp-f d n2, dt n2 vbz dt av-ds j, j, cc j: c-acp pn31 vvz dt n1 (p-acp r-crq n2 vvb) uh, dt j, j,
(39) treatise (DIV2)
2123
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and eternall good of body and soule. 2 It is of all the most difficult: whereupon the Apostle with great emphasis saith;
and Eternal good of body and soul. 2 It is of all the most difficult: whereupon the Apostle with great emphasis Says;
cc j j pp-f n1 cc n1. crd pn31 vbz pp-f d dt av-ds j: c-crq dt n1 p-acp j n1 vvz;
(39) treatise (DIV2)
2123
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Who is sufficient for thes• things? difficult it is in two respects. 1 Of the worke it selfe. Who is sufficient for thes• things? difficult it is in two respects. 1 Of the work it self.
r-crq vbz j p-acp n1 n2? j pn31 vbz p-acp crd n2. crd pp-f dt n1 pn31 n1.
(39) treatise (DIV2)
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2 Of the persons who are deputed to that worke. The function of a Minister is to quicken such as a• dead in sinne:
2 Of the Persons who Are deputed to that work. The function of a Minister is to quicken such as a• dead in sin:
crd pp-f dt n2 r-crq vbr vvn p-acp d n1. dt n1 pp-f dt n1 vbz pc-acp vvi d p-acp n1 j p-acp n1:
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to raise vp and restore such as are falle• backe againe; to comfort those that are troubled in conscience; to strengthen the weake; to encourage the faint hearted; to confound the obstinate;
to raise up and restore such as Are falle• back again; to Comfort those that Are troubled in conscience; to strengthen the weak; to encourage the faint hearted; to confound the obstinate;
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to stand against all aduerse power;
to stand against all adverse power;
pc-acp vvi p-acp d j n1;
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together with many other like things, all which are aboue humane straine, more then flesh and blood can doe:
together with many other like things, all which Are above humane strain, more then Flesh and blood can do:
av p-acp d j-jn j n2, d r-crq vbr p-acp j n1, av-dc cs n1 cc n1 vmb vdi:
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yet the persons to whose ministery these great workes are deputed, are flesh and blood, sonnes of men;
yet the Persons to whose Ministry these great works Are deputed, Are Flesh and blood, Sons of men;
av dt n2 p-acp rg-crq n1 d j n2 vbr vvn, vbr n1 cc n1, n2 pp-f n2;
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Men subiect to the like common passions that all other men are, in consideration whereof, many being called to this function, haue sought to decline it, Men Subject to the like Common passion that all other men Are, in consideration whereof, many being called to this function, have sought to decline it,
n2 j-jn p-acp dt j j n2 cst d j-jn n2 vbr, p-acp n1 c-crq, d vbg vvn p-acp d n1, vhb vvn pc-acp vvi pn31,
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as Moses, Ieremiah, Ionah, and others;
as Moses, Jeremiah, Jonah, and Others;
c-acp np1, np1, np1, cc n2-jn;
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and Elisha, when he was to succeede Eliah, desired that the spirit of Eliah might be doubled vpon him.
and Elisha, when he was to succeed Elijah, desired that the Spirit of Elijah might be doubled upon him.
cc np1, c-crq pns31 vbds pc-acp vvi np1, vvd cst dt n1 pp-f np1 vmd vbi vvn p-acp pno31.
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3 Of all sorts of men, faithfull Ministers are most opposed by Satan and his instruments:
3 Of all sorts of men, faithful Ministers Are most opposed by Satan and his Instruments:
crd pp-f d n2 pp-f n2, j n2 vbr av-ds vvn p-acp np1 cc po31 n2:
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so soone as Christ was publikely set apart to performe his ministeriall function, Satan set vpon him in the wildernesse; so soon as christ was publicly Set apart to perform his ministerial function, Satan Set upon him in the Wilderness;
av av c-acp np1 vbds av-j vvn av pc-acp vvi po31 j-jn n1, np1 vvd p-acp pno31 p-acp dt n1;
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and euer after the Scribes, Pharisies, Saduces, Herodians, and other limmes of the Diuell, persecuted him from time to time.
and ever After the Scribes, Pharisees, Sadducees, Herodians, and other limbs of the devil, persecuted him from time to time.
cc av p-acp dt n2, np2, vvz, njp2, cc j-jn n2 pp-f dt n1, vvn pno31 p-acp n1 p-acp n1.
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When Iehoshua stood before the Angell of the Lord to receiue his commission, Satan stood at his right hand to resist him. When Joshua stood before the Angel of the Lord to receive his commission, Satan stood At his right hand to resist him.
c-crq np1 vvd p-acp dt n1 pp-f dt n1 pc-acp vvi po31 n1, np1 vvd p-acp po31 j-jn n1 pc-acp vvi pno31.
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When the Apostles were to be sent forth to preach, then Satan desired to winnow them as wheat.
When the Apostles were to be sent forth to preach, then Satan desired to winnow them as wheat.
c-crq dt n2 vbdr pc-acp vbi vvn av pc-acp vvi, av np1 vvd pc-acp vvi pno32 p-acp n1.
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The hystory of the Acts of the Apostles, sheweth what storms haue continually beene raised against the Apostles,
The history of the Acts of the Apostles, shows what storms have continually been raised against the Apostles,
dt n1 pp-f dt n2 pp-f dt n2, vvz r-crq n2 vhb av-j vbn vvn p-acp dt n2,
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while they were diligently occupied in their ministeriall function: one trouble came vpon the necke of another, as waue vpon waue.
while they were diligently occupied in their ministerial function: one trouble Come upon the neck of Another, as wave upon wave.
cs pns32 vbdr av-j vvn p-acp po32 j-jn n1: pi n1 vvd p-acp dt n1 pp-f n-jn, c-acp n1 p-acp n1.
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Other hystories testifie as much of other Ministers: our times are not without too euident demonstrations of this point.
Other histories testify as much of other Ministers: our times Are not without too evident demonstrations of this point.
av-jn n2 vvi p-acp d pp-f j-jn n2: po12 n2 vbr xx p-acp av j n2 pp-f d n1.
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As Christ while he liued a priuate life, so others liue quietly in comparison of the following times,
As christ while he lived a private life, so Others live quietly in comparison of the following times,
p-acp np1 cs pns31 vvd dt j n1, av n2-jn vvi av-jn p-acp n1 pp-f dt j-vvg n2,
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but when they beginne faithfully to exercise their ministery, then arise the stormes:
but when they begin faithfully to exercise their Ministry, then arise the storms:
cc-acp c-crq pns32 vvb av-j pc-acp vvi po32 n1, av vvb dt n2:
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for Satan well knoweth that if the shepheard be smitten, the sheepe will soone be scattered;
for Satan well Knoweth that if the shepherd be smitten, the sheep will soon be scattered;
c-acp np1 av vvz cst cs dt n1 vbb vvn, dt n1 vmb av vbi vvn;
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therefore he vseth the King of Arams policy: he bendeth all his forces against the Captaines of the Lords army.
Therefore he uses the King of Arams policy: he bendeth all his forces against the Captains of the lords army.
av pns31 vvz dt n1 pp-f n2 n1: pns31 vvz d po31 n2 p-acp dt n2 pp-f dt n2 n1.
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4 Their failing in their duty is most dangerous. If they perish, many perish with them.
4 Their failing in their duty is most dangerous. If they perish, many perish with them.
crd po32 vvg p-acp po32 n1 vbz av-ds j. cs pns32 vvb, d vvb p-acp pno32.
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For they are like the Admirall ship which carrieth the lanthorne, whereby the whole fleete is guided:
For they Are like the Admiral ship which Carrieth the lanthorn, whereby the Whole fleet is guided:
p-acp pns32 vbr av-j dt n1 n1 r-crq vvz dt n1, c-crq dt j-jn n1 vbz vvn:
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if in a stormy and darke night that sinke, whither will the rest of the nauy? When Peter stept out of the way, many Iewes,
if in a stormy and dark night that sink, whither will the rest of the navy? When Peter stepped out of the Way, many Iewes,
cs p-acp dt j cc j n1 cst n1, q-crq vmb dt n1 pp-f dt n1? c-crq np1 vvd av pp-f dt n1, d np2,
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and Barnabas also went astray with them.
and Barnabas also went astray with them.
cc np1 av vvd av p-acp pno32.
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That very Apostle prophesying of false teachers that should bring in damnable heresie, saith, Many shall follow their damnable wayes. That very Apostle prophesying of false Teachers that should bring in damnable heresy, Says, Many shall follow their damnable ways.
cst j np1 vvg pp-f j n2 cst vmd vvi p-acp j n1, vvz, d vmb vvi po32 j n2.
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How did Arrius in his time seduce the greatest part of Christendome? Neuer were there any Ministers corrupt in life,
How did Arius in his time seduce the greatest part of Christendom? Never were there any Ministers corrupt in life,
q-crq vdd npg1 p-acp po31 n1 vvi dt js n1 pp-f np1? av-x vbdr a-acp d n2 vvi p-acp n1,
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or doctrine, but many were drawne into perdition with them. Are not now prayers, hearty and earnest prayers to be made for Ministers especially.
or Doctrine, but many were drawn into perdition with them. are not now Prayers, hearty and earnest Prayers to be made for Ministers especially.
cc n1, cc-acp d vbdr vvn p-acp n1 p-acp pno32. vbr xx av n2, j cc j n2 pc-acp vbi vvn p-acp n2 av-j.
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Oh pray that the Lord would send forth faithfull Labourers: and pray for a blessing on them which are sent forth.
O pray that the Lord would send forth faithful Labourers: and pray for a blessing on them which Are sent forth.
uh vvb cst dt n1 vmd vvi av j n2: cc vvb p-acp dt n1 p-acp pno32 r-crq vbr vvn av.
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Doe this in publike, doe it in priuate; let vs your Ministers neuer be forgotten. We well know the power of faithfull prayer, and the need we haue thereof.
Do this in public, do it in private; let us your Ministers never be forgotten. We well know the power of faithful prayer, and the need we have thereof.
vdb d p-acp j, vdb pn31 p-acp j; vvb pno12 po22 n2 av-x vbi vvn. pns12 av vvb dt n1 pp-f j n1, cc dt n1 pns12 vhb av.
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You know the benefit of faithfull preaching, and the neede you haue thereof. Wee to our poore power are mindfull of you.
You know the benefit of faithful preaching, and the need you have thereof. we to our poor power Are mindful of you.
pn22 vvb dt n1 pp-f j vvg, cc dt n1 pn22 vhb av. pns12 p-acp po12 j n1 vbr j pp-f pn22.
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Our mouth is opened vnto you; our heart is enlarged: Now for recompence in the same, be ye also enlarged. Our Mouth is opened unto you; our heart is enlarged: Now for recompense in the same, be you also enlarged.
po12 n1 vbz vvn p-acp pn22; po12 n1 vbz vvn: av p-acp n1 p-acp dt d, vbb pn22 av vvn.
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You reape the fruit and benefit of that blessing which God bestoweth on our labours. Hitherto of the person who is to be prayed for.
You reap the fruit and benefit of that blessing which God bestoweth on our labours. Hitherto of the person who is to be prayed for.
pn22 vvb dt n1 cc n1 pp-f d n1 r-crq np1 vvz p-acp po12 n2. av pp-f dt n1 r-crq vbz pc-acp vbi vvn p-acp.
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§. 153. Of the things which are to be prayed for in the behalfe of Ministers.
§. 153. Of the things which Are to be prayed for in the behalf of Ministers.
§. crd pp-f dt n2 r-crq vbr pc-acp vbi vvn p-acp p-acp dt n1 pp-f n2.
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IT remaineth to shew both what is to be prayed for in the behalfe of Ministers, and why.
IT remains to show both what is to be prayed for in the behalf of Ministers, and why.
pn31 vvz pc-acp vvi d r-crq vbz pc-acp vbi vvn p-acp p-acp dt n1 pp-f n2, cc c-crq.
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That which is to be prayed for, is in one word Vtterance: which is amplified, first by the manner; secondly, by the end.
That which is to be prayed for, is in one word Utterance: which is amplified, First by the manner; secondly, by the end.
cst r-crq vbz pc-acp vbi vvn p-acp, vbz p-acp crd n1 n1: r-crq vbz vvn, ord p-acp dt n1; ord, p-acp dt n1.
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The manner is declared in two branches. First, Opening the mouth: Secondly, Liberty of speech. The end is to make knowne the mystery of the Gospell.
The manner is declared in two branches. First, Opening the Mouth: Secondly, Liberty of speech. The end is to make known the mystery of the Gospel.
dt n1 vbz vvn p-acp crd n2. ord, vvg dt n1: ord, n1 pp-f n1. dt vvb vbz pc-acp vvi vvn dt n1 pp-f dt n1.
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The reasons why the Apostle would haue those things prayed for in his behalfe, are two: One taken from his Office:
The Reasons why the Apostle would have those things prayed for in his behalf, Are two: One taken from his Office:
dt n2 c-crq dt n1 vmd vhi d n2 vvd p-acp p-acp po31 n1, vbr crd: crd vvn p-acp po31 n1:
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he was an Ambassador for the Gospell. The other from his present condition:
he was an Ambassador for the Gospel. The other from his present condition:
pns31 vbds dt n1 p-acp dt n1. dt j-jn p-acp po31 j n1:
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he was in bonds. Hereupon he repeateth againe the thing to be prayed for, (in these words, That therein I may speake boldly ) and the manner (in these) as I ought to speake.
he was in bonds. Hereupon he repeateth again the thing to be prayed for, (in these words, That therein I may speak boldly) and the manner (in these) as I ought to speak.
pns31 vbds p-acp n2. av pns31 vvz av dt n1 pc-acp vbi vvn p-acp, (p-acp d n2, cst av pns11 vmb vvi av-j) cc dt n1 (p-acp d) p-acp pns11 vmd pc-acp vvi.
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§. 154. Of Ministers inability in themselues.
§. 154. Of Ministers inability in themselves.
§. crd pp-f n2 n1 p-acp px32.
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ALL the things which are here set downe, the Apostle desireth to be giuen vnto him,
ALL the things which Are Here Set down, the Apostle Desires to be given unto him,
av-d dt n2 r-crq vbr av vvn a-acp, dt n1 vvz pc-acp vbi vvn p-acp pno31,
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because hee well knew he had them not of himselfe: Here then first note, Ministers haue no ability to performe their Ministeriall function, except it be giuen them.
Because he well knew he had them not of himself: Here then First note, Ministers have no ability to perform their Ministerial function, except it be given them.
c-acp pns31 av vvd pns31 vhd pno32 xx pp-f px31: av av ord n1, n2 vhb dx n1 pc-acp vvi po32 j-jn n1, c-acp pn31 vbb vvn pno32.
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For we are not sufficient of our selues to thinke any thing as of our selues. For we Are not sufficient of our selves to think any thing as of our selves.
p-acp pns12 vbr xx j pp-f po12 n2 pc-acp vvi d n1 c-acp pp-f po12 n2.
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Our sufficiency is of God, who hath made vs able Ministers. Note what Christ saith to his Apostles;
Our sufficiency is of God, who hath made us able Ministers. Note what christ Says to his Apostles;
po12 n1 vbz pp-f np1, r-crq vhz vvn pno12 j n2. n1 r-crq np1 vvz p-acp po31 n2;
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Without me ye can doe nothing. Great were the paines which Saint Paul tooke in the execution of his Ministery: Without me you can do nothing. Great were the pains which Saint Paul took in the execution of his Ministry:
p-acp pno11 pn22 vmb vdi pix. j vbdr dt n2 r-crq n1 np1 vvd p-acp dt n1 pp-f po31 n1:
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Hee laboured more abundantly then all the rest: whereby is manifested that hee had a great ability thereunto, yet he saith;
He laboured more abundantly then all the rest: whereby is manifested that he had a great ability thereunto, yet he Says;
pns31 vvd av-dc av-j cs d dt n1: c-crq vbz vvn cst pns31 vhd dt j n1 av, av pns31 vvz;
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It is not I, but the grace of God which is with me. It is not I, but the grace of God which is with me.
pn31 vbz xx pns11, cc-acp dt n1 pp-f np1 r-crq vbz p-acp pno11.
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In this respect he saith more indefinitely of all Ministers, That neither he which planteth is any thing, nor he which watereth. In this respect he Says more indefinitely of all Ministers, That neither he which plants is any thing, nor he which Waters.
p-acp d n1 pns31 vvz av-dc av-j pp-f d n2, cst dx pns31 r-crq vvz vbz d n1, ccx pns31 r-crq vvz.
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I shewed before that the worke of the Ministery is a diuine worke, and that Ministers are but men.
I showed before that the work of the Ministry is a divine work, and that Ministers Are but men.
pns11 vvd p-acp d dt n1 pp-f dt n1 vbz dt j-jn n1, cc d n2 vbr cc-acp n2.
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Now what is man to that which is diuine? Is not this a strong motiue to incite all to pray for their Ministers.
Now what is man to that which is divine? Is not this a strong motive to incite all to pray for their Ministers.
av q-crq vbz n1 p-acp d r-crq vbz j-jn? vbz xx d dt j n1 pc-acp vvi d pc-acp vvi p-acp po32 n2.
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Without Gods assistance and blessing they are nothing. Yet through God they are mighty. Let not such as haue some ability hereunto be insolent therein; Without God's assistance and blessing they Are nothing. Yet through God they Are mighty. Let not such as have Some ability hereunto be insolent therein;
p-acp npg1 n1 cc n1 pns32 vbr pix. av p-acp np1 pns32 vbr j. vvb xx d c-acp vhb d n1 av vbi j av;
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no, though they haue gifts eminent aboue others:
no, though they have Gifts eminent above Others:
uh-dx, cs pns32 vhb n2 j p-acp n2-jn:
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For who maketh thee to differ from another? and what hast thou that thou didst not receiue? Now if thou didst receiue it, For who makes thee to differ from Another? and what hast thou that thou didst not receive? Now if thou didst receive it,
p-acp r-crq vvz pno21 pc-acp vvi p-acp j-jn? cc q-crq vh2 pns21 cst pns21 vdd2 xx vvi? av cs pns21 vdd2 vvi pn31,
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why dost thou glory as if thou hadst not receiued it? Let such as are insolent, take heed that God take not away their ability from them.why dost thou glory as if thou Hadst not received it? Let such as Are insolent, take heed that God take not away their ability from them.
q-crq vd2 pns21 vvi c-acp cs pns21 vhd2 xx vvn pn31? vvb d c-acp vbr j, vvb n1 cst np1 vvb xx av po32 n1 p-acp pno32.
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God hath so dealt with many. §. 155. Of praying for ability in Ministers.
God hath so dealt with many. §. 155. Of praying for ability in Ministers.
np1 vhz av vvn p-acp d. §. crd pp-f vvg p-acp n1 p-acp n2.
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ALL the particulars here set downe for which the Apostle would haue the Ephesians pray in his behalfe, may be drawne to these two heads:
ALL the particulars Here Set down for which the Apostle would have the Ephesians pray in his behalf, may be drawn to these two Heads:
av-d dt n2-jn av vvn a-acp p-acp r-crq dt n1 vmd vhi dt np1 vvb p-acp po31 n1, vmb vbi vvn p-acp d crd n2:
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Ability and liberty to exercise his ministery. Hence ariseth a double instruction: one for Ministers, the other for People. Ability and liberty to exercise his Ministry. Hence arises a double instruction: one for Ministers, the other for People.
n1 cc n1 pc-acp vvi po31 n1. av vvz dt j-jn n1: pi p-acp n2, dt j-jn p-acp n1.
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That which Ministers ought most of all to seeke for, is, that they may well performe the worke of their Ministery.
That which Ministers ought most of all to seek for, is, that they may well perform the work of their Ministry.
cst r-crq n2 vmd av-ds pp-f d pc-acp vvi p-acp, vbz, cst pns32 vmb av vvi dt n1 pp-f po32 n1.
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2 This also is it which people ought to beg of God for their Ministers.
2 This also is it which people ought to beg of God for their Ministers.
crd d av vbz pn31 r-crq n1 vmd pc-acp vvi pp-f np1 p-acp po32 n2.
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Obserue the seuerall places wherein the Apostles desire people to pray for them, and ye shall find this to be the matter of their requests. Observe the several places wherein the Apostles desire people to pray for them, and you shall find this to be the matter of their requests.
vvb dt j n2 c-crq dt n2 vvb n1 pc-acp vvi p-acp pno32, cc pn22 vmb vvi d pc-acp vbi dt n1 pp-f po32 n2.
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When the Apostles were assembled to pray together, thus they prayed, O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word.
When the Apostles were assembled to pray together, thus they prayed, Oh Lord grant unto thy Servants that with all boldness they may speak thy Word.
c-crq dt n2 vbdr vvn pc-acp vvi av, av pns32 vvd, uh n1 vvb p-acp po21 n2 cst p-acp d n1 pns32 vmb vvi po21 n1.
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For Ministers, their Ministeriall function, is that particular worke which God hath appointed to them, their proper Talent whereof they are to giue a particular account vnto the great shepheard of the sheepe:
For Ministers, their Ministerial function, is that particular work which God hath appointed to them, their proper Talon whereof they Are to give a particular account unto the great shepherd of the sheep:
p-acp n2, po32 j-jn n1, vbz d j vvi r-crq np1 vhz vvn p-acp pno32, po32 j n1 c-crq pns32 vbr pc-acp vvi dt j n1 p-acp dt j n1 pp-f dt n1:
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and the meanes whereby they may best manifest their loue to Christ. and the means whereby they may best manifest their love to christ.
cc dt n2 c-crq pns32 vmb js vvi po32 n1 p-acp np1.
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For People, the Office of Ministers was appointed to gather them together, till they all meete in the vnity of faith,
For People, the Office of Ministers was appointed to gather them together, till they all meet in the unity of faith,
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and knowledge of the Sonne of God, vnto a perfect man.
and knowledge of the Son of God, unto a perfect man.
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In a word, Ministers by well performing their ministerial function, doe most good both to themselues, and their people.
In a word, Ministers by well performing their ministerial function, do most good both to themselves, and their people.
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Marke what Saint Paul saith to Timothy, In doing this, thou shalt both saue thy selfe, and them that heare thee.
Mark what Saint Paul Says to Timothy, In doing this, thou shalt both save thy self, and them that hear thee.
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How contrary are the desires of many Ministers to Pauls? If God should appeare to them as he did to Salomon, and say;
How contrary Are the Desires of many Ministers to Paul's? If God should appear to them as he did to Solomon, and say;
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Aske what I shall giue thee, I am afraid that too few would desire ability to doe their worke, but rather some great liuings; others, places of dignity: Ask what I shall give thee, I am afraid that too few would desire ability to do their work, but rather Some great livings; Others, places of dignity:
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others, applause and praise of people, with the like. For these are the things which men hunt after.
Others, applause and praise of people, with the like. For these Are the things which men hunt After.
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But are people otherwise minded? doe they desire that their Ministers should be able, faithfull,
But Are people otherwise minded? do they desire that their Ministers should be able, faithful,
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and painefull? Surely very few in comparison of the multitude, who rather desire such as are quiet men, content with any thing, friendly,
and painful? Surely very few in comparison of the multitude, who rather desire such as Are quiet men, content with any thing, friendly,
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and familiar with them, not inquisitiue into them, nor examining what knowledge, faith, repentance, and such like graces they haue:
and familiar with them, not inquisitive into them, nor examining what knowledge, faith, Repentance, and such like graces they have:
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not busie in prying into their faults, but rather winking at them;
not busy in prying into their Faults, but rather winking At them;
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suffering euery one to follow their owne delights, with the like, which are profitable neither to people,
suffering every one to follow their own delights, with the like, which Are profitable neither to people,
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nor Minister For by such remisnesse and negligence, People die in their iniquity, and their blood shall be required at the Ministers hand.
nor Minister For by such remissness and negligence, People die in their iniquity, and their blood shall be required At the Ministers hand.
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Let such as respect Gods glory, the edification of his Church, or saluation of their owne soules, here learne what to pray for in their Ministers behalfe:
Let such as respect God's glory, the edification of his Church, or salvation of their own Souls, Here Learn what to pray for in their Ministers behalf:
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and if they haue Ministers endowed with such gifts, blesse God for them.
and if they have Ministers endowed with such Gifts, bless God for them.
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For what we are to pray for, we must also be thankfull for, when it is bestowed;
For what we Are to pray for, we must also be thankful for, when it is bestowed;
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as the Apostle implieth, saying, Labour by prayer for vs, that for the gift bestowed vpon vs for many, thankes may be giuen by may persons for vs. Yea, let them most esteeme,
as the Apostle Implies, saying, Labour by prayer for us, that for the gift bestowed upon us for many, thanks may be given by may Persons for us Yea, let them most esteem,
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and account of such Ministers, Hauing them in singular loue for their works sake.
and account of such Ministers, Having them in singular love for their works sake.
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Not like the common sort, who best esteeme good fellowes and boone companions (as they speake;) such were those Israelites of whom the Prophet thus speaketh;
Not like the Common sort, who best esteem good Fellows and boon Sodales (as they speak;) such were those Israelites of whom the Prophet thus speaks;
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If a man prophesie of wine, and strong drinke, hee shall euen be the Prophet of this people. If a man prophesy of wine, and strong drink, he shall even be the Prophet of this people.
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§. 156. Of Vtterance, what is here meant thereby. NOw come we more distinctly to handle the particular points here laid downe. The first is, vtterance.
§. 156. Of Utterance, what is Here meant thereby. NOw come we more distinctly to handle the particular points Here laid down. The First is, utterance.
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The word translated vtterance, vsually signifieth speech. It is taken either passiuely for that which is spoken and vttered,
The word translated utterance, usually signifies speech. It is taken either passively for that which is spoken and uttered,
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or actiuely for the very vttering of that which is couceiued.
or actively for the very uttering of that which is couceiued.
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In the former respect speech and vtterance is giuen, when God ministreth vnto his seruants matter to speake:
In the former respect speech and utterance is given, when God Ministereth unto his Servants matter to speak:
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according to that which Christ saith to his Disciples, It shall be giuen you what you shall speake.
according to that which christ Says to his Disciples, It shall be given you what you shall speak.
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In the latter respect, it hath reference both to the speakers inability, (and so implieth an ability and faculty well to vtter that which he is to speake) and also to the opposition which by others is made against him (and so it signifieth leaue and liberty to speake,) I take the middlemost o• these significations to bee especially meant, which i• an ability and faculty to vtter that which is to be spoken,
In the latter respect, it hath Referente both to the Speakers inability, (and so Implies an ability and faculty well to utter that which he is to speak) and also to the opposition which by Others is made against him (and so it signifies leave and liberty to speak,) I take the middlemost o• these significations to be especially meant, which i• an ability and faculty to utter that which is to be spoken,
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yet so as the other two may not simply be excluded:
yet so as the other two may not simply be excluded:
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for fit matter to be vttered, and a good faculty to vtter it may not be seuered;
for fit matter to be uttered, and a good faculty to utter it may not be severed;
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abundance of good matter without ability to vtter it, is without profit, it cannot edifie another.
abundance of good matter without ability to utter it, is without profit, it cannot edify Another.
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Ability to speake well without good and sound matter is meere vanity: it can but tickle the eare.
Ability to speak well without good and found matter is mere vanity: it can but tickle the ear.
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Againe, if a Minister haue both these, and want liberty, his knowledge and gift of vtterance are but as candles put vnder bushels.
Again, if a Minister have both these, and want liberty, his knowledge and gift of utterance Are but as Candles put under bushels.
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§. 157. Of a Ministers ability to vtter what hee conceiueth. HEre then I collect, that,
§. 157. Of a Ministers ability to utter what he conceiveth. Here then I collect, that,
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It is needfull for a Minister as to haue matter worthy to be vttered, so also a faculty well to vtter it.
It is needful for a Minister as to have matter worthy to be uttered, so also a faculty well to utter it.
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He must be apt to teach. It should seeme that Moses felt the want of this, when he said; He must be apt to teach. It should seem that Moses felt the want of this, when he said;
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I am not eloquent, but slow of speech, and of a slow tongue. And Ieremiah when he said; I cannot speake. I am not eloquent, but slow of speech, and of a slow tongue. And Jeremiah when he said; I cannot speak.
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Therefore the Lord gaue them vtterance. Therefore the Lord gave them utterance.
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The matter which a Minister conceiueth is onely profitable to himselfe, the vtterance of it is that which profiteth others: for faith commeth by hearing.
The matter which a Minister conceiveth is only profitable to himself, the utterance of it is that which profiteth Others: for faith comes by hearing.
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Little regard haue they to the good of Gods Church, who spend all their dayes in the Vniuersity,
Little regard have they to the good of God's Church, who spend all their days in the university,
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or in some such like place of learning, to gather more & more knowledge and vnderstanding of diuinity,
or in Some such like place of learning, to gather more & more knowledge and understanding of divinity,
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but neuer exercise themselues in vtterance: neuer pray, nor vse any meane, to attaine thereto:
but never exercise themselves in utterance: never pray, nor use any mean, to attain thereto:
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no, though they be admitted Ministers, inducted into liuings, and haue taken vpon them the cure of soules.
no, though they be admitted Ministers, inducted into livings, and have taken upon them the cure of Souls.
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Though they may know much, yet their people are not edified thereby.
Though they may know much, yet their people Are not edified thereby.
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But what may we say of such as want both knowledge and speech? such as the Prophet complaineth of, saying;
But what may we say of such as want both knowledge and speech? such as the Prophet Complaineth of, saying;
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Their watchmen are blind, they are dumbe dogs, they cannot barke; Their watchmen Are blind, they Are dumb Dogs, they cannot bark;
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they lie and sleepe, &c. These are the very bane of our Church, and the dishonour thereof;they lie and sleep, etc. These Are the very bane of our Church, and the dishonour thereof;
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they take vp the places of better then themselues: they take the fleece of the flocke, but feede it not;
they take up the places of better then themselves: they take the fleece of the flock, but feed it not;
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they driue away many from our Churches, and offend more that tarry in it:
they driven away many from our Churches, and offend more that tarry in it:
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good they doe to none, but much hurt, and heavy is that account which another day they are to make vnto the Lord of the Haruest;
good they do to none, but much hurt, and heavy is that account which Another day they Are to make unto the Lord of the Harvest;
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it had beene better both for the Church, and also for themselues that they had been made carters, then Ministers of the Word.
it had been better both for the Church, and also for themselves that they had been made carters, then Ministers of the Word.
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§. 158. Of Pauls gift of vtterance.
§. 158. Of Paul's gift of utterance.
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TO returne to our Apostle, had not he the gift of vtterance? if he had,
TO return to our Apostle, had not he the gift of utterance? if he had,
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why both he make this request? Doe men pray for that they haue? Answ. No doubt but he had an excellent and admirable vtterance:
why both he make this request? Doe men pray for that they have? Answer No doubt but he had an excellent and admirable utterance:
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for when they preached at Lystr•, the Gentiles called him Mercurius, whom they accounted the God of eloquence.
for when they preached At Lystr•, the Gentiles called him Mercurius, whom they accounted the God of eloquence.
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The many Sermons of his and Orations, and apologies, which are recorded in the Acts, are euident demonstrations of his elegant and powerfull vtterance,
The many Sermons of his and Orations, and apologies, which Are recorded in the Acts, Are evident demonstrations of his elegant and powerful utterance,
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as also of his boldnesse and freedome of speech. Obiect. Hee himselfe confesseth that hee was rude in speech.
as also of his boldness and freedom of speech. Object. He himself Confesses that he was rude in speech.
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Answ. That was said not simply, but partly by way of supposition, (as if he had said, many may,Answer That was said not simply, but partly by Way of supposition, (as if he had said, many may,
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and doe take me to be rude in speech;
and do take me to be rude in speech;
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well, grant it to be so, yet none can imagine that I am so in knowledge) and partly by way of comparison, in regard of the foolish, vaine, thetoricall flourish,
well, grant it to be so, yet none can imagine that I am so in knowledge) and partly by Way of comparison, in regard of the foolish, vain, thetoricall flourish,
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and shew of eloquence, which other •alse Teachers, and many heathen Orators made (as if he had said;
and show of eloquence, which other •alse Teachers, and many heathen Orators made (as if he had said;
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In regard of that curious verball eloquence which many vse, I denie not but I am rude in speech.) In this respect he plainely saith, That he came not with excellency of speech:
In regard of that curious verbal eloquence which many use, I deny not but I am rude in speech.) In this respect he plainly Says, That he Come not with excellency of speech:
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and that his preaching was not with intioing words. But for good and true vtterance, none went beyond him. and that his preaching was not with intioing words. But for good and true utterance, none went beyond him.
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Wanted he vtterance when hee made Felix and Drusilla tremble as hee reasoned of righteousnesse and temperance,
Wanted he utterance when he made Felix and Drusilla tremble as he reasoned of righteousness and temperance,
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and of the iudgement to come? Or when he caused King Agrippa to breake out in the midst of his speech, and say; and of the judgement to come? Or when he caused King Agrippa to break out in the midst of his speech, and say;
cc pp-f dt n1 pc-acp vvi? cc c-crq pns31 vvd n1 np1 pc-acp vvi av p-acp dt n1 pp-f po31 n1, cc vvi;
(39) treatise (DIV2)
2162
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Almost thou perswadest me to become a Christian. §. 159. Of praying for gifts bestowed.Almost thou persuadest me to become a Christian. §. 159. Of praying for Gifts bestowed.
av pns21 vv2 pno11 pc-acp vvi dt njp. §. crd pp-f vvg p-acp n2 vvn.
(39) treatise (DIV2)
2162
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YEt hee desired that vtterance should be prayed for in his behalfe, not without good reason: for well hee knew, that
YEt he desired that utterance should be prayed for in his behalf, not without good reason: for well he knew, that
av pns31 vvd cst n1 vmd vbi vvn p-acp p-acp po31 n1, xx p-acp j n1: c-acp av pns31 vvd, cst
(39) treatise (DIV2)
2163
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1 That which he had was not so perfect, but it might be bettered. 2 God could take it away whensoeuer it pleased him.
1 That which he had was not so perfect, but it might be bettered. 2 God could take it away whensoever it pleased him.
vvd d r-crq pns31 vhd vbds xx av j, cc-acp pn31 vmd vbi vvn. crd np1 vmd vvi pn31 av c-crq pn31 vvd pno31.
(39) treatise (DIV2)
2164
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3 Hee could no longer vse it, then God continued to enable him. 4 No blessing could bee expected by it, vnlesse God made it powerfull.
3 He could no longer use it, then God continued to enable him. 4 No blessing could be expected by it, unless God made it powerful.
crd pns31 vmd av-dx av-jc vvi pn31, cs np1 vvd pc-acp vvi pno31. crd uh-dx n1 vmd vbi vvn p-acp pn31, cs np1 vvd pn31 j.
(39) treatise (DIV2)
2166
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From the practise of the Apostle, & from these weighty reasons thereof I gather, Such gifts as God hath once bestowed, are still to be prayed for.
From the practice of the Apostle, & from these weighty Reasons thereof I gather, Such Gifts as God hath once bestowed, Are still to be prayed for.
p-acp dt n1 pp-f dt n1, cc p-acp d j n2 av pns11 vvb, d n2 c-acp np1 vhz a-acp vvn, vbr j pc-acp vbi vvn p-acp.
(39) treatise (DIV2)
2168
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Compare the eighth and seauenteenth verses of the first Chapter of this Epistle together, and you shall finde how the Apostle saith, that God hath beene abundant toward them in all wisdome, and yet prayeth God to giue them the Spirit of wisdome.
Compare the eighth and seauenteenth Verses of the First Chapter of this Epistle together, and you shall find how the Apostle Says, that God hath been abundant towards them in all Wisdom, and yet Prayeth God to give them the Spirit of Wisdom.
vvb dt ord cc ord n2 pp-f dt ord n1 pp-f d n1 av, cc pn22 vmb vvi c-crq dt n1 vvz, cst np1 vhz vbn j p-acp pno32 p-acp d n1, cc av vvz np1 pc-acp vvi pno32 dt n1 pp-f n1.
(39) treatise (DIV2)
2169
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Compare the 3. and 9. verses of Colos. 1. and ye may gather as much.
Compare the 3. and 9. Verses of Colos 1. and you may gather as much.
vvb dt crd cc crd n2 pp-f np1 crd cc pn22 vmb vvi p-acp d.
(39) treatise (DIV2)
2169
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Haue not those that are best furnished neede to pray themselues, and haue the helpe of others prayers? Suppose they should be destitute of no needfull gift,
Have not those that Are best furnished need to pray themselves, and have the help of Others Prayers? Suppose they should be destitute of no needful gift,
vhb xx d cst vbr js vvn n1 pc-acp vvi px32, cc vhb dt n1 pp-f n2-jn n2? vvb pns32 vmd vbi j pp-f dx j n1,
(39) treatise (DIV2)
2170
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yet we see prayer is needfull for the gifts we haue.
yet we see prayer is needful for the Gifts we have.
av pns12 vvb n1 vbz j p-acp dt n2 pns12 vhb.
(39) treatise (DIV2)
2170
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They are too insolent who hauing receiued some gifts, trust to themselues, and look not to God who gaue them.
They Are too insolent who having received Some Gifts, trust to themselves, and look not to God who gave them.
pns32 vbr av j r-crq vhg vvn d n2, vvb p-acp px32, cc vvb xx p-acp np1 r-crq vvd pno32.
(39) treatise (DIV2)
2171
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Thus many ventring to swim alone, are drowned.
Thus many venturing to swim alone, Are drowned.
av d vvg pc-acp vvi av-j, vbr vvn.
(39) treatise (DIV2)
2171
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7273
Many that haue good gifts, perish themselues, and are a cause that others perish with them.
Many that have good Gifts, perish themselves, and Are a cause that Others perish with them.
av-d d vhb j n2, vvb px32, cc vbr dt n1 cst n2-jn vvb p-acp pno32.
(39) treatise (DIV2)
2171
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For sonne fall into grosse heresies, some into a vaine kind of affectation, some forget that which once they had;
For son fallen into gross heresies, Some into a vain kind of affectation, Some forget that which once they had;
p-acp n1 vvi p-acp j n2, d p-acp dt j n1 pp-f n1, d vvb cst r-crq a-acp pns32 vhd;
(39) treatise (DIV2)
2171
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some grow very sots and dolts. By these, and many other wayes doth God iustly punish the pride of Ministers.
Some grow very sots and dolts. By these, and many other ways does God justly Punish the pride of Ministers.
d vvb j n2 cc n2. p-acp d, cc d j-jn n2 vdz np1 av-j vvi dt n1 pp-f n2.
(39) treatise (DIV2)
2171
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§. 160. Of opening the mouth. THe next point concerneth the manner of vtterance: the first branch whereof is opening the mouth;
§. 160. Of opening the Mouth. THe next point concerns the manner of utterance: the First branch whereof is opening the Mouth;
§. crd pp-f vvg dt n1. dt ord n1 vvz dt n1 pp-f n1: dt ord n1 c-crq vbz vvg dt n1;
(39) treatise (DIV2)
2171
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the second boldnesse, which according to the originall may thus be set downe;
the second boldness, which according to the original may thus be Set down;
dt ord n1, r-crq vvg p-acp dt n-jn vmb av vbi vvn a-acp;
(39) treatise (DIV2)
2172
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Pray for me that vtterance may be giuen me in opening my mouth boldly to publish &c. Or thus, With opening my mouth in boldnesse. Pray for me that utterance may be given me in opening my Mouth boldly to publish etc. Or thus, With opening my Mouth in boldness.
vvb p-acp pno11 d n1 vmb vbi vvn pno11 p-acp vvg po11 n1 av-j pc-acp vvi av cc av, p-acp vvg po11 n1 p-acp n1.
(39) treatise (DIV2)
2172
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7279
This opening of the mouth is not to be taken as a meere pleonasme or redundancy of speech, (as when we say, I saw with mine eyes opened,
This opening of the Mouth is not to be taken as a mere pleonasm or redundancy of speech, (as when we say, I saw with mine eyes opened,
d vvg pp-f dt n1 vbz xx pc-acp vbi vvn p-acp dt j n1 cc n1 pp-f n1, (c-acp c-crq pns12 vvb, pns11 vvd p-acp po11 n2 vvd,
(39) treatise (DIV2)
2172
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or h•ard with mi•e eares 〈 ◊ 〉) but as a speciall emphasis, implying a plaine, distinct, audible deliuery,
or h•ard with mi•e ears 〈 ◊ 〉) but as a special emphasis, implying a plain, distinct, audible delivery,
cc vvd p-acp j n2 〈 sy 〉) cc-acp c-acp dt j n1, vvg dt n1, j, j n1,
(39) treatise (DIV2)
2172
Image 12
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and that according to the literall meaning of the phrase.
and that according to the literal meaning of the phrase.
cc d vvg p-acp dt j n1 pp-f dt n1.
(39) treatise (DIV2)
2172
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7282
This phrase is sometimes taken figuratiuely for a free and bold deliuery of a mans mind, 〈 … 〉 is more plainely expressed in the next 〈 … 〉 againe for freedome and liberty to speake,
This phrase is sometime taken figuratively for a free and bold delivery of a men mind, 〈 … 〉 is more plainly expressed in the next 〈 … 〉 again for freedom and liberty to speak,
d n1 vbz av vvn av-j p-acp dt j cc j n1 pp-f dt ng1 n1, 〈 … 〉 vbz av-dc av-j vvn p-acp dt ord 〈 … 〉 av p-acp n1 cc n1 pc-acp vvi,
(39) treatise (DIV2)
2172
Image 12
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but that is set downe in the next verse.
but that is Set down in the next verse.
cc-acp cst vbz vvn a-acp p-acp dt ord n1.
(39) treatise (DIV2)
2172
Image 12
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Wherefore I take it in the literall sence, opposed to an euill vnbeseeming shamefastnesse, which maketh men speake whisperingly betwixt the teeth and lips,
Wherefore I take it in the literal sense, opposed to an evil unbeseeming shamefastness, which makes men speak whisperingly betwixt the teeth and lips,
c-crq pns11 vvb pn31 p-acp dt j n1, vvn p-acp dt j-jn j n1, r-crq vvz n2 vvb av-vvg p-acp dt n2 cc n2,
(39) treatise (DIV2)
2172
Image 12
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as if they were loath to be heard. §. 161. Of deliuering the Word distinctly and audibly.
as if they were loath to be herd. §. 161. Of delivering the Word distinctly and audibly.
c-acp cs pns32 vbdr j pc-acp vbi vvn. §. crd pp-f vvg dt n1 av-j cc av-j.
(39) treatise (DIV2)
2172
Image 12
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FRom the meaning of this phrase I gather that,
FRom the meaning of this phrase I gather that,
p-acp dt n1 pp-f d n1 pns11 vvb cst,
(39) treatise (DIV2)
2173
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Ministers ought to vtter the Word distinctly and audibly, so as it may be heard and vnderstood. Ministers ought to utter the Word distinctly and audibly, so as it may be herd and understood.
n2 vmd pc-acp vvi dt n1 av-j cc av-j, av c-acp pn31 vmb vbi vvn cc vvn.
(39) treatise (DIV2)
2174
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the Prophets were commanded to cry yea to cry aloud, and lift vp their voice: to cry in the eares of the people. the prophets were commanded to cry yea to cry aloud, and lift up their voice: to cry in the ears of the people.
dt n2 vbdr vvn p-acp vvb uh pc-acp vvi av, cc vvd a-acp po32 n1: pc-acp vvi p-acp dt n2 pp-f dt n1.
(39) treatise (DIV2)
2174
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Thus did Wisdome, Shee cried without, and vttered her voice in the streets.
Thus did Wisdom, She cried without, and uttered her voice in the streets.
av vdd n1, pns31 vvd p-acp, cc vvd po31 n1 p-acp dt n2.
(39) treatise (DIV2)
2174
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This manifesteth an holy zeale in Ministers, and sheweth that they are not ashamed of their function,
This manifesteth an holy zeal in Ministers, and shows that they Are not ashamed of their function,
d vvz dt j n1 p-acp n2, cc vvz cst pns32 vbr xx j pp-f po32 n1,
(39) treatise (DIV2)
2175
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but desirous of the good of the people.
but desirous of the good of the people.
cc-acp j pp-f dt j pp-f dt n1.
(39) treatise (DIV2)
2175
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In this respect doth the Apostle vse this phrase, where he saith, O Corinthians, our mouth is open vnto you. In this respect does the Apostle use this phrase, where he Says, Oh Corinthians, our Mouth is open unto you.
p-acp d n1 vdz dt n1 vvb d n1, c-crq pns31 vvz, uh njp2, po12 n1 vbz j p-acp pn22.
(39) treatise (DIV2)
2175
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Besides, by this manner of deliuering the Word, is the eare more pierced, and the heart more affected.
Beside, by this manner of delivering the Word, is the ear more pierced, and the heart more affected.
a-acp, p-acp d n1 pp-f vvg dt n1, vbz dt n1 av-dc vvn, cc dt n1 av-dc vvn.
(39) treatise (DIV2)
2175
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Heere then may such parents iustly be censured, as hauing children whose speech is so weake,
Here then may such Parents justly be censured, as having children whose speech is so weak,
av av vmb d n2 av-j vbi vvn, c-acp vhg n2 rg-crq n1 vbz av j,
(39) treatise (DIV2)
2176
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as well it cannot be heard of many, or so stuttering, as well it cannot be vnderstood, doe yet traine them vp to be Preachers.
as well it cannot be herd of many, or so stuttering, as well it cannot be understood, do yet train them up to be Preachers.
c-acp av pn31 vmbx vbi vvn pp-f d, cc av vvg, c-acp av pn31 vmbx vbi vvn, vdb av vvi pno32 a-acp pc-acp vbi n2.
(39) treatise (DIV2)
2176
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Vnder which censure come they also, who hauing such speech, doe notwithstanding thrust themselues into the Ministry;
Under which censure come they also, who having such speech, do notwithstanding thrust themselves into the Ministry;
p-acp r-crq n1 vvb pns32 av, r-crq vhg d n1, vdb p-acp vvi px32 p-acp dt n1;
(39) treatise (DIV2)
2176
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and not so onely, but also affect and seeke to preach in spacious and populous places:
and not so only, but also affect and seek to preach in spacious and populous places:
cc xx av av-j, cc-acp av vvi cc vvi pc-acp vvi p-acp j cc j n2:
(39) treatise (DIV2)
2176
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it cannot be, but that many which come to heare, must needs be depriued of the benefit of their preaching.
it cannot be, but that many which come to hear, must needs be deprived of the benefit of their preaching.
pn31 vmbx vbi, cc-acp cst d r-crq vvb pc-acp vvi, vmb av vbi vvn pp-f dt n1 pp-f po32 vvg.
(39) treatise (DIV2)
2176
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The voice is an especiall thing to be respected, in such as are set apart vnto the Ministry.
The voice is an especial thing to be respected, in such as Are Set apart unto the Ministry.
dt n1 vbz dt j n1 pc-acp vbi vvn, p-acp d c-acp vbr vvn av p-acp dt n1.
(39) treatise (DIV2)
2176
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If one that cannot bee heard, or vnderstood, should come vpon a stage, he would be hissed oft againe:
If one that cannot be herd, or understood, should come upon a stage, he would be hissed oft again:
cs pi cst vmbx vbi vvn, cc vvd, vmd vvi p-acp dt n1, pns31 vmd vbi vvd av av:
(39) treatise (DIV2)
2176
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why then should such come into a Pulpit? Is it not more requisite that a Preachers voice should bee heard,
why then should such come into a Pulpit? Is it not more requisite that a Preachers voice should be herd,
c-crq av vmd d vvi p-acp dt n1? vbz pn31 xx av-dc j cst dt n2 n1 vmd vbi vvn,
(39) treatise (DIV2)
2176
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and vnderstood, then a stage-players voice?
and understood, then a stageplayers voice?
cc vvd, cs dt n2 n1?
(39) treatise (DIV2)
2176
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7303
As for those to whom God hath giuen abilitie to open their mouthes, who can speake audibly and distinctly,
As for those to whom God hath given ability to open their mouths, who can speak audibly and distinctly,
c-acp p-acp d p-acp ro-crq np1 vhz vvn n1 pc-acp vvi po32 n2, r-crq vmb vvi av-j cc av-j,
(39) treatise (DIV2)
2177
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so as all that are present might heare and vnderstand them, yet through a misconceiued shamefastnesse,
so as all that Are present might hear and understand them, yet through a misconceived shamefastness,
av p-acp d cst vbr j vmd vvi cc vvi pno32, av p-acp dt vvn n1,
(39) treatise (DIV2)
2177
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or (I know not what) feare of straining their voices, and spending their tongues, speake so softly and whisperingly as few can heare them (to say the least) they shew little desire of edifying Gods people, preferring their owne ease to others good:
or (I know not what) Fear of straining their voices, and spending their tongues, speak so softly and whisperingly as few can hear them (to say the least) they show little desire of edifying God's people, preferring their own ease to Others good:
cc (pns11 vvb xx r-crq) n1 pp-f vvg po32 n2, cc vvg po32 n2, vvb av av-j cc av-vvg p-acp d vmb vvi pno32 (pc-acp vvi dt ds) pns32 vvb j n1 pp-f j-vvg ng1 n1, vvg po32 d n1 p-acp n2-jn j:
(39) treatise (DIV2)
2177
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yea they make themselues guiltie of the losse of that benefit, which they that cannot heare them might otherwise haue receiued.
yea they make themselves guilty of the loss of that benefit, which they that cannot hear them might otherwise have received.
uh pns32 vvb px32 j pp-f dt n1 pp-f d n1, r-crq pns32 cst vmbx vvi pno32 vmd av vhi vvn.
(39) treatise (DIV2)
2177
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I will not deny but that men may, and many doe fall into another extreame of needlesse clamorousnesse,
I will not deny but that men may, and many do fallen into Another extreme of needless clamorousness,
pns11 vmb xx vvi p-acp d n2 vmb, cc d vdb vvi p-acp j-jn j-jn pp-f j n1,
(39) treatise (DIV2)
2177
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and without cause spend themselues by opening their mouthes wider, and lifting vp their voices higher,
and without cause spend themselves by opening their mouths wider, and lifting up their voices higher,
cc p-acp n1 vvb px32 p-acp vvg po32 n2 jc, cc vvg a-acp po32 n2 jc,
(39) treatise (DIV2)
2177
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then either the number of people present, or the necessitie of the matter deliuered, requireth:
then either the number of people present, or the necessity of the matter Delivered, requires:
cs d dt n1 pp-f n1 j, cc dt n1 pp-f dt n1 vvd, vvz:
(39) treatise (DIV2)
2177
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for they will vtter in small assemblies euery sentence and word, yea euen the quotation of places with the highest strain of their voice that they can.
for they will utter in small assemblies every sentence and word, yea even the quotation of places with the highest strain of their voice that they can.
c-acp pns32 vmb vvi p-acp j n2 d n1 cc n1, uh av dt n1 pp-f n2 p-acp dt js n1 pp-f po32 n1 cst pns32 vmb.
(39) treatise (DIV2)
2177
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7311
As in other things, so in this also, a good meane and moderation, guided with iudgement and discretion, is to be vsed.
As in other things, so in this also, a good mean and moderation, guided with judgement and discretion, is to be used.
p-acp p-acp j-jn n2, av p-acp d av, dt j j cc n1, vvn p-acp n1 cc n1, vbz pc-acp vbi vvn.
(39) treatise (DIV2)
2177
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Then especially is the mouth to be opened, when matters of more then vsuall note and need are deliuered.
Then especially is the Mouth to be opened, when matters of more then usual note and need Are Delivered.
av av-j vbz dt n1 pc-acp vbi vvn, c-crq n2 pp-f dc cs j n1 cc n1 vbr vvn.
(39) treatise (DIV2)
2178
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Most of all when open, notorious, scandalous sinnes wherein men liue and lie, and whereof they are loath to heare, are reproued.
Most of all when open, notorious, scandalous Sins wherein men live and lie, and whereof they Are loath to hear, Are reproved.
ds pp-f d c-crq j, j, j n2 c-crq n2 vvb cc vvi, cc c-crq pns32 vbr j pc-acp vvi, vbr vvn.
(39) treatise (DIV2)
2178
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Lift vp thy voice like a trumpet, and shew my people their transgressions, saith God. Lift up thy voice like a trumpet, and show my people their transgressions, Says God.
vvb a-acp po21 n1 av-j dt n1, cc vvi po11 n1 po32 n2, vvz np1.
(39) treatise (DIV2)
2178
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But the practise hereof I leaue to the discretion of each wise dispenser of Gods secrets, according as their seuerall abilities and occasions shall require.
But the practice hereof I leave to the discretion of each wise dispenser of God's secrets, according as their several abilities and occasions shall require.
p-acp dt n1 av pns11 vvb p-acp dt n1 pp-f d j n1 pp-f npg1 n2-jn, vvg p-acp po32 j n2 cc n2 vmb vvi.
(39) treatise (DIV2)
2178
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§. 162. Of a Ministers boldnesse in preaching.
§. 162. Of a Ministers boldness in preaching.
§. crd pp-f dt ng1 n1 p-acp vvg.
(39) treatise (DIV2)
2178
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THe second branch concerning the manner of vtterance, is boldnesse, opposed to an euill vnbeseeming fearefulnesse.
THe second branch Concerning the manner of utterance, is boldness, opposed to an evil unbeseeming fearfulness.
dt ord n1 vvg dt n1 pp-f n1, vbz n1, vvn p-acp dt j-jn j n1.
(39) treatise (DIV2)
2179
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This implieth an holy courage and libertie which a Minister taketh vnto himselfe, hauing respect to his Master that sent him,
This Implies an holy courage and liberty which a Minister Takes unto himself, having respect to his Master that sent him,
np1 vvz dt j n1 cc n1 r-crq dt n1 vvz p-acp px31, vhg n1 p-acp po31 n1 cst vvd pno31,
(39) treatise (DIV2)
2179
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and the office deputed vnto him, and not to the persons of men, with whose contradictions and oppositions he is not daunted.
and the office deputed unto him, and not to the Persons of men, with whose contradictions and oppositions he is not daunted.
cc dt n1 vvd p-acp pno31, cc xx p-acp dt n2 pp-f n2, p-acp rg-crq n2 cc n2 pns31 vbz xx vvn.
(39) treatise (DIV2)
2179
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The notation of the originall word implieth as much:
The notation of the original word Implies as much:
dt n1 pp-f dt j-jn n1 vvz a-acp av-d:
(39) treatise (DIV2)
2180
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and it sheweth that the boldnesse here meant, is a gift wherby a man dares freely open his whole mind, and vtter any thing. and it shows that the boldness Here meant, is a gift whereby a man dares freely open his Whole mind, and utter any thing.
cc pn31 vvz cst dt n1 av vvd, vbz dt n1 c-crq dt n1 vvz av-j vvi po31 j-jn n1, cc vvi d n1.
(39) treatise (DIV2)
2180
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7322
Boldnesse, courage, and freedome of speech is needfull for a Minister in the execution of his Ministery. Boldness, courage, and freedom of speech is needful for a Minister in the execution of his Ministry.
n1, n1, cc n1 pp-f n1 vbz j p-acp dt n1 p-acp dt n1 pp-f po31 n1.
(39) treatise (DIV2)
2181
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Oft did God stir vp his Prophets hereunto, as when hee said to Ieremiah, Arise, speake vnto them all that I command thee:
Oft did God stir up his prophets hereunto, as when he said to Jeremiah, Arise, speak unto them all that I command thee:
av vdd np1 vvi a-acp po31 n2 av, c-acp c-crq pns31 vvd p-acp np1, vvb, vvb p-acp pno32 d cst pns11 vvb pno21:
(39) treatise (DIV2)
2181
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be not afraid of their faces: be not afraid of their faces:
vbb xx j pp-f po32 n2:
(39) treatise (DIV2)
2181
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and to Ezechiel, Thou sonne of man feare them not, neither be afraid of their words, &c. Christ manifested great boldnesse in his Ministery,
and to Ezechiel, Thou son of man Fear them not, neither be afraid of their words, etc. christ manifested great boldness in his Ministry,
cc p-acp np1, pns21 n1 pp-f n1 vvb pno32 xx, av-dx vbi j pp-f po32 n2, av np1 vvd j n1 p-acp po31 n1,
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for he taught as one hauing authority, so as his hearers were astonished:
for he taught as one having Authority, so as his hearers were astonished:
c-acp pns31 vvn p-acp crd j-vvg n1, av p-acp po31 n2 vbdr vvn:
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this boldnes made him so freely rebuke the Scribes and Pharisies, and discouer both the errors of their doctrine,
this boldness made him so freely rebuke the Scribes and Pharisees, and discover both the errors of their Doctrine,
d n1 vvd pno31 av av-j vvi dt n2 cc np2, cc vvi d dt n2 pp-f po32 n1,
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and the corruptions of their life: yea, and thunder out many woes against them.
and the corruptions of their life: yea, and thunder out many woes against them.
cc dt n2 pp-f po32 n1: uh, cc vvb av d n2 p-acp pno32.
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Such was the boldnesse of his forerunner Iohn the Baptist, as he was said to come in the spirit and power of Eliah.
Such was the boldness of his forerunner John the Baptist, as he was said to come in the Spirit and power of Elijah.
d vbds dt n1 pp-f po31 n1 np1 dt n1, c-acp pns31 vbds vvn pc-acp vvi p-acp dt n1 cc n1 pp-f np1.
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Great boldnesse did Peter and Iohn shew forth, and the rest of the Apostles. Great boldness did Peter and John show forth, and the rest of the Apostles.
j n1 vdd np1 cc np1 vvb av, cc dt n1 pp-f dt n2.
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Many people are impudent, stiffe-necked, fierce and violent, and will soone quaile a Minister if he be not of a bold spirit.
Many people Are impudent, Stiffnecked, fierce and violent, and will soon quail a Minister if he be not of a bold Spirit.
d n1 vbr j, j, j cc j, cc vmb av vvi dt n1 cs pns31 vbb xx pp-f dt j n1.
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This reason God himselfe rendreth to his Prophets, to make them the bolder.
This reason God himself rendereth to his prophets, to make them the bolder.
d n1 np1 px31 vvz p-acp po31 n2, pc-acp vvi pno32 dt jc.
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We see by common experience, how euery one will trample on him that is timorous and faint-hearted? Soone will people perceiue whether their Ministers bee timorous or no: We see by Common experience, how every one will trample on him that is timorous and fainthearted? Soon will people perceive whither their Ministers be timorous or no:
pns12 vvb p-acp j n1, c-crq d pi vmb vvi p-acp pno31 cst vbz j cc j? av vmb n1 vvi cs po32 n2 vbb j cc dx:
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if they bee, they will surely treade on them.
if they be, they will surely tread on them.
cs pns32 vbb, pns32 vmb av-j vvi p-acp pno32.
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But if Ministers be bold, men of courage, and freely declare their message, they will daunt the stoutest hearts.
But if Ministers be bold, men of courage, and freely declare their message, they will daunt the Stoutest hearts.
p-acp cs n2 vbb j, n2 pp-f n1, cc av-j vvi po32 n1, pns32 vmb vvi dt js n2.
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For Gods word hath a powerfull worke in it, if it be deliuered with power and courage.
For God's word hath a powerful work in it, if it be Delivered with power and courage.
p-acp ng1 n1 vhz dt j n1 p-acp pn31, cs pn31 vbb vvn p-acp n1 cc n1.
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The Prophets and Apostles dismayed their proudest enemies. §. 163. Of the things wherein boldnesse is to bee shewed.
The prophets and Apostles dismayed their proudest enemies. §. 163. Of the things wherein boldness is to be showed.
dt n2 cc n2 vvd po32 js n2. §. crd pp-f dt n2 c-crq n1 vbz pc-acp vbi vvn.
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FOr the better application of this point, obserue how and wherein this boldnesse is to be manifested.
FOr the better application of this point, observe how and wherein this boldness is to be manifested.
p-acp dt jc n1 pp-f d n1, vvb c-crq cc c-crq d n1 vbz pc-acp vbi vvn.
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1 By an equall and impartiall preaching of the Word, without respect of persons: Christ spared none:
1 By an equal and impartial preaching of the Word, without respect of Persons: christ spared none:
vvn p-acp dt j-jn cc j vvg pp-f dt n1, p-acp n1 pp-f n2: np1 vvd pix:
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not Rulers, Priests, Lawyers, nor any other sort: but told all of them their dutie.
not Rulers, Priests, Lawyers, nor any other sort: but told all of them their duty.
xx n2, n2, n2, ccx d j-jn n1: cc-acp vvd d pp-f pno32 po32 n1.
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2 By a declaration of the whole truth of God, as occasion requireth, concealing no part thereof for any by respects of fauour, feare, reward, danger, or the like.
2 By a declaration of the Whole truth of God, as occasion requires, concealing no part thereof for any by respects of favour, Fear, reward, danger, or the like.
crd p-acp dt n1 pp-f dt j-jn n1 pp-f np1, p-acp n1 vvz, vvg dx n1 av p-acp d p-acp n2 pp-f n1, vvb, n1, n1, cc dt j.
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Herein did the Apostle shew his boldnesse, for hee saith to the Elders of Ephesus, I haue not shunned to declare vnto you all the councell of God.
Herein did the Apostle show his boldness, for he Says to the Elders of Ephesus, I have not shunned to declare unto you all the council of God.
av vdd dt n1 vvi po31 n1, c-acp pns31 vvz p-acp dt n2-jn pp-f np1, pns11 vhb xx vvn pc-acp vvi p-acp pn22 d dt n1 pp-f np1.
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3 By a graue, plaine, free deliuery of Gods word, without affectation of popular applause:
3 By a graven, plain, free delivery of God's word, without affectation of popular applause:
crd p-acp dt n1, n1, j n1 pp-f npg1 n1, p-acp n1 pp-f j n1:
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seeking more to approue ones selfe to him of whom he is sent, then to please them to whom he is sent.
seeking more to approve ones self to him of whom he is sent, then to please them to whom he is sent.
vvg n1 pc-acp vvi pig n1 p-acp pno31 pp-f ro-crq pns31 vbz vvn, cs pc-acp vvi pno32 pc-acp ro-crq pns31 vbz vvn.
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With great emphasis doth the Apostle set forth his boldnesse in this respect, saying, Do I now perswade men or God? or do I seeke to please men? that is, I am farre from seeking to please men.
With great emphasis does the Apostle Set forth his boldness in this respect, saying, Do I now persuade men or God? or do I seek to please men? that is, I am Far from seeking to please men.
p-acp j n1 vdz dt n1 vvd av po31 n1 p-acp d n1, vvg, vdb pns11 av vvi n2 cc np1? cc vdb pns11 vvi pc-acp vvi n2? cst vbz, pns11 vbm av-j p-acp vvg pc-acp vvi n2.
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4 By reprouing sinne, and that with authority, so as transgressors may be brought to shame (if it be possible) and made to tremble.
4 By reproving sin, and that with Authority, so as transgressors may be brought to shame (if it be possible) and made to tremble.
crd p-acp vvg n1, cc cst p-acp n1, av c-acp n2 vmb vbi vvn p-acp n1 (cs pn31 vbb j) cc vvd pc-acp vvi.
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Thus did the Baptist reproue Herod, and Christ the Pharisies. Thus did the Baptist reprove Herod, and christ the Pharisees.
av vdd dt n1 vvb np1, cc np1 dt np2.
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5 By despising all shame, feare, reproach, and disgrace, which by prophane and wicked persons shal be brought vpon vs,
5 By despising all shame, Fear, reproach, and disgrace, which by profane and wicked Persons shall be brought upon us,
crd p-acp vvg d n1, vvb, n1, cc n1, r-crq p-acp j cc j n2 vmb vbi vvn p-acp pno12,
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for performing our calling as we ought:
for performing our calling as we ought:
c-acp vvg po12 n1 c-acp pns12 vmd:
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it is expresly said of Christ, He despised the shame: and the Apostle saith of himselfe, I am not ashamed of the Gospell of Christ, and exhorteth Timothy not to be ashamnd of the testimonie of our Lord:
it is expressly said of christ, He despised the shame: and the Apostle Says of himself, I am not ashamed of the Gospel of christ, and exhorteth Timothy not to be ashamnd of the testimony of our Lord:
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God commandeth his Prophets not to feare. §. 164. Of ioyning courage and wisdome together.
God commands his prophets not to Fear. §. 164. Of joining courage and Wisdom together.
np1 vvz po31 n2 xx pc-acp vvi. §. crd pp-f vvg n1 cc n1 av.
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IN these, and such respects is this gift (a most needfull gift) to be prayed for:
IN these, and such respects is this gift (a most needful gift) to be prayed for:
p-acp d, cc d n2 vbz d n1 (dt av-ds j n1) pc-acp vbi vvn p-acp:
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and Ministers must labour in these respects, to shew their holy boldnesse.
and Ministers must labour in these respects, to show their holy boldness.
cc n2 vmb vvi p-acp d n2, pc-acp vvi po32 j n1.
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Let vs therefore rouse vp our dull spirits, and cast off the cloakes of feare and shame;
Let us Therefore rouse up our dull spirits, and cast off the cloaks of Fear and shame;
vvb pno12 av vvi a-acp po12 j n2, cc vvd a-acp dt n2 pp-f n1 cc n1;
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that in truth wee may say, as the Apostle did of himselfe and his fellow-labourers: Wee vse great boldnesse of speech, prouided that it bee guided with wisdome:
that in truth we may say, as the Apostle did of himself and his Fellow-labourers: we use great boldness of speech, provided that it be guided with Wisdom:
cst p-acp n1 pns12 vmb vvi, c-acp dt n1 vdd pp-f px31 cc po31 n2: pns12 vvb j n1 pp-f n1, vvn cst pn31 vbb vvn p-acp n1:
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wisdome and courage must bee ioyned each to other.
Wisdom and courage must be joined each to other.
n1 cc n1 vmb vbi vvn d p-acp n-jn.
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Wisdome, that vnnecessarily, without the limits of our calling, as busie-bodies, we thrust not our selues into such dangers,Wisdom, that unnecessarily, without the Limits of our calling, as busybodies, we thrust not our selves into such dangers,
n1, cst av-j, p-acp dt n2 pp-f po12 n1, c-acp n2, pns12 vvb xx po12 n2 p-acp d n2,
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as we can haue no comfort in bearing:
as we can have no Comfort in bearing:
c-acp pns12 vmb vhi dx n1 p-acp vvg:
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in which respect saith Saint Peter, Let none suffer as a busie-body in other mens matters.
in which respect Says Saint Peter, Let none suffer as a busybody in other men's matters.
p-acp r-crq n1 vvz n1 np1, vvb pix vvi p-acp dt n1 p-acp j-jn ng2 n2.
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Courage, that we shrinke not from that dutie whereuuto God hath called vs, to auoid imminent danger:Courage, that we shrink not from that duty whereuuto God hath called us, to avoid imminent danger:
n1, cst pns12 vvb xx p-acp d n1 n1 np1 vhz vvn pno12, pc-acp vvi j n1:
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lest by seeking to preuent mans rage, wee pull vpon our heads Gods wrath. God is able to deliuer vs from the rage of all men:
lest by seeking to prevent men rage, we pull upon our Heads God's wrath. God is able to deliver us from the rage of all men:
cs p-acp vvg pc-acp vvi ng1 n1, pns12 vvb p-acp po12 n2 n2 n1. np1 vbz j pc-acp vvi pno12 p-acp dt n1 pp-f d n2:
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but all the world cannot shelter vs from the wrath of God. §. 165. Of Ministers seeking to edifie the Church.
but all the world cannot shelter us from the wrath of God. §. 165. Of Ministers seeking to edify the Church.
cc-acp d dt n1 vmbx vvi pno12 p-acp dt n1 pp-f np1. §. crd pp-f n2 vvg pc-acp vvi dt n1.
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THe end why the Apostle desireth the forenamed gifts is in the last words of this verse, To make known the mystery of the Gospel.
THe end why the Apostle Desires the forenamed Gifts is in the last words of this verse, To make known the mystery of the Gospel.
dt n1 c-crq dt n1 vvz dt j-vvn n2 vbz p-acp dt ord n2 pp-f d n1, pc-acp vvi vvn dt n1 pp-f dt n1.
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Euery word almost affordeth a forcible reason to vrge them to pray for those gifts in his behalfe.
Every word almost affords a forcible reason to urge them to pray for those Gifts in his behalf.
d n1 av vvz dt j n1 pc-acp vvi pno32 pc-acp vvi p-acp d n2 p-acp po31 n1.
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1. To make knowne (so as they shall thereby attaine to knowledge.) 2 The mysterie (a thing that is not easily knowne)
1. To make known (so as they shall thereby attain to knowledge.) 2 The mystery (a thing that is not Easily known)
crd pc-acp vvi j-vvn (av c-acp pns32 vmb av vvi p-acp n1.) crd dt n1 (dt n1 cst vbz xx av-j vvn)
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3 Of the Gospell (the best thing that can be learned.)
3 Of the Gospel (the best thing that can be learned.)
crd pp-f dt n1 (dt js n1 cst vmb vbi vvn.)
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In generall, we may note that the end which the Apostle aymed at, in desiring vtterance, was for the edification of others:
In general, we may note that the end which the Apostle aimed At, in desiring utterance, was for the edification of Others:
p-acp n1, pns12 vmb vvi d dt n1 r-crq dt n1 vvn p-acp, p-acp vvg n1, vbds p-acp dt n1 pp-f n2-jn:
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for to make a thing knowne, is to instruct and edifie others. Heere obserue,
for to make a thing known, is to instruct and edify Others. Here observe,
c-acp pc-acp vvi dt n1 vvn, vbz pc-acp vvi cc vvi n2-jn. av vvb,
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That which Ministers ayme at infitting themselues to the Ministery, must be the edification of the Church: That which Ministers aim At infitting themselves to the Ministry, must be the edification of the Church:
cst r-crq vvz n1 p-acp vvg px32 p-acp dt n1, vmb vbi dt n1 pp-f dt n1:
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they may and must desire and seeke the best gifts: yea they may seeke to excell, but to the edifying of the Church: they may and must desire and seek the best Gifts: yea they may seek to excel, but to the edifying of the Church:
pns32 vmb cc vmb vvi cc vvi dt js n2: uh pns32 vmb vvb pc-acp vvi, p-acp p-acp dt n-vvg pp-f dt n1:
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expresly the Apostle chargeth, that all things be done to edifying. For this end Christ ordained Ministers, euen for the edifying of the body of Christ.
expressly the Apostle charges, that all things be done to edifying. For this end christ ordained Ministers, even for the edifying of the body of christ.
av-j dt n1 vvz, cst d n2 vbb vdn p-acp j-vvg. p-acp d n1 np1 vvd n2, av-j p-acp dt n-vvg pp-f dt n1 pp-f np1.
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Let them consider this, whose end is onely their maintenance: Let them Consider this, whose end is only their maintenance:
vvb pno32 vvi d, rg-crq n1 vbz av-j po32 n1:
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who studie hard, and reade much, and preach often, and all for their owne profit and preferment,
who study hard, and read much, and preach often, and all for their own profit and preferment,
r-crq n1 av-j, cc vvi d, cc vvi av, cc d p-acp po32 d n1 cc n1,
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as is euident by their manner of preaching, which is as plausible as they can frame it to the liking of those whom they seeke to please,
as is evident by their manner of preaching, which is as plausible as they can frame it to the liking of those whom they seek to please,
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and by whom they hope to attaine vnto their ends: whereunto when they haue once attained, they can bid adue to all paines;
and by whom they hope to attain unto their ends: whereunto when they have once attained, they can bid Adieu to all pains;
cc p-acp ro-crq pns32 vvb pc-acp vvi p-acp po32 n2: c-crq c-crq pns32 vhb a-acp vvn, pns32 vmb vvi fw-fr p-acp d n2;
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and say, it belongeth to them which follow them, to take the pains which they haue done.
and say, it belongeth to them which follow them, to take the pains which they have done.
cc vvb, pn31 vvz p-acp pno32 r-crq vvb pno32, pc-acp vvi dt n2 r-crq pns32 vhb vdn.
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But let those, who seeke to approue themselues to the highest Master, follow this Apostle, Who sought not his owne profit,
But let those, who seek to approve themselves to the highest Master, follow this Apostle, Who sought not his own profit,
cc-acp vvb d, r-crq vvb pc-acp vvi px32 p-acp dt js n1, vvb d n1, r-crq vvd xx po31 d n1,
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but the profit of many, that they might hee saued. but the profit of many, that they might he saved.
cc-acp dt n1 pp-f d, cst pns32 vmd pns31 vvd.
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Herein he followed Christ, who pleased not himselfe. §. 166. Of making knowne what we know.
Herein he followed christ, who pleased not himself. §. 166. Of making known what we know.
av pns31 vvd np1, r-crq vvd xx px31. §. crd pp-f vvg j-vvn r-crq pns12 vvb.
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MOre particularly in this end we may note. 1 The action (to make knowne.)
MOre particularly in this end we may note. 1 The actium (to make known.)
n1 av-j p-acp d n1 pns12 vmb vvi. crd dt n1 (pc-acp vvi vvn.)
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2 The obiect (the Gospell.) 3 A qualitie thereof ( the mystery. )
2 The Object (the Gospel.) 3 A quality thereof (the mystery.)
crd dt n1 (dt n1.) crd dt n1 av (dt n1.)
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The first sheweth that, It is the duty of a Minister to make knowne what he himselfe knoweth.
The First shows that, It is the duty of a Minister to make known what he himself Knoweth.
dt ord vvz d, pn31 vbz dt n1 pp-f dt n1 pc-acp vvi vvn r-crq pns31 px31 vvz.
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In the fourth verse of the third Chapter of this Epist•e, the Apostle implieth that he had great vnderstanding in the mysterie of Christ (which is the mysterie of the Gospell heere spoken of.) Heere wee see that his desire is to make it knowne.
In the fourth verse of the third Chapter of this Epist•e, the Apostle Implies that he had great understanding in the mystery of christ (which is the mystery of the Gospel Here spoken of.) Here we see that his desire is to make it known.
p-acp dt ord n1 pp-f dt ord n1 pp-f d n1, dt n1 vvz cst pns31 vhd j vvg p-acp dt n1 pp-f np1 (r-crq vbz dt n1 pp-f dt n1 av vvn pp-f.) av pns12 vvb cst po31 n1 vbz pc-acp vvi pn31 vvn.
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Thus much he affirmeth of himselfe, saying, When it pleased God to reueale his Sonne in me, immediatly I went to Arabia, namely, to preach Christ.
Thus much he Affirmeth of himself, saying, When it pleased God to reveal his Son in me, immediately I went to Arabia, namely, to preach christ.
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And Christ of himselfe, saying, All things that I haue heard of my Father, haue I made knowne to you.
And christ of himself, saying, All things that I have herd of my Father, have I made known to you.
cc np1 pp-f px31, vvg, d n2 cst pns11 vhb vvn pp-f po11 n1, vhb pns11 vvn vvn p-acp pn22.
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As Christ put this in practise himself, so also he commanded it to his Disciples, saying, What I tell you in darknesse, that speake ye in the light:
As christ put this in practice himself, so also he commanded it to his Disciples, saying, What I tell you in darkness, that speak you in the Light:
p-acp np1 vvd d p-acp n1 px31, av av pns31 vvd pn31 p-acp po31 n2, vvg, r-crq pns11 vvb pn22 p-acp n1, cst vvb pn22 p-acp dt n1:
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and what yee heare in the eare, that preach yee vpon the house •ops. and what ye hear in the ear, that preach ye upon the house •ops.
cc r-crq pn22 vvb p-acp dt n1, cst vvb pn22 p-acp dt n1 vvz.
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And Saint Paul to Timothie, saying, What things thou hast heard of me, the same deliuer to faithfull men, which shall be able to teach other also.
And Saint Paul to Timothy, saying, What things thou hast herd of me, the same deliver to faithful men, which shall be able to teach other also.
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All the vnderstanding of the Gospell, which God giueth to his Ministers, is a talent giuen them to occupy and imploy:
All the understanding of the Gospel, which God gives to his Ministers, is a talon given them to occupy and employ:
d dt n1 pp-f dt n1, r-crq np1 vvz p-acp po31 n2, vbz dt n1 vvn pno32 pc-acp vvi cc vvi:
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by making knowne what they know, they improue their talent, they approue themselues to their Master, they profit their brethren.
by making known what they know, they improve their talon, they approve themselves to their Master, they profit their brothers.
p-acp vvg vvn r-crq pns32 vvb, pns32 vvb po32 n1, pns32 vvb px32 p-acp po32 n1, pns32 vvb po32 n2.
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Take heed, O Ministers, that yee be not like couetous worldlings, who are euer gathering, but neuer spend:
Take heed, Oh Ministers, that ye be not like covetous worldlings, who Are ever gathering, but never spend:
vvb n1, uh n2, cst pn22 vbb xx av-j j n2, r-crq vbr av vvg, cc-acp av-x vvi:
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though ye haue neuer so much learning, if ye make it not knowne, it is but as the talent hidden in the ground:
though you have never so much learning, if you make it not known, it is but as the talon hidden in the ground:
cs pn22 vhb av-x av av-d n1, cs pn22 vvb pn31 xx vvn, pn31 vbz cc-acp c-acp dt n1 vvn p-acp dt n1:
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now remember the censure that was giuen of him, who hid his talent (he was counted an vnprofitable seruant ) and the sentence which passed against him, which was this, Cast him into vtter darknesse, &c. Let not vs through negligence conceale our knowledge, like that seruant;
now Remember the censure that was given of him, who hid his talon (he was counted an unprofitable servant) and the sentence which passed against him, which was this, Cast him into utter darkness, etc. Let not us through negligence conceal our knowledge, like that servant;
av vvb dt n1 cst vbds vvn pp-f pno31, r-crq vvd po31 n1 (pns31 vbds vvn dt j n1) cc dt n1 r-crq vvd p-acp pno31, r-crq vbds d, vvb pno31 p-acp j n1, av vvb xx pno12 p-acp n1 vvi po12 n1, av-j d n1;
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nor through enuie thinke much others should pertake thereof, like Ios•ah; but rather bee of Moses and Pauls minde, who were willing all should know as much as themselues.
nor through envy think much Others should partake thereof, like Ios•ah; but rather bee of Moses and Paul's mind, who were willing all should know as much as themselves.
ccx p-acp n1 vvb d n2-jn vmd vvi av, av-j n1; p-acp av-c n1 pp-f np1 cc npg1 n1, r-crq vbdr j d vmd vvi p-acp d c-acp px32.
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§. 167. Of preaching the Gospell. THe second point sheweth, that The Gospell is the proper obiect of preaching.
§. 167. Of preaching the Gospel. THe second point shows, that The Gospel is the proper Object of preaching.
§. crd pp-f vvg dt n1. dt ord n1 vvz, cst dt n1 vbz dt j n1 pp-f vvg.
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What the Gospell is, I shewed before: for further proofe of the Doctrine, note the cōmission which Christ gaue to his Apostles, What the Gospel is, I showed before: for further proof of the Doctrine, note the commission which christ gave to his Apostles,
q-crq dt n1 vbz, pns11 vvd a-acp: p-acp jc n1 pp-f dt n1, vvb dt n1 r-crq np1 vvd p-acp po31 n2,
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when hee sent them out to preach, Goe and preach the Gospell:
when he sent them out to preach, Go and preach the Gospel:
c-crq pns31 vvd pno32 av pc-acp vvi, vvb cc vvi dt n1:
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in this respect are the feete of Preachers said to be beautiful, because they preach the Gospel
in this respect Are the feet of Preachers said to be beautiful, Because they preach the Gospel
p-acp d n1 vbr dt n2 pp-f n2 vvd pc-acp vbi j, c-acp pns32 vvb dt n1
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The end of preaching is the saluation of mens soules: for it pleased God by preaching to saue those that beleeue.
The end of preaching is the salvation of men's Souls: for it pleased God by preaching to save those that believe.
dt n1 pp-f vvg vbz dt n1 pp-f ng2 n2: p-acp pn31 vvd np1 p-acp vvg pc-acp vvi d cst vvb.
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But the Gospell is the power of God vnto saluation:
But the Gospel is the power of God unto salvation:
p-acp dt n1 vbz dt n1 pp-f np1 p-acp n1:
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if the Gospel then bee not the obiect of preaching, preaching must needs faile of the maine and principall end.
if the Gospel then be not the Object of preaching, preaching must needs fail of the main and principal end.
cs dt n1 av vbb xx dt n1 pp-f vvg, vvg zz av vvi pp-f dt j cc j-jn n1.
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Obiect. The Law also is to be preached. Answ. It is so, but as a preparatiue vnto the Gospell;Object. The Law also is to be preached. Answer It is so, but as a preparative unto the Gospel;
n1. dt n1 av vbz pc-acp vbi vvn. np1 pn31 vbz av, cc-acp c-acp dt n1 p-acp dt n1;
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in which respect, very fitly saith the Apostle of the Law, that it was our Schoole-master to bring vs vnto Christ:
in which respect, very fitly Says the Apostle of the Law, that it was our Schoolmaster to bring us unto christ:
p-acp r-crq n1, av av-j vvz dt n1 pp-f dt n1, cst pn31 vbds po12 n1 pc-acp vvi pno12 p-acp np1:
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thus is the Law preached for the Gospels sake;
thus is the Law preached for the Gospels sake;
av vbz dt n1 vvd p-acp dt ng1 n1;
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so as it remaineth firme, that the Gospell is the proper and principall obiect of preaching.
so as it remains firm, that the Gospel is the proper and principal Object of preaching.
av c-acp pn31 vvz j, cst dt n1 vbz dt j cc j-jn n1 pp-f vvg.
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Let our studies and meditations bee exercised in it, so as our selues may first learne it, know it, beleeue it, obey it:
Let our studies and meditations be exercised in it, so as our selves may First Learn it, know it, believe it, obey it:
vvb po12 n2 cc n2 vbb vvn p-acp pn31, av c-acp po12 n2 vmb ord vvi pn31, vvb pn31, vvb pn31, vvb pn31:
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thus shall we better instruct others therein, and make it knowne vnto them.
thus shall we better instruct Others therein, and make it known unto them.
av vmb pns12 av-jc vvi n2-jn av, cc vvi pn31 vvn p-acp pno32.
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That which was before deliuered of the excellencie and benefite of the Gospell, maketh much to the vrging and pressing of this point.
That which was before Delivered of the excellency and benefit of the Gospel, makes much to the urging and pressing of this point.
d r-crq vbds p-acp vvn pp-f dt n1 cc n1 pp-f dt n1, vvz d p-acp dt vvg cc vvg pp-f d n1.
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§. 168. Of the Mysterie of the Gospell. THe third point euidently declareth, that The Gospell is a mysterie:
§. 168. Of the Mystery of the Gospel. THe third point evidently Declareth, that The Gospel is a mystery:
§. crd pp-f dt n1 pp-f dt n1. dt ord n1 av-j vvz, d dt n1 vbz dt n1:
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very oft is this title and attribute vsed:
very oft is this title and attribute used:
av av vbz d n1 cc n1 vvd:
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in other places it is called The mysterie of God: the mysterie of Christ: the mysterie of the will of God:
in other places it is called The mystery of God: the mystery of christ: the mystery of the will of God:
p-acp j-jn n2 pn31 vbz vvn dt n1 pp-f np1: dt n1 pp-f np1: dt n1 pp-f dt n1 pp-f np1:
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the mysterie of the Kingdome of God: the mysterie of faith: the mysterie of godlinesse. For God is the Author, Christ the matter of it: the mystery of the Kingdom of God: the mystery of faith: the mystery of godliness. For God is the Author, christ the matter of it:
dt n1 pp-f dt n1 pp-f np1: dt n1 pp-f n1: dt n1 pp-f n1. p-acp np1 vbz dt n1, np1 dt n1 pp-f pn31:
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it declareth the will of God, and directeth man vnto the kingdome of God. Faith beleeueth it: and godlinesse issueth from it:
it Declareth the will of God, and directeth man unto the Kingdom of God. Faith Believeth it: and godliness issueth from it:
pn31 vvz dt n1 pp-f np1, cc vvz n1 p-acp dt n1 pp-f np1. n1 vvz pn31: cc n1 vvz p-acp pn31:
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so as all these mysteries are but one and the same: euen the Gospell heere spoken:
so as all these Mysteres Are but one and the same: even the Gospel Here spoken:
av c-acp d d n2 vbr p-acp crd cc dt d: av-j dt n1 av vvn:
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which is fitly called a mysterie: for a mysterie is a diuine secret. Now the Gospell is a secret:
which is fitly called a mystery: for a mystery is a divine secret. Now the Gospel is a secret:
r-crq vbz av-j vvn dt n1: c-acp dt n1 vbz dt j-jn n-jn. av dt n1 vbz dt j-jn:
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for none of the Princes of this world knew it: for none of the Princes of this world knew it:
p-acp pi pp-f dt n2 pp-f d n1 vvd pn31:
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it containeth the things which eye hath not seene, nor eare heard, neither came into mans heart.it Containeth the things which eye hath not seen, nor ear herd, neither Come into men heart.
pn31 vvz dt n2 r-crq n1 vhz xx vvn, ccx n1 vvd, av-dx vvd p-acp ng1 n1.
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It is also a Diuine secret: for first it could not be knowne, but by diuine reuelation: the Apostle expresly saith, that God by reuelation shewed this mysterie vnto him, and that it was opened vnto the sonnes of men by the Spirit, and thus came it to be made knowne by the Church vnto principalities and powers in heauenly places:
It is also a Divine secret: for First it could not be known, but by divine Revelation: the Apostle expressly Says, that God by Revelation showed this mystery unto him, and that it was opened unto the Sons of men by the Spirit, and thus Come it to be made known by the Church unto principalities and Powers in heavenly places:
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so as it was aboue the conceit, not of men onely, but also of Angels.
so as it was above the conceit, not of men only, but also of Angels.
av c-acp pn31 vbds p-acp dt n1, xx pp-f n2 av-j, cc-acp av pp-f n2.
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2216
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2 Being opened, it seemed incredible vnto all, whose hearts the Spirit of reuelation did not perswade of the truth thereof:
2 Being opened, it seemed incredible unto all, whose hearts the Spirit of Revelation did not persuade of the truth thereof:
crd vbg vvn, pn31 vvd j p-acp d, rg-crq n2 dt n1 pp-f n1 vdd xx vvi pp-f dt n1 av:
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therefore the Apostle prayeth for the Ephesians that God would giue them the Spirit of reuelation in the knowledge of Christ, that the eyes of their vnderstanding might belightned, &c. In a word, of all other things it is the most abstruse: no humane inuention like it:
Therefore the Apostle Prayeth for the Ephesians that God would give them the Spirit of Revelation in the knowledge of christ, that the eyes of their understanding might belightned, etc. In a word, of all other things it is the most abstruse: no humane invention like it:
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none of the Liberall Artes and Sciences comparable to it in profunditie.
none of the Liberal Arts and Sciences comparable to it in profundity.
pi pp-f dt j n2 cc n2 j p-acp pn31 p-acp n1.
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The Law is not such a mysterie as the Gospell, for the Law was ingraued in mans heart:
The Law is not such a mystery as the Gospel, for the Law was engraved in men heart:
dt n1 vbz xx d dt n1 p-acp dt n1, p-acp dt n1 vbds vvn p-acp ng1 n1:
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and man doth still by nature retaine some glympse and sparkles thereof:
and man does still by nature retain Some glimpse and sparkles thereof:
cc n1 vdz av p-acp n1 vvi d n1 cc n2 av:
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for the Apostle saith, that the Gentiles doe by nature the things contained in the Law,
for the Apostle Says, that the Gentiles do by nature the things contained in the Law,
p-acp dt n1 vvz, cst dt np1 vdb p-acp n1 dt n2 vvn p-acp dt n1,
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and shew the worke of the Law written in their hearts. But the Gospell was neuer written in mans nature:and show the work of the Law written in their hearts. But the Gospel was never written in men nature:
cc vvi dt n1 pp-f dt n1 vvn p-acp po32 n2. p-acp dt n1 vbds av-x vvn p-acp ng1 n1:
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it was extraordinarily reuealed, and is aboue nature:
it was extraordinarily revealed, and is above nature:
pn31 vbds av-j vvn, cc vbz p-acp n1:
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wherefore the Apostle contenteth not himselfe to call it a mysterie, but also termeth it a great mysterie: intimating thereby, that it is a mystery both of great weight and moment (the knowledge of nothing else can be more excellent, necessarie and profitable) and also of other things most obstruse, admirable and incredible:
Wherefore the Apostle contents not himself to call it a mystery, but also termeth it a great mystery: intimating thereby, that it is a mystery both of great weight and moment (the knowledge of nothing Else can be more excellent, necessary and profitable) and also of other things most obstruse, admirable and incredible:
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so as it is without controuersie a great mysterie: a most certaine, sure, vnfallible, vndeniable truth.
so as it is without controversy a great mystery: a most certain, sure, unfallible, undeniable truth.
av c-acp pn31 vbz p-acp n1 dt j n1: dt av-ds j, j, j, j n1.
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§. 169. Of searching into the depth of the Gospell.
§. 169. Of searching into the depth of the Gospel.
§. crd pp-f vvg p-acp dt n1 pp-f dt n1.
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THe Gospel being a mysterie, such a mysterie as we haue heard, it is not lightly,
THe Gospel being a mystery, such a mystery as we have herd, it is not lightly,
dt n1 vbg dt n1, d dt n1 c-acp pns12 vhb vvn, pn31 vbz xx av-j,
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and sleightly to be passed ouer:
and slightly to be passed over:
cc av-j pc-acp vbi vvn a-acp:
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it requireth our best study and meditation, and it is worth the best paines that we can take:
it requires our best study and meditation, and it is worth the best pains that we can take:
pn31 vvz po12 js n1 cc n1, cc pn31 vbz j dt js n2 cst pns12 vmb vvi:
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men naturally are desirous to haue knowledge of deepe and profound matters:
men naturally Are desirous to have knowledge of deep and profound matters:
n2 av-j vbr j pc-acp vhi n1 pp-f j-jn cc j n2:
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this maketh some schollers to spend much time, and take great paines in reading the Schoole-men, because they account them profound Authors, in regard of the many deepe questions which they discusse:
this makes Some Scholars to spend much time, and take great pains in reading the Schoolmen, Because they account them profound Authors, in regard of the many deep questions which they discuss:
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others in studying Astrologie, Astronomie, Geometrie, and other parts of Mathematiques, because they are accounted deepe Sciences, aboue the common conceit and capacity of ordinary men:
Others in studying Astrology, Astronomy, Geometry, and other parts of Mathematics, Because they Are accounted deep Sciences, above the Common conceit and capacity of ordinary men:
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there is no mystery in any Science which men heare of, but they are very inquisitiue into it, and desirous to know it.
there is no mystery in any Science which men hear of, but they Are very inquisitive into it, and desirous to know it.
pc-acp vbz dx n1 p-acp d n1 r-crq n2 vvb pp-f, cc-acp pns32 vbr av j p-acp pn31, cc j pc-acp vvi pn31.
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Loe heere is a mysterie of mysteries, wherein out happinesse consisteth: so as the knowledge therof cannot but be most needfull and behoouefull.
Loe Here is a mystery of Mysteres, wherein out happiness Consisteth: so as the knowledge thereof cannot but be most needful and behooveful.
np1 av vbz dt n1 pp-f n2, c-crq av n1 vvz: av c-acp dt n1 av vmbx cc-acp vbi av-ds j cc j.
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Vse we therefore all the meanes that possibly we can to vnderstand it, and to all other meanes adde faithfull and earnest prayer to God, to giue vs the spirit of illumination, that so we may the better conceiue it.
Use we Therefore all the means that possibly we can to understand it, and to all other means add faithful and earnest prayer to God, to give us the Spirit of illumination, that so we may the better conceive it.
vvb pns12 av d dt n2 cst av-j pns12 vmb p-acp vvi pn31, cc p-acp d j-jn n2 vvb j cc j n1 p-acp np1, pc-acp vvi pno12 dt n1 pp-f n1, cst av pns12 vmb dt av-jc vvi pn31.
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In studying it, let vs not measure i• by the laste of our own capacity: for it is a mystery abou• our capacitie:
In studying it, let us not measure i• by the laste of our own capacity: for it is a mystery abou• our capacity:
p-acp vvg pn31, vvb pno12 xx vvi n1 p-acp dt ord pp-f po12 d n1: c-acp pn31 vbz dt n1 n1 po12 n1:
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they which know it best, know it but in part:
they which know it best, know it but in part:
pns32 r-crq vvb pn31 av-js, vvb pn31 p-acp p-acp n1:
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when it is opened as clearely as can be by mans tongue, it still remaineth to be a mysterie.
when it is opened as clearly as can be by men tongue, it still remains to be a mystery.
c-crq pn31 vbz vvn a-acp av-j c-acp vmb vbi p-acp ng1 n1, pn31 av vvz pc-acp vbi dt n1.
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Faith therefore in this respect, must be placed aboue our reason, and wee must beleeue more then wee can conceiue:
Faith Therefore in this respect, must be placed above our reason, and we must believe more then we can conceive:
n1 av p-acp d n1, vmb vbi vvn p-acp po12 n1, cc pns12 vmb vvi av-dc cs pns12 vmb vvi:
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herein hath faith a preheminency aboue reason, that it is of an infinite capacitie: for whatsoeuer God reuealeth, faith beleeueth, though reason cannot fatham the depth of it.
herein hath faith a Preeminence above reason, that it is of an infinite capacity: for whatsoever God Revealeth, faith Believeth, though reason cannot fatham the depth of it.
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If in the mysterie of the Gospell we should beleeue no more, then by our reason wee can discerne the reason of, we should beleeue little or nothing.
If in the mystery of the Gospel we should believe no more, then by our reason we can discern the reason of, we should believe little or nothing.
cs p-acp dt n1 pp-f dt n1 pns12 vmd vvi av-dx av-dc, cs p-acp po12 n1 pns12 vmb vvi dt n1 pp-f, pns12 vmd vvi j cc pix.
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Let vs therefore haue recourse to Gods word, where this mysterie is reuealed, and pray to God by his Spirit to reueale it vnto vs. §. 170. Of the meanes of vnderstanding the mysterie of the Gospell.
Let us Therefore have recourse to God's word, where this mystery is revealed, and pray to God by his Spirit to reveal it unto us §. 170. Of the means of understanding the mystery of the Gospel.
vvb pno12 av vhb n1 p-acp npg1 n1, c-crq d n1 vbz vvn, cc vvb p-acp np1 p-acp po31 n1 pc-acp vvi pn31 p-acp pno12 §. crd pp-f dt n2 pp-f vvg dt n1 pp-f dt n1.
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THey who haue attained to the greatest vnderstanding of this mystery that can be, ought not to be arrogant, & boast thereof;
THey who have attained to the greatest understanding of this mystery that can be, ought not to be arrogant, & boast thereof;
pns32 r-crq vhb vvn p-acp dt js n1 pp-f d n1 cst vmb vbi, vmd xx pc-acp vbi j, cc vvi av;
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as if they were of a greater capacity, deeper vnderstanding, sharper wit then others. For nothing in man is auaileable to find out this mystery.
as if they were of a greater capacity, Deeper understanding, sharper wit then Others. For nothing in man is available to find out this mystery.
c-acp cs pns32 vbdr pp-f dt jc n1, jc-jn n1, jc n1 cs n2-jn. p-acp pix p-acp n1 vbz j pc-acp vvi av d n1.
(39) treatise (DIV2)
2221
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They ought rather to be thankfull vnto God, who hath vouchsafed such knowledge vnto them,
They ought rather to be thankful unto God, who hath vouchsafed such knowledge unto them,
pns32 vmd av-c pc-acp vbi j p-acp np1, r-crq vhz vvn d n1 p-acp pno32,
(39) treatise (DIV2)
2221
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and euery one, say as Christ did vnto God, I giue thee thankes, O Father, Lord of heauen and earth,
and every one, say as christ did unto God, I give thee thanks, Oh Father, Lord of heaven and earth,
cc d pi, vvb p-acp np1 vdd p-acp np1, pns11 vvb pno21 n2, uh n1, n1 pp-f n1 cc n1,
(39) treatise (DIV2)
2221
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because thou hast opened these things vnto babes. Because thou hast opened these things unto babes.
c-acp pns21 vh2 vvn d n2 p-acp n2.
(39) treatise (DIV2)
2221
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7452
For that which Christ said to Peter, may bee applied to all that haue any sound knowledge of the mysterie of the Gospell, Flesh and blood hath not reuealed it,
For that which christ said to Peter, may be applied to all that have any found knowledge of the mystery of the Gospel, Flesh and blood hath not revealed it,
p-acp cst r-crq np1 vvd p-acp np1, vmb vbi vvn p-acp d cst vhb d j n1 pp-f dt n1 pp-f dt n1, n1 cc n1 vhz xx vvn pn31,
(39) treatise (DIV2)
2221
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but our Father which is in heauen. §. 171. Of the cause of errors about the Gospell.but our Father which is in heaven. §. 171. Of the cause of errors about the Gospel.
cc-acp po12 n1 r-crq vbz p-acp n1. §. crd pp-f dt n1 pp-f n2 p-acp dt n1.
(39) treatise (DIV2)
2221
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LEt not any be offended that so many in all ages haue grossely erred, and broached diuers heresies about the Gospell,
LEt not any be offended that so many in all ages have grossly erred, and broached diverse heresies about the Gospel,
vvb xx d vbi vvn cst av d p-acp d n2 vhb av-j vvn, cc vvd j n2 p-acp dt n1,
(39) treatise (DIV2)
2222
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7455
as Arrians, Aetians, Ennomians, Eutichians, Mercionites, Manichees, Nestorians, Papists, Anabaptists, Familists, and many others.
as Arians, Aetians, Ennomians, Eutychians, Mercionites, manichees, Nestorians, Papists, Anabaptists, Familists, and many Others.
c-acp n2-jn, np1, njp2, njp2, np2, np1, n2, njp2, np1, np2, cc d n2-jn.
(39) treatise (DIV2)
2222
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For the Gospell being a mystery, it is no maruell that many who haue searched into it by their owne wit, haue erred therein.
For the Gospel being a mystery, it is no marvel that many who have searched into it by their own wit, have erred therein.
p-acp dt n1 vbg dt n1, pn31 vbz dx n1 cst d r-crq vhb vvn p-acp pn31 p-acp po32 d n1, vhb vvn av.
(39) treatise (DIV2)
2222
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7457
Their errors haue not risen from any vncertaintie and variablenesse in the Gospell, but from the shallownesse of their owne conceit.
Their errors have not risen from any uncertainty and variableness in the Gospel, but from the shallowness of their own conceit.
po32 n2 vhb xx vvn p-acp d n1 cc n1 p-acp dt n1, cc-acp p-acp dt n1 pp-f po32 d n1.
(39) treatise (DIV2)
2222
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7458
God in iust iudgement hath not vouchsafed to open the eies of their vnderstanding, but rather (as Christ said) Hath hid these things from the wise and men of vnderstanding and also suffered the God of this world to blinde their eyes, that the light of the glorious Gospell of Christ should not shine vnto them.
God in just judgement hath not vouchsafed to open the eyes of their understanding, but rather (as christ said) Hath hid these things from the wise and men of understanding and also suffered the God of this world to blind their eyes, that the Light of the glorious Gospel of christ should not shine unto them.
np1 p-acp j n1 vhz xx vvn pc-acp vvi dt n2 pp-f po32 n1, cc-acp av-c (c-acp np1 vvd) vhz vvn d n2 p-acp dt j cc n2 pp-f vvg cc av vvd dt n1 pp-f d n1 pc-acp vvi po32 n2, cst dt n1 pp-f dt j n1 pp-f np1 vmd xx vvi p-acp pno32.
(39) treatise (DIV2)
2222
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§. 172. Of mans preferring other mysteries before the Gospell.
§. 172. Of men preferring other Mysteres before the Gospel.
§. crd pp-f ng1 vvg j-jn n2 p-acp dt n1.
(39) treatise (DIV2)
2222
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VEry preposterous is the conceit which many haue of Gods word, wherein this mystery is reuealed.
VEry preposterous is the conceit which many have of God's word, wherein this mystery is revealed.
av j vbz dt n1 r-crq d vhb pp-f ng1 n1, c-crq d n1 vbz vvn.
(39) treatise (DIV2)
2223
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They account it a plaine easie booke, wherein no great depth of learning is contained. And thereupon prefer other books as more profound, to it.
They account it a plain easy book, wherein no great depth of learning is contained. And thereupon prefer other books as more profound, to it.
pns32 vvb pn31 dt j j n1, c-crq dx j n1 pp-f n1 vbz vvn. cc av vvb j-jn n2 a-acp av-dc j, p-acp pn31.
(39) treatise (DIV2)
2223
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The Iewes had their Talmuds, and Cabal•, in which they thought much more deepe matter was contained, then in the holy Scripture. The Iewes had their Talmud's, and Cabal•, in which they Thought much more deep matter was contained, then in the holy Scripture.
dt np2 vhd po32 n2, cc np1, p-acp r-crq pns32 vvd av-d av-dc j-jn n1 vbds vvn, av p-acp dt j n1.
(39) treatise (DIV2)
2223
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The Turkes haue their Alcharon, in comparison whereof, they lightly and basely esteeme the Scriptures.
The Turkes have their Alcharon, in comparison whereof, they lightly and basely esteem the Scriptures.
dt np2 vhb po32 np1, p-acp n1 c-crq, pns32 av-j cc av-j vvi dt n2.
(39) treatise (DIV2)
2223
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In like account doe Papists hold many of their vnwritten traditions, Decrees of Councels, Edicts of Popes, all which they equall, In like account do Papists hold many of their unwritten traditions, Decrees of Counsels, Edicts of Popes, all which they equal,
p-acp j n1 vdb njp2 vvb d pp-f po32 j n2, n2 pp-f n2, n2 pp-f n2, d r-crq pns32 vvb,
(39) treatise (DIV2)
2223
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if not preferre vnto the Scriptures.
if not prefer unto the Scriptures.
cs xx vvi p-acp dt n2.
(39) treatise (DIV2)
2223
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Anabaptists also, Familists, and such like Enthuliasts, say that the Scripture is but as milke for yong nouices,
Anabaptists also, Familists, and such like Enthuliasts, say that the Scripture is but as milk for young Novices,
np1 av, np2, cc d j n2, vvb d dt n1 vbz cc-acp c-acp n1 p-acp j n2,
(39) treatise (DIV2)
2223
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but the reuelations which they receiue (as they pretend) from God, are strong meate.
but the revelations which they receive (as they pretend) from God, Are strong meat.
cc-acp dt n2 r-crq pns32 vvb (c-acp pns32 vvb) p-acp np1, vbr j n1.
(39) treatise (DIV2)
2223
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I would this meane and base esteeme of holy Scripture remained onely among such Infidels and Heretiques,
I would this mean and base esteem of holy Scripture remained only among such Infidels and Heretics,
pns11 vmd d j cc j n1 pp-f j n1 vvd av-j p-acp d n2 cc n2,
(39) treatise (DIV2)
2223
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as are Iewes, Turkes, Papists, Familists, &c. But too true it is that it hath too great place in the opinions of many both scholers & others.
as Are Iewes, Turkes, Papists, Familists, etc. But too true it is that it hath too great place in the opinions of many both Scholars & Others.
c-acp vbr npg1, np2, njp2, np2, av p-acp av j pn31 vbz d pn31 vhz av j n1 p-acp dt n2 pp-f d d n2 cc n2-jn.
(39) treatise (DIV2)
2223
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Some who prefer the study and learning of Postillers and quaint writers, before the wisdome of God contained in his written word.
some who prefer the study and learning of Postillers and quaint writers, before the Wisdom of God contained in his written word.
d r-crq vvb dt n1 cc n1 pp-f n2 cc j n2, p-acp dt n1 pp-f np1 vvd p-acp po31 j-vvn n1.
(39) treatise (DIV2)
2223
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Thus great mysteries are of many accounted sleight matters, and meere toies are accounted mysteries. The things of the spirit of God are foolshnesse to man.
Thus great Mysteres Are of many accounted sleight matters, and mere toys Are accounted Mysteres. The things of the Spirit of God Are foolshnesse to man.
av j n2 vbr pp-f d j-vvn n1 n2, cc j n2 vbr vvn n2. dt n2 pp-f dt n1 pp-f np1 vbr n1 p-acp n1.
(39) treatise (DIV2)
2223
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Let vs take notice of this egregious point of folly ( For the wisedome of this world is foolishnesse with God ) and know that no learning can bee like the learning contained in the holy Scripture, which declareth the wisedome of God in a mystery,
Let us take notice of this egregious point of folly (For the Wisdom of this world is foolishness with God) and know that no learning can be like the learning contained in the holy Scripture, which Declareth the Wisdom of God in a mystery,
vvb pno12 vvi n1 pp-f d j n1 pp-f n1 (p-acp dt n1 pp-f d n1 vbz n1 p-acp np1) cc vvb cst dx n1 vmb vbi av-j dt n1 vvn p-acp dt j n1, r-crq vvz dt n1 pp-f np1 p-acp dt n1,
(39) treatise (DIV2)
2223
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euen the hidden wisedome which God ordained before the world vnto our glory. even the hidden Wisdom which God ordained before the world unto our glory.
av-j dt j-vvn n1 r-crq np1 vvd p-acp dt n1 p-acp po12 n1.
(39) treatise (DIV2)
2223
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Eph. 6. 20. For which I am an Ambassador in bonds, that therein I may speake boldly, as I ought to speake.
Ephesians 6. 20. For which I am an Ambassador in bonds, that therein I may speak boldly, as I ought to speak.
np1 crd crd p-acp r-crq pns11 vbm dt n1 p-acp n2, cst av pns11 vmb vvi av-j, c-acp pns11 vmd pc-acp vvi.
(39) treatise (DIV2)
2223
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§. 173. Of well discharging a mans office. THe reasons which the Apostle vseth to inforce his request now follow.
§. 173. Of well discharging a men office. THe Reasons which the Apostle uses to enforce his request now follow.
§. crd pp-f av vvg dt ng1 n1. dt n2 r-crq dt n1 vvz pc-acp vvi po31 n1 av vvi.
(39) treatise (DIV2)
2223
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The first is taken from his office, he was an Ambassador of the Gospell, or for the Gospell,
The First is taken from his office, he was an Ambassador of the Gospel, or for the Gospel,
dt ord vbz vvn p-acp po31 n1, pns31 vbds dt n1 pp-f dt n1, cc p-acp dt n1,
(39) treatise (DIV2)
2224
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namely to declare and make knowne the Gospell.
namely to declare and make known the Gospel.
av pc-acp vvi cc vvi vvn dt n1.
(39) treatise (DIV2)
2224
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This his office sheweth that hee was after an especiall manner deputed, and appointed by God to preach the Gospell.
This his office shows that he was After an especial manner deputed, and appointed by God to preach the Gospel.
d po31 n1 vvz cst pns31 vbds p-acp dt j n1 vvd, cc vvn p-acp np1 pc-acp vvi dt n1.
(39) treatise (DIV2)
2224
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This charge being laid vpon him, very needfull it was that he should haue vtterance with open mouth boldly to make knowne the mystery of the Gospell:
This charge being laid upon him, very needful it was that he should have utterance with open Mouth boldly to make known the mystery of the Gospel:
d n1 vbg vvn p-acp pno31, av j pn31 vbds cst pns31 vmd vhi n1 p-acp j n1 av-j pc-acp vvi vvn dt n1 pp-f dt n1:
(39) treatise (DIV2)
2224
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and because it was so needfull hee craueth the helpe of their prayers to obtaine as much.
and Because it was so needful he craveth the help of their Prayers to obtain as much.
cc c-acp pn31 vbds av j pns31 vvz dt n1 pp-f po32 n2 pc-acp vvi p-acp d.
(39) treatise (DIV2)
2224
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From the force of this first reason I collect.
From the force of this First reason I collect.
p-acp dt n1 pp-f d ord n1 pns11 vvb.
(39) treatise (DIV2)
2224
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That charge which God is pleased to commit to any ones charge, ought to make him carefull in seeking, and vsing all good meanes whereby he may be enabled well to discharge it. That charge which God is pleased to commit to any ones charge, ought to make him careful in seeking, and using all good means whereby he may be enabled well to discharge it.
cst vvb r-crq np1 vbz vvn pc-acp vvi p-acp d pig n1, pi pc-acp vvi pno31 j p-acp vvg, cc vvg d j n2 c-crq pns31 vmb vbi vvn av pc-acp vvi pn31.
(39) treatise (DIV2)
2225
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Thus God hauing made Salomon a King, he was moued therby aboue all other things to desire an vnderstanding heart to iudge Gods people.
Thus God having made Solomon a King, he was moved thereby above all other things to desire an understanding heart to judge God's people.
av np1 vhg vvn np1 dt n1, pns31 vbds vvn av p-acp d j-jn n2 pc-acp vvi dt vvg n1 pc-acp vvi npg1 n1.
(39) treatise (DIV2)
2225
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To which purpose tendeth that prayer of Dauid, Giue thy iudgements to the King O God,
To which purpose tendeth that prayer of David, Give thy Judgments to the King O God,
p-acp r-crq n1 vvz d n1 pp-f np1, vvb po21 n2 p-acp dt n1 sy np1,
(39) treatise (DIV2)
2225
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and thy righteousnesse to the Kings sonne. and thy righteousness to the Kings son.
cc po21 n1 p-acp dt ng1 n1.
(39) treatise (DIV2)
2225
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But more particularly to this purpose tendeth that practise of the Church, in fasting, praying, and laying hands on Paul and Barnabas, when God had commanded that they should be separate for the worke whereunto he had called them.
But more particularly to this purpose tendeth that practice of the Church, in fasting, praying, and laying hands on Paul and Barnabas, when God had commanded that they should be separate for the work whereunto he had called them.
p-acp av-dc av-j p-acp d n1 vvz cst n1 pp-f dt n1, p-acp vvg, vvg, cc vvg n2 p-acp np1 cc np1, c-crq np1 vhd vvn cst pns32 vmd vbi vvi p-acp dt n1 c-crq pns31 vhd vvn pno32.
(39) treatise (DIV2)
2225
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For why did they then fast and pray, but that those Apostles might be enabled to doe that worke whereunto God had set them apart? To this end the Apostle exhorteth the Elders at Ephesus to take heed of all the flocke.
For why did they then fast and pray, but that those Apostles might be enabled to do that work whereunto God had Set them apart? To this end the Apostle exhorteth the Elders At Ephesus to take heed of all the flock.
c-acp q-crq vdd pns32 av av-j cc vvb, cc-acp cst d n2 vmd vbi vvn pc-acp vdi d vvi c-crq np1 vhd vvn pno32 av? p-acp d n1 dt n1 vvz dt n2-jn p-acp np1 pc-acp vvi n1 pp-f d dt n1.
(39) treatise (DIV2)
2225
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Why? because the Holy Ghost had made them ouerse•rs thereof: and Archippus to take heed to the Ministery which he had receiued in the Lord:
Why? Because the Holy Ghost had made them ouerse•rs thereof: and Archippus to take heed to the Ministry which he had received in the Lord:
q-crq? c-acp dt j n1 vhd vvn pno32 n2 av: cc np1 pc-acp vvi n1 p-acp dt n1 r-crq pns31 vhd vvn p-acp dt n1:
(39) treatise (DIV2)
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and Timothy to keepe that which was committed to him. and Timothy to keep that which was committed to him.
cc np1 pc-acp vvi d r-crq vbds vvn p-acp pno31.
(39) treatise (DIV2)
2225
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God will require a particular account of that particular function which he appointeth to any man:
God will require a particular account of that particular function which he appoints to any man:
np1 vmb vvi dt j n1 pp-f cst j n1 r-crq pns31 vvz p-acp d n1:
(39) treatise (DIV2)
2226
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of a King he will require an account of his kingly office, of a Prophet the discharge of a Prophets office, and so of the rest: of a King he will require an account of his kingly office, of a Prophet the discharge of a prophets office, and so of the rest:
pp-f dt n1 pns31 vmb vvi dt n1 pp-f po31 j n1, pp-f dt n1 dt n1 pp-f dt ng1 n1, cc av pp-f dt n1:
(39) treatise (DIV2)
2226
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witnesse that particular reckoning which was made with them that receiued seuerall talents.
witness that particular reckoning which was made with them that received several Talents.
vvb cst j n-vvg r-crq vbds vvn p-acp pno32 cst vvd j n2.
(39) treatise (DIV2)
2226
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Wherefore let vs euery one haue an eye to that office and function whereunto wee are deputed:
Wherefore let us every one have an eye to that office and function whereunto we Are deputed:
q-crq vvb pno12 d crd vhb dt n1 p-acp d n1 cc n1 c-crq pns12 vbr vvn:
(39) treatise (DIV2)
2227
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and withall obserue what is most appertaining thereto, what whereby we may bee best fitted thereunto, and withal observe what is most appertaining thereto, what whereby we may be best fitted thereunto,
cc av vvb r-crq vbz av-ds vvg av, r-crq c-crq pns12 vmb vbi av-js vvn av,
(39) treatise (DIV2)
2227
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and best enabled to performe it acceptably to God, and profitably to others: those things let vs labour after, and pray for:
and best enabled to perform it acceptably to God, and profitably to Others: those things let us labour After, and pray for:
cc av-js vvn pc-acp vvi pn31 av-j p-acp np1, cc av-j p-acp n2-jn: d n2 vvb pno12 vvi a-acp, cc vvb p-acp:
(39) treatise (DIV2)
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and in those things let vs exercise our selues.
and in those things let us exercise our selves.
cc p-acp d n2 vvb pno12 vvi po12 n2.
(39) treatise (DIV2)
2227
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In particular for Ministers, let our calling be alwaies in our minds, remembring that we are Gods Stewards, Dispensers of the mysteries of God, Ministers of Christ, Gods labourers, Planters, Waterers, Builders, Bishops, Pastors, Watchmen, &c. That the consideration hereof, may make vs well note what belongeth to the discharge of those functions, what knowledge, what paines, what study, what vtterance, what boldnesse,
In particular for Ministers, let our calling be always in our minds, remembering that we Are God's Stewards, Dispensers of the Mysteres of God, Ministers of christ, God's labourers, Planters, Waterers, Builders, Bishops, Pastors, Watchmen, etc. That the consideration hereof, may make us well note what belongeth to the discharge of those functions, what knowledge, what pains, what study, what utterance, what boldness,
p-acp j c-acp n2, vvb po12 n-vvg vbb av p-acp po12 n2, vvg cst pns12 vbr npg1 n2, n2 pp-f dt n2 pp-f np1, n2 pp-f np1, npg1 n2, n2, n2, n2, n2, ng1, n2, av cst dt n1 av, vmb vvi pno12 av vvi r-crq vvz p-acp dt n1 pp-f d n2, r-crq n1, r-crq n2, r-crq n1, r-crq n1, r-crq n1,
(39) treatise (DIV2)
2227
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and the like gifts are needfull thereunto, that accordingly wee may seeke by our owne and others prayers, and by all other good meanes how to be enabled well to performe our functions.
and the like Gifts Are needful thereunto, that accordingly we may seek by our own and Others Prayers, and by all other good means how to be enabled well to perform our functions.
cc dt j n2 vbr j av, cst av-vvg pns12 vmb vvi p-acp po12 d cc ng2-jn n2, cc p-acp d j-jn j n2 c-crq pc-acp vbi vvn av pc-acp vvi po12 n2.
(39) treatise (DIV2)
2227
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Which that we may the better doe, let vs distinctly consider the nature of a Ministers function, set forth vnder the title of an Ambassador. §. 174. Of Ambassadours of the Word.
Which that we may the better do, let us distinctly Consider the nature of a Ministers function, Set forth under the title of an Ambassador. §. 174. Of ambassadors of the Word.
r-crq cst pns12 vmb dt av-jc vdi, vvb pno12 av-j vvi dt n1 pp-f dt ng1 n1, vvd av p-acp dt n1 pp-f dt n1. §. crd pp-f n2 pp-f dt n1.
(39) treatise (DIV2)
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AN Ambassadour is an especiall messenger sent after an honorable manner from some great personage: for meane men vse not to send Ambassadours.
an Ambassador is an especial Messenger sent After an honourable manner from Some great personage: for mean men use not to send ambassadors.
dt n1 vbz dt j n1 vvn p-acp dt j n1 p-acp d j n1: c-acp j n2 vvb xx pc-acp vvi n2.
(39) treatise (DIV2)
2228
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If it bee demanded who hee was that sent S. Paul on his Ambassage, himself maketh answere in another place saying, We are Ambassadors for Christ.
If it be demanded who he was that sent S. Paul on his Ambassage, himself makes answer in Another place saying, We Are ambassadors for christ.
cs pn31 vbb vvn r-crq pns31 vbds cst vvd np1 np1 p-acp po31 n1, px31 vvz n1 p-acp j-jn n1 vvg, pns12 vbr n2 p-acp np1.
(39) treatise (DIV2)
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Christ the great Lord & king of heauen & earth was his Master, & sent him:
christ the great Lord & King of heaven & earth was his Master, & sent him:
np1 dt j n1 cc n1 pp-f n1 cc n1 vbds po31 n1, cc vvd pno31:
(39) treatise (DIV2)
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in which respect he oft stileth himselfe the Apostle of Iesus Christ. Quest. Was S. Paul the onely Ambassador of Christ. Answ. No verily:
in which respect he oft styleth himself the Apostle of Iesus christ. Quest. Was S. Paul the only Ambassador of christ. Answer No verily:
p-acp r-crq n1 pns31 av vvz px31 dt n1 pp-f np1 np1. n1. vbds n1 np1 dt j n1 pp-f np1. np1 av-dx av-j:
(39) treatise (DIV2)
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for expresly he saith in the plurall number, we are Ambassadours, which phrase he vseth not as earthly Kings,
for expressly he Says in the plural number, we Are ambassadors, which phrase he uses not as earthly Kings,
p-acp av-j pns31 vvz p-acp dt j n1, pns12 vbr n2, r-crq n1 pns31 vvz xx p-acp j n2,
(39) treatise (DIV2)
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or other in great place doe, for dignity sake saying, wee Leo, or we Gregory command this or that:
or other in great place do, for dignity sake saying, we Leo, or we Gregory command this or that:
cc j-jn p-acp j n1 vdb, p-acp n1 n1 vvg, pns12 fw-la, cc pns12 np1 vvb d cc d:
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for when he speaketh of himselfe alone, and expresseth his owne proper name, hee vseth the singular number,
for when he speaks of himself alone, and Expresses his own proper name, he uses the singular number,
c-acp c-crq pns31 vvz pp-f px31 av-j, cc vvz po31 d j n1, pns31 vvz dt j n1,
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as I Paul say, I Paul the prisoner, I Paul haue written, &c.
as I Paul say, I Paul the prisoner, I Paul have written, etc.
c-acp pns11 np1 vvb, pns11 np1 dt n1, pns11 np1 vhb vvn, av
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But when he vseth the plurall number he speaketh of others also, whom he ranketh in one and the same order with himselfe, and maketh equall to himselfe.
But when he uses the plural number he speaks of Others also, whom he ranketh in one and the same order with himself, and makes equal to himself.
cc-acp c-crq pns31 vvz dt j n1 pns31 vvz pp-f ng2-jn av, ro-crq pns31 vvz p-acp crd cc dt d n1 p-acp px31, cc vvz j-jn p-acp px31.
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Quest. Who were those other? any besides the Apostles? Answ. The Apostles were especially after a peculiar manner the Ambassadours of Christ: Quest. Who were those other? any beside the Apostles? Answer The Apostles were especially After a peculiar manner the ambassadors of christ:
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for they had their commission immediately from Christ, by Christs owne voice and word were they sent forth:
for they had their commission immediately from christ, by Christ own voice and word were they sent forth:
c-acp pns32 vhd po32 n1 av-j p-acp np1, p-acp npg1 d n1 cc n1 vbdr pns32 vvn av:
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and in this respect the title of Apostle (which in effect signifieth the same thing that Ambassadour doth, namely, Sent ) was appropriated to them:
and in this respect the title of Apostle (which in Effect signifies the same thing that Ambassador does, namely, Sent) was appropriated to them:
cc p-acp d n1 dt n1 pp-f n1 (r-crq p-acp n1 vvz dt d n1 cst n1 vdz, av, vvn) vbds vvn p-acp pno32:
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yet may we not thinke that they were the onely Ambassadours of Christ, for then after their departure Christ should haue had no Ambassadours on earth, none who in his name and steede should offer reconciliation vnto the world,
yet may we not think that they were the only ambassadors of christ, for then After their departure christ should have had no ambassadors on earth, none who in his name and steed should offer reconciliation unto the world,
av vmb pns12 xx vvi cst pns32 vbdr dt j n2 pp-f np1, c-acp av c-acp po32 n1 np1 vmd vhi vhn dx n2 p-acp n1, pi r-crq p-acp po31 n1 cc n1 vmd vvi n1 p-acp dt n1,
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and preach the glad tidings of saluation:
and preach the glad tidings of salvation:
cc vvi dt j n2 pp-f n1:
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certainly Christ still continued to loue his Church as well as euer he did, and is still as carefull to prouide all things needefull for it as euer he was:
Certainly christ still continued to love his Church as well as ever he did, and is still as careful to provide all things needful for it as ever he was:
av-j np1 av vvd pc-acp vvi po31 n1 c-acp av c-acp av pns31 vdd, cc vbz av p-acp j pc-acp vvi d n2 j p-acp pn31 c-acp av pns31 vbds:
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he cannot cast off the care of it.
he cannot cast off the care of it.
pns31 vmbx vvi a-acp dt n1 pp-f pn31.
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What therefore hee did immediately after his ascention by Apostles, doubtlesse hee continued to doe by other Ministers:
What Therefore he did immediately After his Ascension by Apostles, doubtless he continued to do by other Ministers:
q-crq av pns31 vdd av-j p-acp po31 n1 p-acp n2, av-j pns31 vvd pc-acp vdi p-acp j-jn n2:
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for when hee ascended vp on high, he gaue not onely Apostles, Prophets, and Euangelists, who were extraordinary Ministers to continue but a while til his Gospel were spread al abroad among the Gentiles, for when he ascended up on high, he gave not only Apostles, prophets, and Evangelists, who were extraordinary Ministers to continue but a while till his Gospel were spread all abroad among the Gentiles,
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but also Pastors and Teachers, who were by succession one after an other to continue till his glorious comming vnto iudgement:
but also Pastors and Teachers, who were by succession one After an other to continue till his glorious coming unto judgement:
cc-acp av ng1 cc n2, r-crq vbdr p-acp n1 crd p-acp dt n-jn pc-acp vvi p-acp po31 j n-vvg p-acp n1:
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and these also are his Ambassadours:
and these also Are his ambassadors:
cc d av vbr po31 n2:
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so as this title appertaineth to all Ministers of the Word, and all are comprised vnder that speech of the Apostle, wee are Ambassadours for Christ:
so as this title appertaineth to all Ministers of the Word, and all Are comprised under that speech of the Apostle, we Are ambassadors for christ:
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which is further euident by this title Angell (which signifieth a messenger ) giuen to ordinary Ministers.
which is further evident by this title Angel (which signifies a Messenger) given to ordinary Ministers.
r-crq vbz jc j p-acp d n1 n1 (r-crq vvz dt n1) vvn p-acp j n2.
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§. 175. Of the dignity of the Ministry.
§. 175. Of the dignity of the Ministry.
§. crd pp-f dt n1 pp-f dt n1.
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THis metaphor and title, Ambassadour, being applied to the Ministeriall function, setteth forth these three things.
THis metaphor and title, Ambassador, being applied to the Ministerial function, sets forth these three things.
d n1 cc n1, n1, vbg vvn p-acp dt j-jn n1, vvz av d crd n2.
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1 The dignity of the Ministery. 2 The duties of Ministers. 3 The mercy of God in ordaining them to their function.
1 The dignity of the Ministry. 2 The duties of Ministers. 3 The mercy of God in ordaining them to their function.
vvd dt n1 pp-f dt n1. crd dt n2 pp-f n2. crd dt n1 pp-f np1 p-acp vvg pno32 p-acp po32 n1.
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The dignity of Ministers function, is in a spirituall respect so great, as no calling in the world can bee comparable vnto it.
The dignity of Ministers function, is in a spiritual respect so great, as no calling in the world can be comparable unto it.
dt n1 pp-f n2 n1, vbz p-acp dt j n1 av j, c-acp dx n1 p-acp dt n1 vmb vbi j p-acp pn31.
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The dignity of an Ambassadours place, is greater or lesse, according to the excellency of his Master that sendeth him. The dignity of an ambassadors place, is greater or less, according to the excellency of his Master that sends him.
dt n1 pp-f dt ng1 n1, vbz jc cc av-dc, vvg p-acp dt n1 pp-f po31 n1 cst vvz pno31.
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An Emperours Ambassadour is preferred before a Kings, a Kings before a Dukes, and so in others.
an emperors Ambassador is preferred before a Kings, a Kings before a Dukes, and so in Others.
dt ng1 n1 vbz vvn p-acp dt n2, dt n2 p-acp dt n2, cc av p-acp n2-jn.
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Now Ministers being appointed of Christ, sent by him, declaring his will, in his name and his steede, they which know the excellency of Christ may well know what is the excellency of a Ministers calling.
Now Ministers being appointed of christ, sent by him, declaring his will, in his name and his steed, they which know the excellency of christ may well know what is the excellency of a Ministers calling.
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Many other titles in Scripture are attributed to Ministers, to set forth the dignity of their function, as Elders, Rulers, Ouerseers, Fathers, Planters, Builders, Angels, Lights, &c. Many excellent things are spoaken of you, O Ministers of the Lord:
Many other titles in Scripture Are attributed to Ministers, to Set forth the dignity of their function, as Elders, Rulers, Overseers, Father's, Planters, Builders, Angels, Lights, etc. Many excellent things Are spoken of you, Oh Ministers of the Lord:
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§. 176. Of the respect due to Ministers. LEt people hereby learne how to respect Ministers:
§. 176. Of the respect due to Ministers. LEt people hereby Learn how to respect Ministers:
§. crd pp-f dt n1 j-jn p-acp n2. vvb n1 av vvi c-crq pc-acp vvi n2:
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we see how Ambassadours of earthly Kings are esteemed and entertained, namely, with all the respect and kindnes that may bee, we see how ambassadors of earthly Kings Are esteemed and entertained, namely, with all the respect and kindness that may be,
pns12 vvb c-crq n2 pp-f j n2 vbr vvn cc vvn, av, p-acp d dt n1 cc n1 cst vmb vbi,
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euen as their Master should bee. Thus should Christs Ministers bee accounted of.
even as their Master should be. Thus should Christ Ministers be accounted of.
av c-acp po32 n1 vmd vbi. av vmd npg1 n2 vbb vvn pp-f.
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I would not bee vnderstood (so much to speake of outward respect) for our master is heauenly, our calling spirituall, our message spirituall and heauenly:
I would not be understood (so much to speak of outward respect) for our master is heavenly, our calling spiritual, our message spiritual and heavenly:
pns11 vmd xx vbi vvn (av d pc-acp vvi pp-f j n1) p-acp po12 n1 vbz j, po12 n-vvg j, po12 n1 j cc j:
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accordingly must the respect bee which is giuen vnto vs:
accordingly must the respect be which is given unto us:
av-vvg vmb dt n1 vbi r-crq vbz vvn p-acp pno12:
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which is diligently to attend vnto our message, willingly to follow our directions, to account our comming welcome, our feete bewtifull, in heart to esteeme vs as Gods Angels, yea as Christ himselfe.
which is diligently to attend unto our message, willingly to follow our directions, to account our coming welcome, our feet beautiful, in heart to esteem us as God's Angels, yea as christ himself.
r-crq vbz av-j pc-acp vvi p-acp po12 n1, av-j pc-acp vvi po12 n2, pc-acp vvi po12 n-vvg vvi, po12 n2 j, p-acp n1 pc-acp vvi pno12 p-acp npg1 n2, uh p-acp np1 px31.
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For this end men must looke not on our persons (for so we are not better then others) but on our Ministery and message (for therein we excell all others) The honour and good which in this respect is done vnto vs, Christ accounteth as done vnto himselfe. §. 177. Of despising Ministers.
For this end men must look not on our Persons (for so we Are not better then Others) but on our Ministry and message (for therein we excel all Others) The honour and good which in this respect is done unto us, christ accounteth as done unto himself. §. 177. Of despising Ministers.
p-acp d n1 n2 vmb vvi xx p-acp po12 n2 (c-acp av pns12 vbr xx jc cs n2-jn) p-acp p-acp po12 n1 cc n1 (c-acp av pns12 vvb d n2-jn) dt n1 cc j r-crq p-acp d n1 vbz vdn p-acp pno12, np1 vvz c-acp vdn p-acp px31. §. crd pp-f vvg n2.
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AS for those who reproach or disgrace our calling, or abuse our persons for our office sake, they reproach and abuse our Master:
AS for those who reproach or disgrace our calling, or abuse our Persons for our office sake, they reproach and abuse our Master:
p-acp p-acp d r-crq n1 cc vvi po12 n-vvg, cc vvi po12 n2 p-acp po12 n1 n1, pns32 vvb cc vvi po12 n1:
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for so saith our Master, He that despiseth you despiseth mee.
for so Says our Master, He that despises you despises me.
c-acp av vvz po12 n1, pns31 cst vvz pn22 vvz pno11.
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In this respect God saith of the Israelites they haue cast mee away, because they reiected his Prophets:
In this respect God Says of the Israelites they have cast me away, Because they rejected his prophets:
p-acp d n1 np1 vvz pp-f dt np2 pns32 vhb vvn pno11 av, c-acp pns32 vvd po31 n2:
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and againe, they haue spoiled mee, because they depriued his Priestes of their Tithes.
and again, they have spoiled me, Because they deprived his Priests of their Tithes.
cc av, pns32 vhb vvn pno11, c-acp pns32 vvd po31 n2 pp-f po32 n2.
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Can such despisers of Gods Ministers thinke they shall escape iust vengeance? Kings will not passe by any disgraces and wrongs done vnto their Ambassadors vnreuenged,
Can such despisers of God's Ministers think they shall escape just vengeance? Kings will not pass by any disgraces and wrongs done unto their ambassadors unrevenged,
vmb d n2 pp-f npg1 n2 vvb pns32 vmb vvi j n1? ng1 vmb xx vvi p-acp d n2 cc n2-jn vdi p-acp po32 n2 j,
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if at least they can take reuenge. But Christ is able to execute vengeance on all that shall despise him and his,
if At least they can take revenge. But christ is able to execute vengeance on all that shall despise him and his,
cs p-acp av-ds pns32 vmb vvi n1. p-acp np1 vbz j pc-acp vvi n1 p-acp d cst vmb vvi pno31 cc png31,
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and assuredly hee will so doe: for he hath threatned as much:
and assuredly he will so do: for he hath threatened as much:
cc av-vvn pns31 vmb av vdi: c-acp pns31 vhz vvn p-acp d:
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his Ministers are especially in the rank of those concerning whom he hath said Touch not mine Annointed, for he added, and doe my Prophets no harme.
his Ministers Are especially in the rank of those Concerning whom he hath said Touch not mine Anointed, for he added, and do my prophets no harm.
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Remember the wofull desolation of Ierusalem, and note the cause thereof, She killed the Prophets, and stoned them which were sent vnto her.
remember the woeful desolation of Ierusalem, and note the cause thereof, She killed the prophets, and stoned them which were sent unto her.
vvb dt j n1 pp-f np1, cc vvb dt n1 av, pns31 vvd dt n2, cc vvn pno32 r-crq vbdr vvn p-acp pno31.
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This Land, and the greater sort of people therein, haue in these daies highly prouoked the Lord by disgracing and abusing his Ambassadours:
This Land, and the greater sort of people therein, have in these days highly provoked the Lord by disgracing and abusing his ambassadors:
d n1, cc dt jc n1 pp-f n1 av, vhb p-acp d n2 av-j vvn dt n1 p-acp vvg cc vvg po31 n2:
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For we are made as the filth of the world, the off-scouring of all things. §. 178. Of the incouragement of Ministers against their despisers. For we Are made as the filth of the world, the offscouring of all things. §. 178. Of the encouragement of Ministers against their despisers.
c-acp pns12 vbr vvn p-acp dt n1 pp-f dt n1, dt j pp-f d n2. §. crd pp-f dt n1 pp-f n2 p-acp po32 n2.
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BVt let the world iudge as it list, according to the corrupt censure thereof, let our eies be fixed on our Master that sent vs,
But let the world judge as it list, according to the corrupt censure thereof, let our eyes be fixed on our Master that sent us,
cc-acp vvn dt n1 vvi c-acp pn31 vvd, vvg p-acp dt j n1 av, vvb po12 n2 vbb vvn p-acp po12 n1 cst vvd pno12,
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and on our office deputed vnto vs:
and on our office deputed unto us:
cc p-acp po12 n1 vvn p-acp pno12:
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let the excellencie of the one, and the dignity of the other swallow vp all the ignominie which the world can lay vpon vs,
let the excellency of the one, and the dignity of the other swallow up all the ignominy which the world can lay upon us,
vvb dt n1 pp-f dt crd, cc dt n1 pp-f dt j-jn n1 a-acp d dt n1 r-crq dt n1 vmb vvi p-acp pno12,
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and iniurie which it can doe vnto vs:
and injury which it can do unto us:
cc n1 r-crq pn31 vmb vdi p-acp pno12:
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therewith wee may comfort our selues against that base esteeme which the world hath of vs,
therewith we may Comfort our selves against that base esteem which the world hath of us,
av pns12 vmb vvi po12 n2 p-acp d j n1 r-crq dt n1 vhz pp-f pno12,
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euen for our calling sake, and against the wrong which in regard of our Ministery it doth vnto vs. If the dignity of our calling were duely weighed,
even for our calling sake, and against the wrong which in regard of our Ministry it does unto us If the dignity of our calling were duly weighed,
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so many would not shunne it, as doe; but more would desire it, and labour to fit themselues for it.
so many would not shun it, as doe; but more would desire it, and labour to fit themselves for it.
av d vmd xx vvi pn31, c-acp n1; cc-acp av-dc vmd vvi pn31, cc n1 pc-acp vvi px32 p-acp pn31.
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§. 179. Of Ministers walking worthy there place.
§. 179. Of Ministers walking worthy there place.
§. crd pp-f n2 vvg j pc-acp vvi.
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2 THe duties which are required of Ministers by vertue of their ambassage, committed vnto them, are two: one generall, the other particular: that respecteth their conuersation; this their ministration.
2 THe duties which Are required of Ministers by virtue of their ambassage, committed unto them, Are two: one general, the other particular: that respecteth their Conversation; this their ministration.
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The generall is, to carrie themselues worthy of the dignitie and excellency of their place:
The general is, to carry themselves worthy of the dignity and excellency of their place:
dt n1 vbz, p-acp vvb px32 j pp-f dt n1 cc n1 pp-f po32 n1:
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we see that Ambassadours of earthly kings are very circumspect ouer their cariage, behauing themselues grauely, soberly, honourably, shewing themselues to be men of wisdome, able to discharge so weighty a function,
we see that ambassadors of earthly Kings Are very circumspect over their carriage, behaving themselves gravely, soberly, honourably, showing themselves to be men of Wisdom, able to discharge so weighty a function,
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& that in a double respect, namely in regard of their own credit, & of their Masters honor.
& that in a double respect, namely in regard of their own credit, & of their Masters honour.
cc cst p-acp dt j-jn n1, av p-acp n1 pp-f po32 d n1, cc pp-f po32 ng1 n1.
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So ought Ministers of the word to behaue themselues as becōmeth the Ambassadors of the great Lord of Heauen:
So ought Ministers of the word to behave themselves as becomes the ambassadors of the great Lord of Heaven:
av vmd n2 pp-f dt n1 pc-acp vvi px32 p-acp vvz dt n2 pp-f dt j n1 pp-f n1:
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all Christians are commanded to walke worthy of the Lord, who hath called them, worthy of the Gospel, wherby they are called, worthy of the vocation whereunto they are called:
all Christians Are commanded to walk worthy of the Lord, who hath called them, worthy of the Gospel, whereby they Are called, worthy of the vocation whereunto they Are called:
d np1 vbr vvn pc-acp vvi j pp-f dt n1, r-crq vhz vvn pno32, j pp-f dt n1, c-crq pns32 vbr vvn, j pp-f dt n1 c-crq pns32 vbr vvn:
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if all Christians, how much more Ministers whose particular calling hath an eminency aboue all.
if all Christians, how much more Ministers whose particular calling hath an eminency above all.
cs d np1, c-crq d dc n2 rg-crq j n-vvg vhz dt n1 p-acp d.
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To this purpose tendeth that exhortation of Saint Paul to Timothy, Bee thou an example of beleeuers in word, in conuersation, &c. Otherwise as they disgrace themselues,
To this purpose tendeth that exhortation of Saint Paul to Timothy, be thou an Exampl of believers in word, in Conversation, etc. Otherwise as they disgrace themselves,
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and make themselues to bee thought vnworthy of their place, yea to bee despised, so also they dishonour their Master, as Hophni and Phinias did;
and make themselves to be Thought unworthy of their place, yea to be despised, so also they dishonour their Master, as Hophni and Phineas did;
cc vvi px32 pc-acp vbi vvn j pp-f po32 n1, uh p-acp vbi vvn, av av pns32 vvb po32 n1, c-acp np1 cc np1 vdd;
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whereupon God said, they that despise me shall be despised. §. 180. Of Ministers faithfulnesse. THe particular is to be faithfull in deliuering their message.
whereupon God said, they that despise me shall be despised. §. 180. Of Ministers faithfulness. THe particular is to be faithful in delivering their message.
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Salomon implieth that an Ambassadour ought to bee faithfull, where he saith, a faithfull Ambassadour is health, that is, procured and preserued safely to his master, himselfe, Solomon Implies that an Ambassador ought to be faithful, where he Says, a faithful Ambassador is health, that is, procured and preserved safely to his master, himself,
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and those to whom he is sent.
and those to whom he is sent.
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Thus was the greatest Ambassadour that God euer did, or could send forth, the Apostle and high Priest of our profession Christ Iesus, faithfull to him that appointed him: Thus was the greatest Ambassador that God ever did, or could send forth, the Apostle and high Priest of our profession christ Iesus, faithful to him that appointed him:
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and this testimony God himselfe gaue of his seruant Moses, he is faithfull in all mine house:
and this testimony God himself gave of his servant Moses, he is faithful in all mine house:
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so haue all good Ambassadours beene:
so have all good ambassadors been:
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but not to insist on particulars, note what Saint Paul saith of the duty of all Ambassadours whom he tearmed Stewards, It is required in Stewards that euery one bee found faithfull.
but not to insist on particulars, note what Saint Paul Says of the duty of all ambassadors whom he termed Stewards, It is required in Stewards that every one be found faithful.
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§. 181. of holding close to Gods message. THis faithfulnesse consisteth in three especiall points.
§. 181. of holding close to God's message. THis faithfulness Consisteth in three especial points.
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1 In deliuering nothing but what he hath receiued of his Master, and is agreeable to his will: 1 In delivering nothing but what he hath received of his Master, and is agreeable to his will:
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in this respect Christ said of that which he deliuered, My doctrine is not mine, but his that sent mee;
in this respect christ said of that which he Delivered, My Doctrine is not mine, but his that sent me;
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and further proueth that he spake not of himselfe: So the Apostle, I haue receiued of the Lord that which I deliuered vnto you:
and further Proves that he spoke not of himself: So the Apostle, I have received of the Lord that which I Delivered unto you:
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The Prophets to manifest as much to those vnto whom they spake, vsed to prefixe before their messages these and such like prefaces;
The prophets to manifest as much to those unto whom they spoke, used to prefix before their messages these and such like prefaces;
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The word of the Lord, The burden of the word of the Lord, Thus saith the Lord, &c. And that it may appeare that this is a duty, God giueth this expresse charge to his Prophet, Heare the word at my mouth, The word of the Lord, The burden of the word of the Lord, Thus Says the Lord, etc. And that it may appear that this is a duty, God gives this express charge to his Prophet, Hear the word At my Mouth,
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and giue them warning from me: and give them warning from me:
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and Christ this vnto his Apostle, Teach them to obserue all things whatsoeuer I haue commanded you.
and christ this unto his Apostle, Teach them to observe all things whatsoever I have commanded you.
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The Scripture noteth it as a property of false Prophets, to speake the vision of their owne heart,
The Scripture notes it as a property of false prophets, to speak the vision of their own heart,
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and not out of the mouth of the Lord.
and not out of the Mouth of the Lord.
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I haue not spoken vnto them, saith the Lord, and yet they prophesied. §. 182. Of declaring Gods whole will.I have not spoken unto them, Says the Lord, and yet they prophesied. §. 182. Of declaring God's Whole will.
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2 IN deliuering his whole message, euen all that the Lord deliuereth vnto him. Thus much God commanded to his Prophet, Speake vnto them all that I command thee:
2 IN delivering his Whole message, even all that the Lord Delivereth unto him. Thus much God commanded to his Prophet, Speak unto them all that I command thee:
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and Christ to his Apostles, Teach them to obserue all things whatsoeuer I haue commanded you:
and christ to his Apostles, Teach them to observe all things whatsoever I have commanded you:
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Nothing must be concealed for feare or fauour:
Nothing must be concealed for Fear or favour:
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Of this mind was Michaiah, who being desired to speake good to the King, as the other Prophets had done, answered;
Of this mind was Michaiah, who being desired to speak good to the King, as the other prophets had done, answered;
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Whatsoeuer the Lord saith vnto me, that will I speake, and Ieremiah; Whatsoeuer thing the Lord shall answer you, I will declare vnto you: I will keepe nothing backe. Whatsoever the Lord Says unto me, that will I speak, and Jeremiah; Whatsoever thing the Lord shall answer you, I will declare unto you: I will keep nothing back.
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§. 183. Of the manner of deliuering Gods Word. 3 IN deliuering his message as the Word of God:
§. 183. Of the manner of delivering God's Word. 3 IN delivering his message as the Word of God:
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This direction in general is laide downe by Saint Peter, who saide, If any man speake, let him speake as the Oracles of God. This direction in general is laid down by Saint Peter, who said, If any man speak, let him speak as the Oracles of God.
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That Gods Word may thus be deliuered, there is required in the dispencer thereof, 1 Grauitie opposed to lightnesse, and vaine affectation:
That God's Word may thus be Delivered, there is required in the dispenser thereof, 1 Gravity opposed to lightness, and vain affectation:
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A wise Ambassadour will not deliuer his message like a stage-player;
A wise Ambassador will not deliver his message like a stage-player;
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the respect of him from whom he is sent, the presence of them to whom he is sent, will keepe him from lightnesse, and childishnesse. the respect of him from whom he is sent, the presence of them to whom he is sent, will keep him from lightness, and childishness.
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Can lightnesse then beseeme Gods Ambassadours? Gods word is in it selfe full of grauity, no lightnesse, no vanity in it.
Can lightness then beseem God's ambassadors? God's word is in it self full of gravity, no lightness, no vanity in it.
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Saint Paul expresly requireth grauity in Titus, and not without good reason;
Saint Paul expressly requires gravity in Titus, and not without good reason;
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for this will breede reuerence and due respect to their message in the hearts of their hearers.
for this will breed Reverence and due respect to their message in the hearts of their hearers.
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2 Authoritie opposed to fearefulnesse, and shamefastnesse. Gods word hath in it a diuine power, and an admirable maiesty;
2 authority opposed to fearfulness, and shamefastness. God's word hath in it a divine power, and an admirable majesty;
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and therefore must accordingly be deliuered. This is it whereunto the Apostle exhorteth Titus, saying;
and Therefore must accordingly be Delivered. This is it whereunto the Apostle exhorteth Titus, saying;
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Speake with all authoritie: We haue an excellent patterne hereof in Christ Iesus, who taught with such authority, as made his hearers astonished. Speak with all Authority: We have an excellent pattern hereof in christ Iesus, who taught with such Authority, as made his hearers astonished.
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That thus we may deliuer Gods Word, wee must in the name of our Master,
That thus we may deliver God's Word, we must in the name of our Master,
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and by that authority which he hath committed vnto vs, vrge and presse that which we deliuer:
and by that Authority which he hath committed unto us, urge and press that which we deliver:
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this will smite the consciences of our hearers, and make them Receiue the Word, not as the word of men,
this will smite the Consciences of our hearers, and make them Receive the Word, not as the word of men,
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but as the Word of God: and thus will it worke obedience in them that heare it.but as the Word of God: and thus will it work Obedience in them that hear it.
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3 Sinceritie, opposed to falsifying and adulterating the Word of God, which is to mixe it with our owne,
3 Sincerity, opposed to falsifying and adulterating the Word of God, which is to mix it with our own,
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or others conceits, or to fashion it to mans humour, so as it may most please man.
or Others conceits, or to fashion it to men humour, so as it may most please man.
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This was the fault which the Apostle discouered in false Teachers, and whereof he cleareth himselfe,
This was the fault which the Apostle discovered in false Teachers, and whereof he cleareth himself,
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and his fellow Apostles, shewing withall that they were carefull to vse all sincerity: for thus hee saith;
and his fellow Apostles, showing withal that they were careful to use all sincerity: for thus he Says;
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Wee are not as many which corrupt the Word of God: we Are not as many which corrupt the Word of God:
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but as of sincerity, but as of God, in the sight of God speake we in Christ.but as of sincerity, but as of God, in the sighed of God speak we in christ.
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The word translated Corrupt or deale deceitfullie with, is a metaphoricall word, taken from deceitfull Vintners, who for gaine mixe water with wine:
The word translated Corrupt or deal deceitfully with, is a metaphorical word, taken from deceitful Vintners, who for gain mix water with wine:
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whereby is shewed that Gods Word ought not to be deliuered so deceitfully, but purely, and sincerely;
whereby is showed that God's Word ought not to be Delivered so deceitfully, but purely, and sincerely;
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this is that vncorruptnesse & sincerity which the Apostle requireth ( Tit. 2. 7.) For the word is in it selfe pure and sincere without any mixture:
this is that uncorruptness & sincerity which the Apostle requires (Tit. 2. 7.) For the word is in it self pure and sincere without any mixture:
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whereupon Saint Peter termeth it, Sincere milke: if accordingly it be deliuered, it will nourish; if it be mixed, it may poyson.
whereupon Saint Peter termeth it, Sincere milk: if accordingly it be Delivered, it will nourish; if it be mixed, it may poison.
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§. 184. Of the end of a Ministers high calling.
§. 184. Of the end of a Ministers high calling.
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THus then wee see that this excellent and high calling is not committed to Ministers for their owne sakes onely,
THus then we see that this excellent and high calling is not committed to Ministers for their own sakes only,
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for their honour and renowne, to exalt them, to puffe them vp, and make them insolent,
for their honour and renown, to exalt them, to puff them up, and make them insolent,
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but to prouoke them to doe their duty.
but to provoke them to do their duty.
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Whereupon the Apostle saith, If a man desire the office of a Bishop, he desireth a good worke.
Whereupon the Apostle Says, If a man desire the office of a Bishop, he Desires a good work.
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A worke it is, and requireth paines and diligence:
A work it is, and requires pains and diligence:
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for which end they are called Workmen, Labourers, Watchmen, Shepheards, Seruants, Ministers, Stewards, &c. They who neglect the duties of an Ambassadour, can receiue small comfort in the dignity of their ambassage:
for which end they Are called Workmen, Labourers, Watchmen, Shepherds, Servants, Ministers, Stewards, etc. They who neglect the duties of an Ambassador, can receive small Comfort in the dignity of their ambassage:
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and yet many there be who seeke to be Ministers, onely as men seeke to be ciuill Officers,
and yet many there be who seek to be Ministers, only as men seek to be civil Officers,
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for profit and promotion sake, as is too euident by their carriage in their Ministry:
for profit and promotion sake, as is too evident by their carriage in their Ministry:
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they neither care to frame their liues worthy of their place, neither are faithfull in performing the worke of their Ministry, whereby they cause this honourable calling to be vilely and basely esteemed.
they neither care to frame their lives worthy of their place, neither Are faithful in performing the work of their Ministry, whereby they cause this honourable calling to be vilely and basely esteemed.
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§. 185. How Mans Weakenesse is succoured by the ministry of Man.
§. 185. How men Weakness is succored by the Ministry of Man.
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BVt howsoeuer some abuse this excellent calling, yet God hath manifested his great mercy to his Church, in appointing men to be his Ambassadours vpon earth:
But howsoever Some abuse this excellent calling, yet God hath manifested his great mercy to his Church, in appointing men to be his ambassadors upon earth:
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for this hath God done both to succour our weakenesse, and to support our faith.
for this hath God done both to succour our weakness, and to support our faith.
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In regard of our weakenesse, we are not able to endure the glorious presence of Gods glorious Maiesty.
In regard of our weakness, we Are not able to endure the glorious presence of God's glorious Majesty.
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The very Angels are not able to endure it:
The very Angels Are not able to endure it:
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whereupon they are saide to haue wings to couer their faces when they appeare before God:
whereupon they Are said to have wings to cover their faces when they appear before God:
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how then should mortall man endure it? Note the behauiour of the Israelites when they heard God deliuer his Law, They fled, and stood afarre off: They said;
how then should Mortal man endure it? Note the behaviour of the Israelites when they herd God deliver his Law, They fled, and stood afar off: They said;
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If we heare the voice of God any more, we shall die. If we hear the voice of God any more, we shall die.
cs pns12 vvb dt n1 pp-f np1 d dc, pns12 vmb vvi.
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Hereupon they made this suit vnto Moses, Goe thou neere, and heare all that the Lord our God saith,
Hereupon they made this suit unto Moses, Go thou near, and hear all that the Lord our God Says,
av pns32 vvd d n1 p-acp np1, vvb pns21 av-j, cc vvi d cst dt n1 po12 np1 vvz,
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2256
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and doe thou declare all that the Lord our God saith vnto thee, and we will heare it, and doe it. and do thou declare all that the Lord our God Says unto thee, and we will hear it, and do it.
cc vdb pns21 vvi d cst dt n1 po12 np1 vvz p-acp pno21, cc pns12 vmb vvi pn31, cc vdb pn31.
(39) treatise (DIV2)
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This motion God well liked, and accordingly appointed sonnes of men to be his Ambassadours, and to declare his will vnto his people.
This motion God well liked, and accordingly appointed Sons of men to be his ambassadors, and to declare his will unto his people.
d n1 np1 av vvd, cc av-vvg vvd n2 pp-f n2 pc-acp vbi po31 n2, cc pc-acp vvi po31 n1 p-acp po31 n1.
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Thus in regard of mans weakenesse, are men (like to all others, subiect to the same passions that other are) ordained Ministers of Gods Word.
Thus in regard of men weakness, Are men (like to all Others, Subject to the same passion that other Are) ordained Ministers of God's Word.
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§. 186. How Faith is supported by the ministry of Man.
§. 186. How Faith is supported by the Ministry of Man.
§. crd q-crq n1 vbz vvn p-acp dt n1 pp-f n1
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ANd that greater credence might be giuen to their message, they are after a solemne and peculiar manner (set in Christs steed, in his name, euen as if he himselfe did it) to preach peace, and to offer reconciliation:
ANd that greater credence might be given to their message, they Are After a solemn and peculiar manner (Set in Christ steed, in his name, even as if he himself did it) to preach peace, and to offer reconciliation:
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the Gospell is the message of Gods Ambassadours: for the Apostle hauing relation to the Gospell, saith;
the Gospel is the message of God's ambassadors: for the Apostle having Relation to the Gospel, Says;
dt n1 vbz dt n1 pp-f npg1 n2: c-acp dt n1 vhg n1 p-acp dt n1, vvz;
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2257
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Whereof (o• for which) I am an Ambassadour. Whereof (o• for which) I am an Ambassador.
c-crq (n1 p-acp r-crq) pns11 vbm dt n1.
(39) treatise (DIV2)
2257
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So that in respect of this function and place appointed to Ministers, Gods people may with as strong confidence imbrace and receiue the glad tidings of saluation thus brought vnto them,
So that in respect of this function and place appointed to Ministers, God's people may with as strong confidence embrace and receive the glad tidings of salvation thus brought unto them,
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(39) treatise (DIV2)
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as if God himselfe with his owne voice did make offer of it. Herein lieth a maine difference betwixt a Minister and a priuate man.
as if God himself with his own voice did make offer of it. Herein lies a main difference betwixt a Minister and a private man.
c-acp cs np1 px31 p-acp po31 d n1 vdd vvi n1 pp-f pn31. av vvz dt j n1 p-acp dt n1 cc dt j n1.
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A priuate man may haue great knowledge of the mystery of the Gospell, and be able to open and declare the sence and meaning of it:
A private man may have great knowledge of the mystery of the Gospel, and be able to open and declare the sense and meaning of it:
dt j n1 vmb vhi j n1 pp-f dt n1 pp-f dt n1, cc vbi j pc-acp vvi cc vvi dt n1 cc n1 pp-f pn31:
(39) treatise (DIV2)
2257
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but a Minister by vertue of his office hath this prerogatiue and preheminence aboue others, that in Gods steede he declareth reconciliation:
but a Minister by virtue of his office hath this prerogative and pre-eminence above Others, that in God's steed he Declareth reconciliation:
cc-acp dt n1 p-acp n1 pp-f po31 n1 vhz d n1 cc n1 p-acp n2-jn, cst p-acp npg1 n1 pns31 vvz n1:
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so that when a Minister preacheth and applieth the promises of the Gospell, he doth not onely declare and make knowne Gods mercy and goodnesse to poore sinners,
so that when a Minister Preacheth and Applieth the promises of the Gospel, he does not only declare and make known God's mercy and Goodness to poor Sinners,
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but also is an especiall meanes to moue sinners to beleeue those promises, and to imbrace reconciliation with God.
but also is an especial means to move Sinners to believe those promises, and to embrace reconciliation with God.
cc-acp av vbz dt j n2 pc-acp vvi n2 pc-acp vvi d n2, cc pc-acp vvi n1 p-acp np1.
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Is not this a strong proppe vnto our faith? doth it not bring great comfort and peace to distressed soules? §. 187. Of receiuing Gods message by the ministry of man.
Is not this a strong prop unto our faith? does it not bring great Comfort and peace to distressed Souls? §. 187. Of receiving God's message by the Ministry of man.
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REiect not the offer of peace made vnto you by Gods Ambassadors, because they are sonnes of men;
Reject not the offer of peace made unto you by God's ambassadors, Because they Are Sons of men;
vvi xx dt n1 pp-f n1 vvn p-acp pn22 p-acp npg1 n2, c-acp pns32 vbr n2 pp-f n2;
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yeeld not to Satans suggestions, whereby he laboureth to perswade men that whatsoeuer Ministers say of peace and reconciliation, God meaneth no such thing:
yield not to Satan suggestions, whereby he Laboureth to persuade men that whatsoever Ministers say of peace and reconciliation, God means no such thing:
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but rather, seeing God hath sent them forth, and set them in his steede, Receiue them as Gods Angels, yea, as Christ Iesus:
but rather, seeing God hath sent them forth, and Set them in his steed, Receive them as God's Angels, yea, as christ Iesus:
cc-acp av-c, vvg np1 vhz vvn pno32 av, cc vvd pno32 p-acp po31 n1, vvb pno32 c-acp n2 n2, uh, c-acp np1 np1:
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and receiue the Word preached by them, as it is indeed the Word of God, which also worketh in you that beleeue:
and receive the Word preached by them, as it is indeed the Word of God, which also works in you that believe:
cc vvb dt n1 vvd p-acp pno32, c-acp pn31 vbz av dt n1 pp-f np1, r-crq av vvz p-acp pn22 cst vvb:
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2258
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Beleeue Gods Prophets, so shall you prosper. Believe God's prophets, so shall you prosper.
vvb npg1 n2, av vmb pn22 vvi.
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2258
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Whosoeuer lightly esteeme their Ministry, and beleeue not their message, they put from them the very Word of God,
Whosoever lightly esteem their Ministry, and believe not their message, they put from them the very Word of God,
r-crq av-j vvi po32 n1, cc vvb xx po32 n1, pns32 vvd p-acp pno32 dt j n1 pp-f np1,
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2258
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and iudge themselues vnworthy of euerlasting life. §. 188. Of the manner of Pauls being chained.
and judge themselves unworthy of everlasting life. §. 188. Of the manner of Paul's being chained.
cc vvi px32 j pp-f j n1. §. crd pp-f dt n1 pp-f np1 vbg vvn.
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THe second reason, whereby the Apostle inforceth his request for the helpe of their prayer, is taken from his present condition.
THe second reason, whereby the Apostle enforceth his request for the help of their prayer, is taken from his present condition.
dt ord n1, c-crq dt n1 vvz po31 n1 p-acp dt n1 pp-f po32 n1, vbz vvn p-acp po31 j n1.
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He was in bonds, or word for word, In a chaine. This phrase implieth that he had not free liberty, but was restrained:
He was in bonds, or word for word, In a chain. This phrase Implies that he had not free liberty, but was restrained:
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restrained, I say, so as he could not goe from Countrey to Countrey, and from Church to Church,
restrained, I say, so as he could not go from Country to Country, and from Church to Church,
vvd, pns11 vvb, av c-acp pns31 vmd xx vvi p-acp n1 p-acp n1, cc p-acp n1 p-acp n1,
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2259
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as he had done before times; yet not so as those which are close held within the wals of a dungeon, or close prison:
as he had done before times; yet not so as those which Are close held within the walls of a dungeon, or close prison:
c-acp pns31 vhd vdn p-acp n2; av xx av c-acp d r-crq vbr av-j vvn p-acp dt n2 pp-f dt n1, cc j n1:
(39) treatise (DIV2)
2259
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for then could he not haue performed his ambassage, as here he expresly saith he did, ( I doe my ambassage in a chaine ) then would hee rather haue desired the helpe of their prayers for his deliuerance out of prison.
for then could he not have performed his ambassage, as Here he expressly Says he did, (I do my ambassage in a chain) then would he rather have desired the help of their Prayers for his deliverance out of prison.
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It is likely that he hath reference to that time (whereof Saint Luke maketh mention) when hee dwelt by himselfe with a souldier that kept him,
It is likely that he hath Referente to that time (whereof Saint Lycia makes mention) when he dwelled by himself with a soldier that kept him,
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2260
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and preached the Kingdome of GOD. and preached the Kingdom of GOD.
cc vvd dt n1 pp-f np1.
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Obiect. But there is no mention made of manicling, fettering, or binding with chaines, which seemeth hereto be implied.Object. But there is no mention made of manicling, fettering, or binding with chains, which seems hereto be implied.
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2261
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Answ. At Rome (where Paul was a prisoner) such prisoners as were not closed vp in prisons, but had liberty to goe abroade, had a long chaine, the one end whereof was fastened to their right hand, Answer At Room (where Paul was a prisoner) such Prisoners as were not closed up in prisons, but had liberty to go abroad, had a long chain, the one end whereof was fastened to their right hand,
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and the other end was tied to a souldiers left hand, so as the prisoner could goe no whether without that souldier, who was as a keeper to him.
and the other end was tied to a Soldiers left hand, so as the prisoner could go no whither without that soldier, who was as a keeper to him.
cc dt j-jn n1 vbds vvn p-acp dt n2 j n1, av c-acp dt n1 vmd vvi dx cs p-acp d n1, r-crq vbds p-acp dt n1 p-acp pno31.
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And thus it is likely that Saint Paul was chained: for he mentioneth here but one chaine in the singular number:
And thus it is likely that Saint Paul was chained: for he mentioneth Here but one chain in the singular number:
cc av pn31 vbz j cst n1 np1 vbds vvn: c-acp pns31 vvz av cc-acp crd n1 p-acp dt j n1:
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and it is said that Paul was with a Souldier that kept him. Here note these distinct points. 1 The Apostles condition; he was in a chaine. 2 The declaration of it. He himselfe makes it knowne.
and it is said that Paul was with a Soldier that kept him. Here note these distinct points. 1 The Apostles condition; he was in a chain. 2 The declaration of it. He himself makes it known.
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3 The cause of his condition, for the Gospell. 4 The connexion of his office and condition together.
3 The cause of his condition, for the Gospel. 4 The connexion of his office and condition together.
crd dt n1 pp-f po31 n1, p-acp dt n1. crd dt n1 pp-f po31 n1 cc n1 av.
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5 The reason why here he maketh mention of it. §. 189. Of the hard vsage of Ministers. 1 FOr the first:
5 The reason why Here he makes mention of it. §. 189. Of the hard usage of Ministers. 1 FOr the First:
crd dt n1 uh-crq av pns31 vvz n1 pp-f pn31. §. crd pp-f dt j n1 pp-f n2. vvn p-acp dt ord:
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Notorious malefactors were wont to be chained: Here then note how An holy Apostle is vsed as a thiefe.
Notorious malefactors were wont to be chained: Here then note how an holy Apostle is used as a thief.
j n2 vbdr j pc-acp vbi vvn: av av vvi c-crq dt j n1 vbz vvn p-acp dt n1.
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2269
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In which respect hee saith, I suffer trouble as an euill doer, euen vnto bonds. In which respect he Says, I suffer trouble as an evil doer, even unto bonds.
p-acp r-crq n1 pns31 vvz, pns11 vvb n1 p-acp dt j-jn n1, av p-acp n2.
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Thus was Peter dealt withall, He was put in prison, and deliuered to foure quaternions of Souldiers, hee was bound with two chaines,
Thus was Peter dealt withal, He was put in prison, and Delivered to foure quaternions of Soldiers, he was bound with two chains,
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(39) treatise (DIV2)
2270
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and lay betweene two souldiers, and the Keepers before the doore kept the prison. Yea thus was Christ himselfe dealt withall:and lay between two Soldiers, and the Keepers before the door kept the prison. Yea thus was christ himself dealt withal:
cc vvd p-acp crd n2, cc dt n2 p-acp dt n1 vvd dt n1. uh av vbds np1 px31 vvd av:
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for a great multitude came as against a thiefe with swords and staues to take him.
for a great multitude Come as against a thief with swords and staves to take him.
c-acp dt j n1 vvd a-acp p-acp dt n1 p-acp n2 cc n2 pc-acp vvi pno31.
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The like might be exemplied in many other Prophets, Apostles, Ministers, and faithfull seruants of Christ:
The like might be exemplied in many other prophets, Apostles, Ministers, and faithful Servants of christ:
dt av-j vmd vbi vvn p-acp d j-jn n2, n2, n2, cc j n2 pp-f np1:
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for it hath beene the common condition of all, in times of persecution especially.
for it hath been the Common condition of all, in times of persecution especially.
c-acp pn31 vhz vbn dt j n1 pp-f d, p-acp n2 pp-f n1 av-j.
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What might be the reason hereof? any notorious crimes which they commited, or any vniust offence that they gaue to their persecutors? No verily.
What might be the reason hereof? any notorious crimes which they committed, or any unjust offence that they gave to their persecutors? No verily.
q-crq vmd vbi dt n1 av? d j n2 r-crq pns32 vvn, cc d j n1 cst pns32 vvd p-acp po32 n2? uh-dx av-j.
(39) treatise (DIV2)
2271
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No Christian can imagine any such thing of Christ, Who did no sinne, neither was guile found in his mouth.
No Christian can imagine any such thing of christ, Who did no sin, neither was guile found in his Mouth.
uh-dx np1 vmb vvi d d n1 pp-f np1, r-crq vdd dx n1, dx vbds n1 vvn p-acp po31 n1.
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Saint Paul was ready to doe what good he could to all: for he held himselfe debter to all, namely, in loue:
Saint Paul was ready to do what good he could to all: for he held himself debtor to all, namely, in love:
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but hurt he did to none. The like may be said of others, who haue beene so handled.
but hurt he did to none. The like may be said of Others, who have been so handled.
cc-acp vvb pns31 vdd p-acp pix. dt j vmb vbi vvn pp-f n2-jn, r-crq vhb vbn av vvn.
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They haue beene as sheepe very profitable and harmelesse:
They have been as sheep very profitable and harmless:
pns32 vhb vbn p-acp n1 av j cc j:
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for the Spirit which commeth from aboue was in them, which is, First pure, then peaceable, gentle, easie to be entreated, full of mercy,
for the Spirit which comes from above was in them, which is, First pure, then peaceable, gentle, easy to be entreated, full of mercy,
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2271
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and good fruits, &c. It is therefore an euill iealous suspition which the World hath of them, together with an inward inueterate enuy and malice which it hath against them, which maketh it so handle them,and good fruits, etc. It is Therefore an evil jealous suspicion which the World hath of them, together with an inward inveterate envy and malice which it hath against them, which makes it so handle them,
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and that because they are not of the World. Reade Iohn 15. 19. Let vs not censure men according to the Worlds dealing with them.
and that Because they Are not of the World. Reade John 15. 19. Let us not censure men according to the World's dealing with them.
cc d c-acp pns32 vbr xx pp-f dt n1. np1 np1 crd crd vvb pno12 xx vvi n2 vvg p-acp dt ng1 vvg p-acp pno32.
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Let vs not iudge such (as wee haue iust cause to account Christs faithfull seruants) malefactors,
Let us not judge such (as we have just cause to account Christ faithful Servants) malefactors,
vvb pno12 xx vvi d (c-acp pns12 vhb j n1 pc-acp vvi npg1 j n2) n2,
(39) treatise (DIV2)
2272
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because by persecutors they are handled as malefactors:
Because by persecutors they Are handled as malefactors:
c-acp p-acp n2 pns32 vbr vvn p-acp n2:
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2272
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so might we condemn those worthy Martyrs which suffered in Queene Maries dayes, and many that are most vilely vsed by the Spanish inquisition,
so might we condemn those worthy Martyrs which suffered in Queen Mary's days, and many that Are most vilely used by the Spanish inquisition,
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and other persecuting Papists in other places. §. 190. Of Pauls holy glorying in his Chaine.
and other persecuting Papists in other places. §. 190. Of Paul's holy glorying in his Chain.
cc n-jn vvg njp2 p-acp j-jn n2. §. crd pp-f npg1 j vvg p-acp po31 vvb.
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2 FOr the second, the Apostle himselfe declareth and maketh knowne this condition wherein he was at Rome, and that vnder his hand by a publike letter sent to an whole Church, which was also to remaine vnto all Churches, to be read of all:
2 FOr the second, the Apostle himself Declareth and makes known this condition wherein he was At Room, and that under his hand by a public Letter sent to an Whole Church, which was also to remain unto all Churches, to be read of all:
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7687
so that it appeareth he was no whit ashamed of his chaine. Persecution simply in itselfe is no matter of shame.
so that it appears he was no whit ashamed of his chain. Persecution simply in itself is no matter of shame.
av cst pn31 vvz pns31 vbds dx n1 j pp-f po31 n1. n1 av-j p-acp px31 vbz dx n1 pp-f n1.
(39) treatise (DIV2)
2273
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7688
Expresly the Apostle saith, that he was not ashamed of his suffering: And he exhorteth Timothy not to be ashamed of him, because hee was Christs prisoner: Expressly the Apostle Says, that he was not ashamed of his suffering: And he exhorteth Timothy not to be ashamed of him, Because he was Christ prisoner:
av-j dt n1 vvz, cst pns31 vbds xx j pp-f po31 n1: cc pns31 vvz np1 xx pc-acp vbi j pp-f pno31, c-acp pns31 vbds npg1 n1:
(39) treatise (DIV2)
2274
Image 12
7689
If any suffer as a Christian (saith Saint Peter ) Let him not be ashamed, but glorifie God in this behalfe. If any suffer as a Christian (Says Faint Peter) Let him not be ashamed, but Glorify God in this behalf.
cs d vvb p-acp dt njp (vvz j np1) vvb pno31 xx vbi j, p-acp vvi np1 p-acp d n1.
(39) treatise (DIV2)
2274
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7690
Nothing ought to make vs ashamed but onely sinne, which maketh vs odious before God, because it is a voluntary euill proceeding from our selues.
Nothing ought to make us ashamed but only sin, which makes us odious before God, Because it is a voluntary evil proceeding from our selves.
pix vmd p-acp vvi pno12 j p-acp j n1, r-crq vv2 pno12 j p-acp np1, c-acp pn31 vbz dt j-jn n-jn n-vvg p-acp po12 n2.
(39) treatise (DIV2)
2275
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7691
Now to suffer, in it selfe is no such matter.
Now to suffer, in it self is no such matter.
av pc-acp vvi, p-acp pn31 n1 vbz dx d n1.
(39) treatise (DIV2)
2275
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7692
If for the sinnes of this Land God should (which God forbid) depriue vs of the light of his Gospell,
If for the Sins of this Land God should (which God forbid) deprive us of the Light of his Gospel,
cs p-acp dt n2 pp-f d n1 np1 vmd (r-crq np1 vvb) vvb pno12 pp-f dt n1 pp-f po31 n1,
(39) treatise (DIV2)
2276
Image 12
7693
and of our Christian Magistrates, and giue vs ouer to the power of such aduersaries, as should chaine, imprison, or any other way deale hardly and ignominiously with vs;
and of our Christian Magistrates, and give us over to the power of such Adversaries, as should chain, imprison, or any other Way deal hardly and ignominiously with us;
cc pp-f po12 np1 n2, cc vvb pno12 a-acp p-acp dt n1 pp-f d n2, c-acp vmd vvi, vvb, cc d j-jn n1 vvi av cc av-j p-acp pno12;
(39) treatise (DIV2)
2276
Image 12
7694
let vs not thereupon thinke our selues, our brethren, or the Gospell disgraced, and thereupon be ashamed of our profession:
let us not thereupon think our selves, our brothers, or the Gospel disgraced, and thereupon be ashamed of our profession:
vvb pno12 xx av vvi po12 n2, po12 n2, cc dt n1 vvn, cc av vbi j pp-f po12 n1:
(39) treatise (DIV2)
2276
Image 12
7695
The Apostle doth here rather boast and glory in it, as some doe in a chaine of gold:
The Apostle does Here rather boast and glory in it, as Some do in a chain of gold:
dt n1 vdz av av-c vvi cc n1 p-acp pn31, c-acp d vdb p-acp dt n1 pp-f n1:
(39) treatise (DIV2)
2276
Image 12
7696
and the Scripture maketh persecution a matter of gladnesse, reioycing, and honour.
and the Scripture makes persecution a matter of gladness, rejoicing, and honour.
cc dt n1 vvz n1 dt n1 pp-f n1, vvg, cc n1.
(39) treatise (DIV2)
2276
Image 12
7697
If we should be ashamed, it would make vs start backe from our profession, it would discourage our brethren,
If we should be ashamed, it would make us start back from our profession, it would discourage our brothers,
cs pns12 vmd vbi j, pn31 vmd vvi pno12 vvi av p-acp po12 n1, pn31 vmd vvi po12 n2,
(39) treatise (DIV2)
2276
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7698
and very much hearten our enemies. §. 191. Of the cause that maketh persecution a matter of reioycing.
and very much hearten our enemies. §. 191. Of the cause that makes persecution a matter of rejoicing.
cc av av-d vvi po12 n2. §. crd pp-f dt n1 cst vvz n1 dt n1 pp-f vvg.
(39) treatise (DIV2)
2276
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7699
Quest. HOw can persecution be a matter of honour and ioy? can any such thing be in suffering? Why then should malefactors be ashamed?Quest. HOw can persecution be a matter of honour and joy? can any such thing be in suffering? Why then should malefactors be ashamed?
n1. q-crq vmb n1 vbi dt n1 pp-f n1 cc n1? vmb d d n1 vbb p-acp n1? uh-crq av vmd n2 vbi j?
(39) treatise (DIV2)
2277
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7700
Answ. As suffering in it selfe is no matter of shame, so neither of honour:Answer As suffering in it self is no matter of shame, so neither of honour:
np1 p-acp vvg p-acp pn31 n1 vbz dx n1 pp-f n1, av dx pp-f n1:
(39) treatise (DIV2)
2278
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7701
it is the cause for which one suffereth, which altereth the case this way or that way.
it is the cause for which one suffers, which altereth the case this Way or that Way.
pn31 vbz dt n1 p-acp r-crq crd vvz, r-crq vvz dt n1 d n1 cc d n1.
(39) treatise (DIV2)
2278
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7702
The theeues betwixt whom Christ was crucified, suffered one and the same kind of punishment, yet could one of them say;
The thieves betwixt whom christ was Crucified, suffered one and the same kind of punishment, yet could one of them say;
dt n2 p-acp ro-crq np1 vbds vvn, vvd crd cc dt d n1 pp-f n1, av vmd pi pp-f pno32 vvi;
(39) treatise (DIV2)
2279
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7703
We receiue things worthy of that we haue done, but this man hath done nothing amisse. We receive things worthy of that we have done, but this man hath done nothing amiss.
pns12 vvb n2 j pp-f cst pns12 vhb vdn, cc-acp d n1 vhz vdn pix av.
(39) treatise (DIV2)
2279
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7704
3 The third thing therfore to be considered, is the cause of S. Pauls suffering, implied vnder this clause;
3 The third thing Therefore to be considered, is the cause of S. Paul's suffering, implied under this clause;
crd dt ord n1 av pc-acp vbi vvn, vbz dt n1 pp-f n1 npg1 vvg, vvn p-acp d n1;
(39) treatise (DIV2)
2280
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7705
For which, namely, for the Gospell.For which, namely, for the Gospel.
p-acp r-crq, av, p-acp dt n1.
(39) treatise (DIV2)
2280
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7706
For both the function, and also the condition of the Apostle hath reference thereunto, as hee was an Ambassador for the Gospell,
For both the function, and also the condition of the Apostle hath Referente thereunto, as he was an Ambassador for the Gospel,
p-acp d dt n1, cc av dt n1 pp-f dt n1 vhz n1 av, c-acp pns31 vbds dt n1 p-acp dt n1,
(39) treatise (DIV2)
2280
Image 12
7707
so for the Gospell he was in a chaine. It is the cause which maketh persecution a matter of honour and reioycing.
so for the Gospel he was in a chain. It is the cause which makes persecution a matter of honour and rejoicing.
av p-acp dt n1 pns31 vbds p-acp dt n1. pn31 vbz dt n1 r-crq vvz n1 dt n1 pp-f n1 cc vvg.
(39) treatise (DIV2)
2280
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7708
Note the Scriptures wherein persecution is commended, and ye shall find the cause either expressed, or necessarily implied:
Note the Scriptures wherein persecution is commended, and you shall find the cause either expressed, or necessarily implied:
vvb dt n2 c-crq n1 vbz vvn, cc pn22 vmb vvi dt n1 av-d vvn, cc av-j vvn:
(39) treatise (DIV2)
2281
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7709
Note Mat. 5. 11. Phil. 1. 29. 1 Pet. 3. 14. & 4. 16. Persecution in it selfe separated from a good cause, is a punishment, and a curse:
Note Mathew 5. 11. Philip 1. 29. 1 Pet. 3. 14. & 4. 16. Persecution in it self separated from a good cause, is a punishment, and a curse:
vvb np1 crd crd np1 crd crd crd np1 crd crd cc crd crd n1 p-acp pn31 n1 vvn p-acp dt j n1, vbz dt n1, cc dt n1:
(39) treatise (DIV2)
2281
Image 12
7710
a thing grieuous to the flesh, and to be grieued for. §. 192. Of the things for which Men may suffer with comfort.
a thing grievous to the Flesh, and to be grieved for. §. 192. Of the things for which Men may suffer with Comfort.
dt n1 j p-acp dt n1, cc pc-acp vbi vvn p-acp. §. crd pp-f dt n2 p-acp r-crq n2 vmb vvi p-acp n1.
(39) treatise (DIV2)
2282
Image 12
7711
Quest. VVHat may bee the cause of that persecution which causeth blessednesse? Quest. What may be the cause of that persecution which Causes blessedness?
n1. q-crq vmb vbi dt n1 pp-f d n1 r-crq vvz n1?
(39) treatise (DIV2)
2283
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7712
Answ. In generall Righteousnesse; and that either in abstaining from euill, or in performing of our bounden duty. Answer In general Righteousness; and that either in abstaining from evil, or in performing of our bounden duty.
np1 p-acp n1 n1; cc cst d p-acp vvg p-acp j-jn, cc p-acp vvg pp-f po12 vvn n1.
(39) treatise (DIV2)
2284
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7713
Ioseph suffered imprisonment for refusing to commit folly with his Mistresse: Ioseph suffered imprisonment for refusing to commit folly with his Mistress:
np1 vvn n1 p-acp vvg pc-acp vvi n1 p-acp po31 n1:
(39) treatise (DIV2)
2284
Image 12
7714
Moses chose rather to suffer affliction with the people of God, then to enioy the pleasures of sinnes. Moses chosen rather to suffer affliction with the people of God, then to enjoy the pleasures of Sins.
np1 vvd av-c pc-acp vvi n1 p-acp dt n1 pp-f np1, cs pc-acp vvi dt n2 pp-f n2.
(39) treatise (DIV2)
2284
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7715
On the other side, Daniel was cast into the Lyons den, for praying vnto God. And Christ was persecuted for doing workes of mercy.
On the other side, daniel was cast into the Lyons den, for praying unto God. And christ was persecuted for doing works of mercy.
p-acp dt j-jn n1, np1 vbds vvn p-acp dt ng1 n1, p-acp vvg p-acp np1. cc np1 vbds vvn p-acp vdg n2 pp-f n1.
(39) treatise (DIV2)
2284
Image 12
7716
More particularly the Gospell which is here set downe. The Apostles were persecuted for preaching the Gospell: Others for beleeuing the Gospell. More particularly the Gospel which is Here Set down. The Apostles were persecuted for preaching the Gospel: Others for believing the Gospel.
av-dc av-j dt n1 r-crq vbz av vvn a-acp. dt n2 vbdr vvn p-acp vvg dt n1: ng2-jn p-acp vvg dt n1.
(39) treatise (DIV2)
2285
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7717
Now because the Gospell is the Doctrine of Christ, they which suffer for preaching or professing it, are said to suffer for Christs sake,
Now Because the Gospel is the Doctrine of christ, they which suffer for preaching or professing it, Are said to suffer for Christ sake,
av c-acp dt n1 vbz dt n1 pp-f np1, pns32 r-crq vvb p-acp vvg cc vvg pn31, vbr vvn pc-acp vvi p-acp npg1 n1,
(39) treatise (DIV2)
2285
Image 12
7718
and for the name of Christ: they which renounce it, are said to denie Christ Iesus.
and for the name of christ: they which renounce it, Are said to deny christ Iesus.
cc p-acp dt n1 pp-f np1: pns32 r-crq vvb pn31, vbr vvn p-acp vvb np1 np1.
(39) treatise (DIV2)
2285
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7719
They which looke to haue true comfort in their suffering, must especially looke vnto the cause,
They which look to have true Comfort in their suffering, must especially look unto the cause,
pns32 r-crq vvb pc-acp vhi j n1 p-acp po32 n1, vmb av-j vvi p-acp dt n1,
(39) treatise (DIV2)
2286
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7720
and thorowly examine it, whether it be indeede of that kinde that by Gods Word we may warrantably,
and thoroughly examine it, whither it be indeed of that kind that by God's Word we may warrantably,
cc av-j vvi pn31, cs pn31 vbb av pp-f d n1 cst p-acp ng1 n1 pns12 vmb av-j,
(39) treatise (DIV2)
2286
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7721
yea, and ought necessarily to suffer for.
yea, and ought necessarily to suffer for.
uh, cc vmd av-j pc-acp vvi p-acp.
(39) treatise (DIV2)
2286
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7722
Saint Peter implieth that there be many causes for which many doe suffer, wherein hee would not haue Christians to suffer, Let none of you (saith he) suffer as a murtherer, or as a thiefe, Saint Peter Implies that there be many Causes for which many do suffer, wherein he would not have Christians to suffer, Let none of you (Says he) suffer as a murderer, or as a thief,
n1 np1 vvz cst pc-acp vbi d n2 p-acp r-crq d vdb vvi, c-crq pns31 vmd xx vhi np1 pc-acp vvi, vvb pix pp-f pn22 (vvz pns31) vvb p-acp dt n1, cc p-acp dt n1,
(39) treatise (DIV2)
2286
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7723
or as a busie body in other mens matters. or as a busy body in other men's matters.
cc p-acp dt j n1 p-acp j-jn ng2 n2.
(39) treatise (DIV2)
2286
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7724
Note how he maketh not onely open notorious sinnes, but also medling with other bodies matters, to be an vnwarrantable and vniust ground of suffering.
Note how he makes not only open notorious Sins, but also meddling with other bodies matters, to be an unwarrantable and unjust ground of suffering.
vvb c-crq pns31 vvz xx av-j j j n2, cc-acp av vvg p-acp j-jn n2 n2, pc-acp vbi dt j cc j n1 pp-f vvg.
(39) treatise (DIV2)
2286
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7725
This therefore is to be obserued, not onely against traytors, murtherers, theeues, adulterers, idolators, and such like:
This Therefore is to be observed, not only against Traitors, murderers, thieves, Adulterers, Idolaters, and such like:
np1 av vbz pc-acp vbi vvn, xx av-j p-acp n2, n2, n2, n2, n2, cc d av-j:
(39) treatise (DIV2)
2286
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7726
but also against Separatists, Schismatikes, and all such contentious spirits, as by raising troubles in the Church, bring trouble vpon their owne pates.
but also against Separatists, Schismatics, and all such contentious spirits, as by raising Troubles in the Church, bring trouble upon their own pates.
cc-acp av p-acp n2, n2, cc d d j n2, c-acp p-acp vvg n2 p-acp dt n1, vvb n1 p-acp po32 d n2.
(39) treatise (DIV2)
2286
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7727
If the cause be iust and good, with courage stand vnto it;
If the cause be just and good, with courage stand unto it;
cs dt n1 vbb j cc j, p-acp n1 vvb p-acp pn31;
(39) treatise (DIV2)
2287
Image 12
7728
let not reuiling and disgraceful speeches, let not losse of goods, losse of friends, imprisonment, banishment, racke, strapadoe, sword, halter, fire,
let not reviling and disgraceful Speeches, let not loss of goods, loss of Friends, imprisonment, banishment, rack, strapadoe, sword, halter, fire,
vvb xx vvg cc j n2, vvb xx n1 pp-f n2-j, n1 pp-f n2, n1, n1, n1, n1, n1, n1, n1,
(39) treatise (DIV2)
2287
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7729
or any thing else, make thee start from thy Sauiour, to denie him.
or any thing Else, make thee start from thy Saviour, to deny him.
cc d n1 av, vvb pno21 vvi p-acp po21 n1, pc-acp vvi pno31.
(39) treatise (DIV2)
2287
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7730
But for thy comfort and encouragement looke to the end, If we suffer, we shall also raigne with Christ.
But for thy Comfort and encouragement look to the end, If we suffer, we shall also Reign with christ.
p-acp p-acp po21 n1 cc n1 vvb p-acp dt n1, cs pns12 vvb, pns12 vmb av vvi p-acp np1.
(39) treatise (DIV2)
2287
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7731
§. 193. Of the Worlds vile handling of Christs Ambassadours.
§. 193. Of the World's vile handling of Christ ambassadors.
§. crd pp-f dt ng1 j n-vvg pp-f npg1 n2.
(39) treatise (DIV2)
2287
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7732
THe fourth point noted, is the connexion of the Apostles function and condition together, though hee were an Ambassadour, yet was he chained;
THe fourth point noted, is the connexion of the Apostles function and condition together, though he were an Ambassador, yet was he chained;
dt ord n1 vvn, vbz dt n1 pp-f dt n2 n1 cc n1 av, cs pns31 vbdr dt n1, av vbds pns31 vvn;
(39) treatise (DIV2)
2288
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7733
and though he were chained, yet performed he his function: for he saith; I doe my Ambassage in a chaine.
and though he were chained, yet performed he his function: for he Says; I do my Ambassage in a chain.
cc cs pns31 vbdr vvn, av vvd pns31 po31 n1: c-acp pns31 vvz; pns11 vdb po11 n1 p-acp dt n1.
(39) treatise (DIV2)
2288
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7734
Hence arise two points to be noted. The first, that
Hence arise two points to be noted. The First, that
av vvi crd n2 pc-acp vbi vvn. dt ord, cst
(39) treatise (DIV2)
2289
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7735
The Ambassadors of the King of Heauen are more hardly dealt withall then the Ambassadors of mortall Kings. The ambassadors of the King of Heaven Are more hardly dealt withal then the ambassadors of Mortal Kings.
dt n2 pp-f dt n1 pp-f n1 vbr n1 av vvn av av dt n2 pp-f j-jn n2.
(39) treatise (DIV2)
2290
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7736
We see by experience that all sorts of Ambassadours are kindly vsed. The most sauge and barbarous people that be, will not wrong an Ambassador. We see by experience that all sorts of ambassadors Are kindly used. The most sauge and barbarous people that be, will not wrong an Ambassador.
pns12 vvb p-acp n1 cst d n2 pp-f n2 vbr av-j vvn. dt av-ds vvi cc j n1 cst vbi, vmb xx vvi dt n1.
(39) treatise (DIV2)
2290
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7737
It is against the law of Nations to imprison an Ambassador.
It is against the law of nations to imprison an Ambassador.
pn31 vbz p-acp dt n1 pp-f n2 pc-acp vvi dt n1.
(39) treatise (DIV2)
2290
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7738
Though Ambassadors be free in deliuering their message, and though their message be distastfull, yet at least they are let goe free, if not rewarded.
Though ambassadors be free in delivering their message, and though their message be distasteful, yet At lest they Are let go free, if not rewarded.
cs n2 vbb j p-acp vvg po32 n1, cc cs po32 n1 vbb j, av p-acp cs pns32 vbr vvn vvi j, cs xx vvn.
(39) treatise (DIV2)
2290
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7739
But Christs Ambassadors haue in all ages beene very hardly dealt withall. This was it whereof Christ complained against Ierusalem, saying;
But Christ ambassadors have in all ages been very hardly dealt withal. This was it whereof christ complained against Ierusalem, saying;
p-acp npg1 n2 vhb p-acp d n2 vbn av av vvn av. d vbds pn31 c-crq np1 vvd p-acp np1, vvg;
(39) treatise (DIV2)
2290
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7740
O Ierusalem, Ierusalem, which killest the Prophets, and stonest them which are sent vnto thee. And whereof Saint Stephen also complained, saying; O Ierusalem, Ierusalem, which Killest the prophets, and Stonest them which Are sent unto thee. And whereof Saint Stephen also complained, saying;
sy np1, np1, r-crq vv2 dt n2, cc js-jn pno32 r-crq vbr vvn p-acp pno21. cc c-crq n1 np1 av vvd, vvg;
(39) treatise (DIV2)
2290
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7741
Which of the Prophets haue not your Fathers persecuted, &c. Obiect. They are not in all places, and at all times so dealt withall.Which of the prophets have not your Father's persecuted, etc. Object. They Are not in all places, and At all times so dealt withal.
r-crq pp-f dt n2 vhb xx po22 n2 vvn, av n1. pns32 vbr xx p-acp d n2, cc p-acp d n2 av vvn av.
(39) treatise (DIV2)
2290
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7742
Answ. When and where it pleaseth God to raise vp Christian Magistrates who loue the Gospell,Answer When and where it Pleases God to raise up Christian Magistrates who love the Gospel,
np1 c-crq cc c-crq pn31 vvz np1 pc-acp vvi p-acp njp n2 r-crq vvb dt n1,
(39) treatise (DIV2)
2292
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7743
and defend the Gospell, then, and there the Ambassadors thereof are kept from publike persecution: but yet the greater sort of people will priuately scorne them, and wrong them.
and defend the Gospel, then, and there the ambassadors thereof Are kept from public persecution: but yet the greater sort of people will privately scorn them, and wrong them.
cc vvi dt n1, av, cc a-acp dt n2 av vbr vvn p-acp j n1: cc-acp av dt jc n1 pp-f n1 vmb av-j vvi pno32, cc vvi pno32.
(39) treatise (DIV2)
2292
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7744
And though there be alwayes some, who knowing and beleeling the excellency, necessity, and benefit of their function, highly account of them,
And though there be always Some, who knowing and beleeling the excellency, necessity, and benefit of their function, highly account of them,
cc cs pc-acp vbi av d, r-crq vvg cc vvg dt n1, n1, cc n1 pp-f po32 n1, av-j n1 pp-f pno32,
(39) treatise (DIV2)
2292
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7745
euen as of the Angels of God; yet those some are but few in comparison of the many which oppose against them.
even as of the Angels of God; yet those Some Are but few in comparison of the many which oppose against them.
av c-acp pp-f dt n2 pp-f np1; av d d vbr p-acp d p-acp n1 pp-f dt d r-crq vvb p-acp pno32.
(39) treatise (DIV2)
2292
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7746
All that are of the world will doe what they can against them:
All that Are of the world will do what they can against them:
av-d d vbr pp-f dt n1 vmb vdi r-crq pns32 vmb p-acp pno32:
(39) treatise (DIV2)
2292
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7747
And that in regard of their message, and of their Master. §. 194. Of the causes why Christs Ambassadors are hardly vsed.
And that in regard of their message, and of their Master. §. 194. Of the Causes why Christ ambassadors Are hardly used.
cc cst p-acp n1 pp-f po32 n1, cc pp-f po32 n1. §. crd pp-f dt n2 c-crq npg1 n2 vbr av vvn.
(39) treatise (DIV2)
2292
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7748
1 THeir message is as contrary to the disposition of the world as can be: This is darkenesse, That is light. Darkenesse cannot endure light:
1 THeir message is as contrary to the disposition of the world as can be: This is darkness, That is Light. Darkness cannot endure Light:
vvd po32 n1 vbz a-acp j-jn p-acp dt n1 pp-f dt n1 c-acp vmb vbi: d vbz n1, cst vbz j. n1 vmbx vvi n1:
(39) treatise (DIV2)
2293
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7749
nothing can be so much against the haire (as we speake) against the heart of a carnall man, as the Gospell:
nothing can be so much against the hair (as we speak) against the heart of a carnal man, as the Gospel:
pix vmb vbi av av-d p-acp dt n1 (c-acp pns12 vvb) p-acp dt n1 pp-f dt j n1, c-acp dt n1:
(39) treatise (DIV2)
2293
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7750
it pierceth to the quicke, and so maketh him to fret & fume, rage and raue against it, and the messenger thereof.
it pierces to the quick, and so makes him to fret & fume, rage and rave against it, and the Messenger thereof.
pn31 vvz p-acp dt j, cc av vv2 pno31 pc-acp vvi cc n1, n1 cc vvi p-acp pn31, cc dt n1 av.
(39) treatise (DIV2)
2293
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7751
For the world hath a peace of it owne, wherein it is fast lulled asleepe:
For the world hath a peace of it own, wherein it is fast lulled asleep:
p-acp dt n1 vhz dt n1 pp-f pn31 d, c-crq pn31 vbz av-j vvn j:
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when it is rowsed vp by any messengers of the Gospell, like a Beare or a Lyon it bestirreth it selfe against him that disturbeth it,
when it is roused up by any messengers of the Gospel, like a Bear or a lion it bestirreth it self against him that disturbeth it,
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and forgetteth all modesty and humanity.
and forgetteth all modesty and humanity.
cc vvz d n1 cc n1.
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If it were a Father that brought this light of the Gospell to a carnall son, the sonne would hate and persecute the father for it:
If it were a Father that brought this Light of the Gospel to a carnal son, the son would hate and persecute the father for it:
cs pn31 vbdr dt n1 cst vvd d n1 pp-f dt n1 p-acp dt j n1, dt n1 vmd vvi cc vvi dt n1 p-acp pn31:
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so the father the sonne, and one friend another:
so the father the son, and one friend Another:
av dt n1 dt n1, cc crd n1 j-jn:
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hence it is that Christ Iesus the Author of this Gospell, is said to set a man at variance against his father,
hence it is that christ Iesus the Author of this Gospel, is said to Set a man At variance against his father,
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and the daughter against her mother, &c. which is not said, to note out the proper end of Christs comming,and the daughter against her mother, etc. which is not said, to note out the proper end of Christ coming,
cc dt n1 p-acp po31 n1, av r-crq vbz xx vvn, pc-acp vvi av dt j n1 pp-f npg1 n-vvg,
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but to shew what followeth vpon the sending of the light of the Gospell to carnall men, by reason of their wicked and obdurate hearts.
but to show what follows upon the sending of the Light of the Gospel to carnal men, by reason of their wicked and obdurate hearts.
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2 Their Master is indeed a great King, but his kingdome is not of this world,
2 Their Master is indeed a great King, but his Kingdom is not of this world,
crd po32 vvb vbz av dt j n1, p-acp po31 n1 vbz xx pp-f d n1,
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if it were, his seruants would surely fight. if it were, his Servants would surely fight.
cs pn31 vbdr, po31 n2 vmd av-j vvi.
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Now because he causeth none to rise vp in armes to execute speedy reuenge, but suffereth the wicked till the great day of reckoning, the world feareth him not,
Now Because he Causes none to rise up in arms to execute speedy revenge, but suffers the wicked till the great day of reckoning, the world fears him not,
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nor careth to abuse his Ambassadors. How great is the blindnesse, wilfulnesse, wretchednesse, malitiousnesse, vngratefulnesse of the world?
nor Careth to abuse his ambassadors. How great is the blindness, wilfulness, wretchedness, malitiousnesse, ungratefulness of the world?
ccx vvz p-acp vvi po31 n2. c-crq j vbz dt n1, n1, n1, n1, n1 pp-f dt n1?
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How are Ministers to prepare themselues against al the hard dealing that may be? let them not looke for such respect at the worlds hands, as earthly Ambassadors find:
How Are Ministers to prepare themselves against all the hard dealing that may be? let them not look for such respect At the world's hands, as earthly ambassadors find:
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if they find such, they haue cause to suspect themselues. It is to be feared, that they seek too much to please the world.
if they find such, they have cause to suspect themselves. It is to be feared, that they seek too much to please the world.
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If they haue not the resolution which this Apostle had, they may be as loath to deliuer their ambassage, as Ionah was.
If they have not the resolution which this Apostle had, they may be as loath to deliver their ambassage, as Jonah was.
cs pns32 vhb xx dt n1 r-crq d n1 vhd, pns32 vmb vbi a-acp j pc-acp vvi po32 n1, c-acp np1 vbds.
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§. 195. Of Ministers vsing their libertie. THe other point is, that Ministers must take and vse what libertie they can haue.
§. 195. Of Ministers using their liberty. THe other point is, that Ministers must take and use what liberty they can have.
§. crd pp-f n2 vvg po32 n1. dt j-jn n1 vbz, cst n2 vmb vvi cc vvi r-crq n1 pns32 vmb vhi.
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Saint Paul went as farre as his chaine would let him: In his chaine hee preached. Saint Paul went as Far as his chain would let him: In his chain he preached.
n1 np1 vvd a-acp av-j c-acp po31 n1 vmd vvi pno31: p-acp po31 n1 pns31 vvd.
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So likewise in prison hee preached. Thus did Christ and his Apostles, though they were persecuted, continue to preach:
So likewise in prison he preached. Thus did christ and his Apostles, though they were persecuted, continue to preach:
av av p-acp n1 pns31 vvd. av vdd np1 cc po31 n2, cs pns32 vbdr vvn, vvb pc-acp vvi:
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when they could not in one place, they went to another. There is a necessitie laid vpon the Ambassadors of God:
when they could not in one place, they went to Another. There is a necessity laid upon the ambassadors of God:
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and woe to them if they preach not the Gospell, when they may. But if notwithstanding some restraint, they doe what lawfully they may, and possibly they can, and woe to them if they preach not the Gospel, when they may. But if notwithstanding Some restraint, they do what lawfully they may, and possibly they can,
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as they manifest thereby a great zeale of Gods glory, in preferring it before their owne ease,
as they manifest thereby a great zeal of God's glory, in preferring it before their own ease,
c-acp pns32 vvi av dt j n1 pp-f npg1 n1, p-acp vvg pn31 p-acp po32 d n1,
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so great shall that reward be, which their Master will giue them. §. 196. Of Ministers forbearing to preach, being inhibited.
so great shall that reward be, which their Master will give them. §. 196. Of Ministers forbearing to preach, being inhibited.
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Quest. VVHat if Ministers bee inhibited by Magistrates to preach: may they notwithstanding that inhibition preach?Quest. What if Ministers be inhibited by Magistrates to preach: may they notwithstanding that inhibition preach?
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Ans. Difference must be made betwixt times of persecution (when infidell or idolatrous, or any such Magistrates as are open enemies to Christ beare rule, who seeke vtterly to suppresse the truth of the Gospel, Ans. Difference must be made betwixt times of persecution (when infidel or idolatrous, or any such Magistrates as Are open enemies to christ bear Rule, who seek utterly to suppress the truth of the Gospel,
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and roote out the professors thereof) and times of peace (when Christian Magistrates, who defend the Gospel,
and root out the professors thereof) and times of peace (when Christian Magistrates, who defend the Gospel,
cc vvi av dt n2 av) cc n2 pp-f n1 (c-crq np1 n2, r-crq vvb dt n1,
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& seek the progresse thereof, gouerne the Church) The inhibition of infidels, and idolaters made simply against preaching of the Gospell,
& seek the progress thereof, govern the Church) The inhibition of Infidels, and Idolaters made simply against preaching of the Gospel,
cc vvi dt n1 av, vvb dt n1) dt n1 pp-f n2, cc n2 vvd av-j p-acp vvg pp-f dt n1,
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because they would haue it vtterly suppressed, is in this case no sufficient inhibition to bind the conscience:
Because they would have it utterly suppressed, is in this case no sufficient inhibition to bind the conscience:
c-acp pns32 vmd vhi pn31 av-j vvn, vbz p-acp d n1 dx j n1 pc-acp vvi dt n1:
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it is directly and apparantly contrary to Gods word.
it is directly and apparently contrary to God's word.
pn31 vbz av-j cc av-j j-jn p-acp npg1 n1.
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But when Christian Magistrates inhibit Ministers to preach, it is because they thinke them vnfit and vnmeete, either for some notorious crimes,
But when Christian Magistrates inhibit Ministers to preach, it is Because they think them unfit and unmeet, either for Some notorious crimes,
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or for some erronious opinions, to exercise their ministeriall functions.
or for Some erroneous opinions, to exercise their ministerial functions.
cc p-acp d j n2, pc-acp vvi po32 j-jn n2.
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In these cases, such as are so inhibited, so far forth as they are inhibited, ought not to preach.
In these cases, such as Are so inhibited, so Far forth as they Are inhibited, ought not to preach.
p-acp d n2, d c-acp vbr av vvn, av av-j av c-acp pns32 vbr vvn, vmd xx pc-acp vvi.
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Neither are particular and priuate men to iudge of the cause of the inhibition, whether it bee iust or vniust:
Neither Are particular and private men to judge of the cause of the inhibition, whither it be just or unjust:
av-d vbr j cc j n2 pc-acp vvi pp-f dt n1 pp-f dt n1, cs pn31 vbb j cc j:
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but as they who are appointed by the present gouernment to ordaine Ministers, are to iudge of their fitnesse thereunto, so likewise of their vnfitnesse.
but as they who Are appointed by the present government to ordain Ministers, Are to judge of their fitness thereunto, so likewise of their unfitness.
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Againe, difference must be made betwixt the kindes of Ministers which are inhibited to preach. Some were ordained immediatly by Christ Iesus, & particularly commanded by him to preach:
Again, difference must be made betwixt the Kinds of Ministers which Are inhibited to preach. some were ordained immediately by christ Iesus, & particularly commanded by him to preach:
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all the world could not silence such:
all the world could not silence such:
d dt n1 vmd xx vvi d:
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though they were inhibited, yet ought they not to be silēt, if at least they were not forcibly restrained.
though they were inhibited, yet ought they not to be silent, if At least they were not forcibly restrained.
cs pns32 vbdr vvn, av vmd pns32 xx pc-acp vbi j, cs p-acp av-ds pns32 vbdr xx av-j vvn.
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Wherfore, we reade that the Apostles notwithstanding they were commanded by the Priests and Rulers of the Iewes to preach no more, yet cōtinued to preach:
Wherefore, we read that the Apostles notwithstanding they were commanded by the Priests and Rulers of the Iewes to preach no more, yet continued to preach:
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the like may be said of the Prophets, who were extraordinarily appointed by God. Other are ordained by the hands of men, euen of the Gouernors of the Church. the like may be said of the prophets, who were extraordinarily appointed by God. Other Are ordained by the hands of men, even of the Governors of the Church.
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Now as they haue power to ordaine Ministers, when they iudge them fit for that place,
Now as they have power to ordain Ministers, when they judge them fit for that place,
av c-acp pns32 vhb n1 pc-acp vvi n2, c-crq pns32 vvb pno32 vvi p-acp d n1,
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so they haue power to depriue Ministers, when they iudge them vnfit for that place, and therfore obedience must be yeelded to their inhibition.
so they have power to deprive Ministers, when they judge them unfit for that place, and Therefore Obedience must be yielded to their inhibition.
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§. 197. Of Ministers needlesse forbearing to preach.
§. 197. Of Ministers needless forbearing to preach.
§. crd pp-f n2 j n-vvg pc-acp vvi.
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BVt to returne to the point, Persecution is no sufficient cause to make a Minister cease preaching;
But to return to the point, Persecution is no sufficient cause to make a Minister cease preaching;
cc-acp p-acp n1 p-acp dt n1, n1 vbz dx j n1 pc-acp vvi dt n1 vvb vvg;
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rather then not preach, he ought, as Paul did, preach in a chaine, if he may haue such libertie as Paul had.
rather then not preach, he ought, as Paul did, preach in a chain, if he may have such liberty as Paul had.
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How will they answere it vnto their Master, who vpon meere surmises and needlesse feares abstaine from preaching:
How will they answer it unto their Master, who upon mere surmises and needless fears abstain from preaching:
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not much vnlike to a sloathfull man, that being to goe about his businesse, saith, A Lion is without, I shall be slaine in the streete? such ought to be a Ministers forwardnesse in performing his ambassage, that he doe his vttermost endeauor, till he be directly and necessarily hindred.
not much unlike to a slothful man, that being to go about his business, Says, A lion is without, I shall be slain in the street? such ought to be a Ministers forwardness in performing his ambassage, that he do his uttermost endeavour, till he be directly and necessarily hindered.
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Heauie is that reckoning which they must make, who haue all the libertie, fauour and encouragement that they can desire, and yet preach not.
Heavy is that reckoning which they must make, who have all the liberty, favour and encouragement that they can desire, and yet preach not.
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§. 198. Of praying for Ministers restrained.
§. 198. Of praying for Ministers restrained.
§. crd pp-f vvg p-acp n2 vvn.
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5 FOr the last point, the reason why the Apostle heere mentioneth his chaine, is the rather to stirre them vp to helpe him with their prayers, that he might both be assisted by God, in doing what he did,
5 FOr the last point, the reason why the Apostle Here mentioneth his chain, is the rather to stir them up to help him with their Prayers, that he might both be assisted by God, in doing what he did,
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and also, if it pleased the Lord, haue greater libertie to doe more good.
and also, if it pleased the Lord, have greater liberty to do more good.
cc av, cs pn31 vvd dt n1, vhb jc n1 pc-acp vdi av-dc j.
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The word in the former verse, and in this verse also translated bould speaking, signifieth also liberty to speake.
The word in the former verse, and in this verse also translated bold speaking, signifies also liberty to speak.
dt n1 p-acp dt j n1, cc p-acp d n1 av vvn j vvg, vvz av n1 pc-acp vvi.
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From the force of this reason, I obserue, The more Ministers are restrained, the rather ought prayer to be made for them.
From the force of this reason, I observe, The more Ministers Are restrained, the rather ought prayer to be made for them.
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It should seeme that the Apostle, when he wrote to the Hebrewes, was some way or other hindred,
It should seem that the Apostle, when he wrote to the Hebrews, was Some Way or other hindered,
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so as he could not then come to them, whereupon hauing desired them to pray for him, againe hee desireth them somewhat the more earnestly to doe so, that he might be restored to them more quickly:
so as he could not then come to them, whereupon having desired them to pray for him, again he Desires them somewhat the more earnestly to do so, that he might be restored to them more quickly:
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but most cleare is this by the practise of the Church, when Saint Peter was clapt vp close into prison, earnest prayer was made of the Church vnto God for him.
but most clear is this by the practice of the Church, when Saint Peter was clapped up close into prison, earnest prayer was made of the Church unto God for him.
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Prayer is the best meanes that can be vsed in this case: the most powerfull with God, the least offensiue to men.
Prayer is the best means that can be used in this case: the most powerful with God, the least offensive to men.
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Note the issue of the Churches prayer for Peter.
Note the issue of the Churches prayer for Peter.
n1 dt n1 pp-f dt ng1 n1 p-acp np1.
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There is also greatest need of the best meanes in this case, and that in regard of the losse which the Church sustaineth by the restraint of faithfull Ministers.
There is also greatest need of the best means in this case, and that in regard of the loss which the Church sustaineth by the restraint of faithful Ministers.
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The vse which we are to make of this point, is, that we put it in daily practise.
The use which we Are to make of this point, is, that we put it in daily practice.
dt n1 r-crq pns12 vbr pc-acp vvi pp-f d n1, vbz, cst pns12 vvb pn31 p-acp j n1.
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§. 199. Of the need of boldnesse.
§. 199. Of the need of boldness.
§. crd pp-f dt n1 pp-f n1.
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THe Apostle hauing vsed those two forcible reasons to mooue them to pray for him, returneth againe to the matter,
THe Apostle having used those two forcible Reasons to move them to pray for him, returns again to the matter,
dt n1 vhg vvn d crd j n2 pc-acp vvi pno32 pc-acp vvi p-acp pno31, vvz av p-acp dt n1,
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and repeateth the thing which he would haue them pray for in his behalfe, namely, that hee may speake boldly, which he amplifieth by the manner, as hee ought to speake.
and repeateth the thing which he would have them prey for in his behalf, namely, that he may speak boldly, which he amplifieth by the manner, as he ought to speak.
cc vvz dt n1 r-crq pns31 vmd vhi dt n1 p-acp p-acp po31 n1, av, cst pns31 vmb vvi av-j, r-crq pns31 vvz p-acp dt n1, c-acp pns31 vmd pc-acp vvi.
(39) treatise (DIV2)
2313
Image 12
7812
The word which the Apostle vseth in this latter place somewhat differeth from the former, that is a Nowne, this a Verbe: yet in effect they imply one and the same thing.
The word which the Apostle uses in this latter place somewhat differeth from the former, that is a Noun, this a Verb: yet in Effect they imply one and the same thing.
dt n1 r-crq dt n1 vvz p-acp d d n1 av vvz p-acp dt j, cst vbz dt n1, d dt n1: av p-acp n1 pns32 vvb crd cc dt d n1.
(39) treatise (DIV2)
2314
Image 12
7813
This repetition of this point sheweth, that Boldnesse and freedome of speech is very needfull for a Minster:
This repetition of this point shows, that Boldness and freedom of speech is very needful for a Minster:
d n1 pp-f d n1 vvz, cst n1 cc n1 pp-f n1 vbz av j p-acp dt n1:
(39) treatise (DIV2)
2314
Image 12
7814
The Holy Ghost repeateth not things in vaine: wherefore that which hath beene deliuered concerning this point, is the rather to be regarded. The Holy Ghost repeateth not things in vain: Wherefore that which hath been Delivered Concerning this point, is the rather to be regarded.
dt j n1 vvz xx n2 p-acp j: c-crq d r-crq vhz vbn vvn vvg d n1, vbz dt av pc-acp vbi vvn.
(39) treatise (DIV2)
2315
Image 12
7815
That which the Scripture againe and againe vrgeth, we must not lightly passe ouer, but giue the more diligent heede thereunto.
That which the Scripture again and again urges, we must not lightly pass over, but give the more diligent heed thereunto.
d r-crq dt n1 av cc av vvz, pns12 vmb xx av-j vvi a-acp, cc-acp vvb dt av-dc j n1 av.
(39) treatise (DIV2)
2315
Image 12
7816
§. 200. Of Pauls iealousie ouer himselfe.
§. 200. Of Paul's jealousy over himself.
§. crd pp-f npg1 n1 p-acp px31.
(39) treatise (DIV2)
2315
Image 12
7817
IN that vpon the mention of his chaine Saint Paul reneweth his desire of this point,
IN that upon the mention of his chain Saint Paul Reneweth his desire of this point,
p-acp cst p-acp dt n1 pp-f po31 n1 n1 np1 vvz po31 n1 pp-f d n1,
(39) treatise (DIV2)
2316
Image 12
7818
namely, that hee may speake boldly, as if he had thus said; Because I am chained, I doe the rather desire boldnesse of speech:
namely, that he may speak boldly, as if he had thus said; Because I am chained, I do the rather desire boldness of speech:
av, cst pns31 vmb vvi av-j, c-acp cs pns31 vhd av vvn; c-acp pns11 vbm vvn, pns11 vdb dt av-c vvi n1 pp-f n1:
(39) treatise (DIV2)
2316
Image 12
7819
I note foure commendable vertues in him. 1 An holy iealousie which he had of his owne weakenesse.
I note foure commendable Virtues in him. 1 an holy jealousy which he had of his own weakness.
pns11 vvb crd j n2 p-acp pno31. vvd dt j n1 r-crq pns31 vhd pp-f po31 d n1.
(39) treatise (DIV2)
2316
Image 12
7820
2 An earnest desire of well performing his function. 3 An inuincible resolution to hold out to the end. 2 an earnest desire of well performing his function. 3 an invincible resolution to hold out to the end.
crd dt j n1 pp-f av vvg po31 n1. crd dt j n1 pc-acp vvi av p-acp dt n1.
(39) treatise (DIV2)
2318
Image 12
7821
4 A strong affiance in the power of God.
4 A strong affiance in the power of God.
crd dt j n1 p-acp dt n1 pp-f np1.
(39) treatise (DIV2)
2320
Image 12
7822
1 For the first, he was not ignorant that an iron chaine, a keeper continually by one, restraint of liberty,
1 For the First, he was not ignorant that an iron chain, a keeper continually by one, restraint of liberty,
vvn p-acp dt ord, pns31 vbds xx j cst dt n1 n1, dt n1 av-j p-acp crd, n1 pp-f n1,
(39) treatise (DIV2)
2321
Image 12
7823
and feare of greater danger, were greeuous to the flesh, ( For no chastening for the present seemeth to be ioyous,
and Fear of greater danger, were grievous to the Flesh, (For not chastening for the present seems to be joyous,
cc n1 pp-f jc n1, vbdr j p-acp dt n1, (c-acp xx vvg p-acp dt n1 vvz pc-acp vbi j,
(39) treatise (DIV2)
2321
Image 12
7824
but grieuous ) that they might be meanes to dant the freest spirit, and to make the most couragious fearefull, that hee himselfe was flesh & blood, that there needed more then flesh,but grievous) that they might be means to daunt the Freest Spirit, and to make the most courageous fearful, that he himself was Flesh & blood, that there needed more then Flesh,
cc-acp j) cst pns32 vmd vbi n2 pc-acp vvi dt js n1, cc pc-acp vvi dt av-ds j j, cst pns31 px31 vbds n1 cc n1, cst a-acp vvd dc cs n1,
(39) treatise (DIV2)
2321
Image 12
7825
euen Gods Spirit to vphold a man, to make him bold to performe his duty in a chaine:
even God's Spirit to uphold a man, to make him bold to perform his duty in a chain:
av-j ng1 n1 pc-acp vvi dt n1, pc-acp vvi pno31 j pc-acp vvi po31 n1 p-acp dt n1:
(39) treatise (DIV2)
2321
Image 12
7826
wherefore though yet he were not danted, yet he desireth Gods helpe in regard of his present affliction to support his spirit, and keepe him from fainting.
Wherefore though yet he were not daunted, yet he Desires God's help in regard of his present affliction to support his Spirit, and keep him from fainting.
c-crq cs av pns31 vbdr xx vvn, av pns31 vvz n2 vvi p-acp n1 pp-f po31 j n1 pc-acp vvi po31 n1, cc vvi pno31 p-acp vvg.
(39) treatise (DIV2)
2321
Image 12
7827
§. 201. Of Pauls desire well to performe his function.
§. 201. Of Paul's desire well to perform his function.
§. crd pp-f npg1 n1 av pc-acp vvi po31 n1.
(39) treatise (DIV2)
2321
Image 12
7828
2 For the second, such was his desire of courage and boldnesse to performe his function as he ought, that being in a chaine, he desireth rather still in his chaine so to doe,
2 For the second, such was his desire of courage and boldness to perform his function as he ought, that being in a chain, he Desires rather still in his chain so to do,
crd p-acp dt ord, d vbds po31 n1 pp-f n1 cc n1 pc-acp vvi po31 n1 c-acp pns31 vmd, cst vbg p-acp dt n1, pns31 vvz av av p-acp po31 n1 av pc-acp vdi,
(39) treatise (DIV2)
2322
Image 12
7829
then to be freed from his chain.
then to be freed from his chain.
cs pc-acp vbi vvn p-acp po31 n1.
(39) treatise (DIV2)
2322
Image 12
7830
For one would haue thought that being afflicted, he should most of all haue desired the remouall of the affliction:
For one would have Thought that being afflicted, he should most of all have desired the removal of the affliction:
p-acp pi vmd vhi vvn cst vbg vvn, pns31 vmd av-ds pp-f d vhb vvn dt n1 pp-f dt n1:
(39) treatise (DIV2)
2322
Image 12
7831
but hee preferred that before this: as is more cleare & euident by that which he said to the Elders of Ephesus, when hee tooke his farewell of them;
but he preferred that before this: as is more clear & evident by that which he said to the Elders of Ephesus, when he took his farewell of them;
cc-acp pns31 vvd cst p-acp d: c-acp vbz av-dc j cc j p-acp d r-crq pns31 vvd p-acp dt n2-jn pp-f np1, c-crq pns31 vvd po31 n1 pp-f pno32;
(39) treatise (DIV2)
2322
Image 12
7832
I count not my life deare vnto my selfe, so that I may finish my course with ioy, I count not my life deer unto my self, so that I may finish my course with joy,
pns11 vvb xx po11 n1 j-jn p-acp po11 n1, av cst pns11 vmb vvi po11 n1 p-acp n1,
(39) treatise (DIV2)
2322
Image 12
7833
and the ministry which I haue receiued of the Lord Iesus, to testifie the Gospell of the grace of God. and the Ministry which I have received of the Lord Iesus, to testify the Gospel of the grace of God.
cc dt n1 r-crq pns11 vhb vvn pp-f dt n1 np1, pc-acp vvi dt n1 pp-f dt n1 pp-f np1.
(39) treatise (DIV2)
2322
Image 12
7834
§. 202. Of Pauls constant resolution.
§. 202. Of Paul's constant resolution.
§. crd pp-f npg1 j n1.
(39) treatise (DIV2)
2322
Image 12
7835
3 For the third, though hee had suffered much, yet as yet he had not resisted vnto blood: though his liberty were restrained,
3 For the third, though he had suffered much, yet as yet he had not resisted unto blood: though his liberty were restrained,
crd p-acp dt ord, cs pns31 vhd vvn d, av c-acp av pns31 vhd xx vvn p-acp n1: c-acp po31 n1 vbdr vvn,
(39) treatise (DIV2)
2323
Image 12
7836
yet his blood and life were preserued; therefore hee still continueth to fight the Lords battaile, and to maintaine his quarrell:
yet his blood and life were preserved; Therefore he still Continueth to fight the lords battle, and to maintain his quarrel:
av po31 n1 cc n1 vbdr vvn; av pns31 av vvz pc-acp vvi dt n2 n1, cc pc-acp vvi po31 n1:
(39) treatise (DIV2)
2323
Image 12
7837
In a chaine hee preached, and still desireth boldly to preach, yea, though it were in a chaine.
In a chain he preached, and still Desires boldly to preach, yea, though it were in a chain.
p-acp dt n1 pns31 vvd, cc av vvz av-j pc-acp vvi, uh, cs pn31 vbdr p-acp dt n1.
(39) treatise (DIV2)
2323
Image 12
7838
Doth hee not herein manifest a braue spirit, an vndanted mind, an inuincible courage? §. 203. Of Pauls stedfast Faith.
Does he not herein manifest a brave Spirit, an undaunted mind, an invincible courage? §. 203. Of Paul's steadfast Faith.
vdz pns31 xx av j dt j n1, dt j n1, dt j n1? §. crd pp-f npg1 j n1.
(39) treatise (DIV2)
2323
Image 12
7839
4 FOr the fourth, assuredly hee beleeued that God was able to giue him courage and boldnesse, notwithstanding his chaine,
4 FOr the fourth, assuredly he believed that God was able to give him courage and boldness, notwithstanding his chain,
crd p-acp dt ord, av-vvn pns31 vvd cst np1 vbds j pc-acp vvi pno31 n1 cc n1, c-acp po31 n1,
(39) treatise (DIV2)
2324
Image 12
7840
and mauger the fury and rage of all his enemies, or else would he not haue desired boldnesse,
and maugre the fury and rage of all his enemies, or Else would he not have desired boldness,
cc p-acp dt n1 cc n1 pp-f d po31 n2, cc av vmd pns31 xx vhi vvn n1,
(39) treatise (DIV2)
2324
Image 12
7841
now that he was in the power of his aduersaries:
now that he was in the power of his Adversaries:
av cst pns31 vbds p-acp dt n1 pp-f po31 n2:
(39) treatise (DIV2)
2324
Image 12
7842
but well hee knew that they which chained him, were chained by his Master Christ Iesus, who led captiuity captiue: so as they could no further restraine him then his Master permitted them;
but well he knew that they which chained him, were chained by his Master christ Iesus, who led captivity captive: so as they could no further restrain him then his Master permitted them;
cc-acp av pns31 vvd cst pns32 r-crq vvd pno31, vbdr vvn p-acp po31 n1 np1 np1, r-crq vvn n1 j-jn: av c-acp pns32 vmd av-dx av-jc vvi pno31 av po31 n1 vvd pno32;
(39) treatise (DIV2)
2324
Image 12
7843
and he was not ignorant (for himselfe said it) that though he himselfe suffered vnto bonds,
and he was not ignorant (for himself said it) that though he himself suffered unto bonds,
cc pns31 vbds xx j (p-acp px31 vvd pn31) cst cs pns31 px31 vvd p-acp n2,
(39) treatise (DIV2)
2324
Image 12
7844
yet the Word of God was not bound: they chained his body, but they could not chaine Gods Word.yet the Word of God was not bound: they chained his body, but they could not chain God's Word.
av dt n1 pp-f np1 vbds xx vvn: pns32 vvd po31 n1, cc-acp pns32 vmd xx vvi npg1 n1.
(39) treatise (DIV2)
2324
Image 12
7845
§. 204. Of the excellency of the foure forenamed Vertues. BEhold here a rare example: rare for the excellency, and rare for the scarcity of it.
§. 204. Of the excellency of the foure forenamed Virtues. BEhold Here a rare Exampl: rare for the excellency, and rare for the scarcity of it.
§. crd pp-f dt n1 pp-f dt crd j-vvn n2. vvb av dt j n1: j p-acp dt n1, cc j p-acp dt n1 pp-f pn31.
(39) treatise (DIV2)
2324
Image 12
7846
Admirable vertues were these, worthy our imitation.
Admirable Virtues were these, worthy our imitation.
j n2 vbdr d, j po12 n1.
(39) treatise (DIV2)
2325
Image 12
7847
1 They who maintaine in them such an holy iealousie, fearing lest through the weakenesse of the flesh they may be danted with affliction, will be the more watchfull ouer themselues, more earnest with the Lord in prayer to assist and vphold them,
1 They who maintain in them such an holy jealousy, fearing lest through the weakness of the Flesh they may be daunted with affliction, will be the more watchful over themselves, more earnest with the Lord in prayer to assist and uphold them,
vvd pns32 r-crq vvb p-acp pno32 d dt j n1, vvg cs p-acp dt n1 pp-f dt n1 pns32 vmb vbi vvn p-acp n1, vmb vbi dt av-dc j p-acp px32, av-dc j p-acp dt n1 p-acp n1 pc-acp vvi cc vvi pno32,
(39) treatise (DIV2)
2326
Image 12
7848
and more desirous of the helpe of others prayers, as Saint Paul here was:
and more desirous of the help of Others Prayers, as Saint Paul Here was:
cc av-dc j pp-f dt n1 pp-f n2-jn n2, c-acp n1 np1 av vbds:
(39) treatise (DIV2)
2326
Image 12
7849
such haue beene found to stand out to the last cast stedfastly, when proud crackers haue beene quailed.
such have been found to stand out to the last cast steadfastly, when proud crackers have been quailed.
d vhb vbn vvn pc-acp vvi av p-acp dt ord vvd av-j, c-crq j n2 vhb vbn vvn.
(39) treatise (DIV2)
2326
Image 12
7850
2 To desire while a man is vnder the crosse, rather to preach boldly, then to haue the crosse remoued, argueth a great zeale of Gods glory,
2 To desire while a man is under the cross, rather to preach boldly, then to have the cross removed, argue a great zeal of God's glory,
crd pc-acp vvi cs dt n1 vbz p-acp dt n1, av-c pc-acp vvi av-j, cs pc-acp vhi dt n1 vvd, vvz dt j n1 pp-f npg1 n1,
(39) treatise (DIV2)
2327
Image 12
7851
and a true desire of the progresse of the Gospell, and edification of the Church: for thus he preferreth these before his owne ease, liberty, yea, and life too.
and a true desire of the progress of the Gospel, and edification of the Church: for thus he preferreth these before his own ease, liberty, yea, and life too.
cc dt j n1 pp-f dt n1 pp-f dt n1, cc n1 pp-f dt n1: c-acp av pns31 vvz d p-acp po31 d n1, n1, uh, cc n1 av.
(39) treatise (DIV2)
2327
Image 12
7852
3 Constancy is that which setteth the crowne vpon a mans head.
3 Constancy is that which sets the crown upon a men head.
crd n1 vbz d r-crq vvz dt n1 p-acp dt ng1 n1.
(39) treatise (DIV2)
2328
Image 12
7853
They who after they haue endured some trials, shrinke in their heads, and giue ouer the fight before their life be ended, loose the glory of their former valour.
They who After they have endured Some trials, shrink in their Heads, and give over the fight before their life be ended, lose the glory of their former valour.
pns32 r-crq p-acp pns32 vhb vvn d n2, vvb p-acp po32 n2, cc vvi p-acp dt n1 p-acp po32 n1 vbb vvn, vvb dt n1 pp-f po32 j n1.
(39) treatise (DIV2)
2328
Image 12
7854
4 But to be perswaded, that God is able to enable his seruants in all distresses and difficulties to doe that worke whereunto he sendeth them, notwithstanding their owne weakenesse,
4 But to be persuaded, that God is able to enable his Servants in all Distresses and difficulties to do that work whereunto he sends them, notwithstanding their own weakness,
crd cc-acp p-acp vbi vvn, cst np1 vbz j pc-acp vvi po31 n2 p-acp d n2 cc n2 pc-acp vdi d vvi c-crq pns31 vvz pno32, c-acp po32 d n1,
(39) treatise (DIV2)
2329
Image 12
7855
and their aduersaries power, will make men not feare what can be done against them, but still hold on vnto the end.
and their Adversaries power, will make men not Fear what can be done against them, but still hold on unto the end.
cc po32 ng1 n1, vmb vvi n2 xx vvi r-crq vmb vbi vdn p-acp pno32, cc-acp av vvb a-acp p-acp dt n1.
(39) treatise (DIV2)
2329
Image 12
7856
§. 205. How most mens disposition is contrary to Pauls. THus we see what rare and excellent vertues these be.
§. 205. How most men's disposition is contrary to Paul's. THus we see what rare and excellent Virtues these be.
§. crd c-crq ds ng2 n1 vbz j-jn p-acp npg1. av pns12 vvb r-crq j cc j n2 d vbi.
(39) treatise (DIV2)
2329
Image 12
7857
But alasse they are too rare and scarce among men: as appeareth by their contrary disposition: For
But alas they Are too rare and scarce among men: as appears by their contrary disposition: For
p-acp uh pns32 vbr av j cc av-j p-acp n2: c-acp vvz p-acp po32 j-jn n1: c-acp
(39) treatise (DIV2)
2330
Image 12
7858
1 Many after they haue endured some small trials, grow so insolent thereupon, that they thinke they can neuer be moued,
1 Many After they have endured Some small trials, grow so insolent thereupon, that they think they can never be moved,
vvd d c-acp pns32 vhb vvn d j n2, vvb av j av, cst pns32 vvb pns32 vmb av-x vbi vvn,
(39) treatise (DIV2)
2331
Image 12
7859
and so forget God, and care not to seeke helpe and assurance from him.
and so forget God, and care not to seek help and assurance from him.
cc av vvb np1, cc vvb xx pc-acp vvi n1 cc n1 p-acp pno31.
(39) treatise (DIV2)
2331
Image 12
7860
2 If they call vpon him, it is rather for deliuerance from that present crosse, in regard of their owne ease,
2 If they call upon him, it is rather for deliverance from that present cross, in regard of their own ease,
crd cs pns32 vvb p-acp pno31, pn31 vbz av-c p-acp n1 p-acp d j n1, p-acp n1 pp-f po32 d n1,
(39) treatise (DIV2)
2332
Image 12
7861
then for any ability to honour God, or doe good vnto his Church:
then for any ability to honour God, or do good unto his Church:
av p-acp d n1 p-acp n1 np1, cc vdb j p-acp po31 n1:
(39) treatise (DIV2)
2332
Image 12
7862
when men are any way afflicted, they account deliuerance from it a great happinesse, and therefore aboue all desire it:
when men Are any Way afflicted, they account deliverance from it a great happiness, and Therefore above all desire it:
c-crq n2 vbr d n1 vvn, pns32 vvb n1 p-acp pn31 dt j n1, cc av p-acp d n1 pn31:
(39) treatise (DIV2)
2332
Image 12
7863
Oh that I were at liberty, saith the prisoner: Oh that I were in my Country, saith the captiue:
O that I were At liberty, Says the prisoner: O that I were in my Country, Says the captive:
uh cst pns11 vbdr p-acp n1, vvz dt n1: uh cst pns11 vbdr p-acp po11 n1, vvz dt j-jn:
(39) treatise (DIV2)
2332
Image 12
7864
Oh that I had health, saith the sicke man: and I wealth, saith the poore man.
O that I had health, Says the sick man: and I wealth, Says the poor man.
uh cst pns11 vhd n1, vvz dt j n1: cc pns11 n1, vvz dt j n1.
(39) treatise (DIV2)
2332
Image 12
7865
3 So farre they are from resisting vnto blood, and induring till death, that so soone as persecution ariseth for the Gospel, they are presently so offended and affrighted that they forsake their profession.
3 So Far they Are from resisting unto blood, and enduring till death, that so soon as persecution arises for the Gospel, they Are presently so offended and affrighted that they forsake their profession.
crd av av-j pns32 vbr p-acp vvg p-acp n1, cc vvg p-acp n1, cst av av c-acp n1 vvz p-acp dt n1, pns32 vbr av-j av vvn cc vvd cst pns32 vvb po32 n1.
(39) treatise (DIV2)
2333
Image 12
7866
4 They so dread their aduersaries power, and so doub• of Gods almighty power and good prouidence, that they thinke it in vaine to call vpon God.
4 They so dread their Adversaries power, and so doub• of God's almighty power and good providence, that they think it in vain to call upon God.
crd pns32 av vvb po32 ng1 n1, cc av n1 pp-f n2 j-jn n1 cc j n1, cst pns32 vvb pn31 p-acp j pc-acp vvi p-acp np1.
(39) treatise (DIV2)
2334
Image 12
7867
The want of the forenamed graces in most men, ma•keth them to be the more admirable in them who hau• them;
The want of the forenamed graces in most men, ma•keth them to be the more admirable in them who hau• them;
dt n1 pp-f dt j-vvn n2 p-acp ds n2, vvz pno32 pc-acp vbi dt av-dc j p-acp pno32 r-crq n1 pno32;
(39) treatise (DIV2)
2335
Image 12
7868
and it ought to moue vs to seeke the more carefull after them. §. 206. Of the necessity of preaching boldly.
and it ought to move us to seek the more careful After them. §. 206. Of the necessity of preaching boldly.
cc pn31 vmd pc-acp vvi pno12 pc-acp vvi dt av-dc j p-acp pno32. §. crd pp-f dt n1 pp-f vvg av-j.
(39) treatise (DIV2)
2335
Image 12
7869
THe last clause is this, as I ought to speake:
THe last clause is this, as I ought to speak:
dt ord n1 vbz d, c-acp pns11 vmd pc-acp vvi:
(39) treatise (DIV2)
2336
Image 12
7870
which some take to be set downe by the Apostle as a further motiue to stirre them vp to pray for vtterance and boldnes of speech in this behalfe,
which Some take to be Set down by the Apostle as a further motive to stir them up to pray for utterance and boldness of speech in this behalf,
r-crq d vvb pc-acp vbi vvn a-acp p-acp dt n1 p-acp dt jc n1 pc-acp vvi pno32 a-acp pc-acp vvi p-acp n1 cc n1 pp-f n1 p-acp d n1,
(39) treatise (DIV2)
2336
Image 12
7871
because it was his bounden duty, necessity was laid vpon him, hee ought so to speake: whence may bee obserued that,
Because it was his bounden duty, necessity was laid upon him, he ought so to speak: whence may be observed that,
c-acp pn31 vbds po31 vvn n1, n1 vbds vvn p-acp pno31, pns31 vmd av pc-acp vvi: c-crq vmb vbi vvn cst,
(39) treatise (DIV2)
2336
Image 12
7872
It is not a matter arbitrary for a Minister to preach the Gospell, and that boldly, but a necessary thing. It is not a matter arbitrary for a Minister to preach the Gospel, and that boldly, but a necessary thing.
pn31 vbz xx dt n1 j-jn p-acp dt n1 pc-acp vvi dt n1, cc cst av-j, cc-acp dt j n1.
(39) treatise (DIV2)
2337
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7873
Necessity is laid vpon mee (saith the Apostle) and woe vnto me if I preach not the Gospell. Necessity is laid upon me (Says the Apostle) and woe unto me if I preach not the Gospel.
n1 vbz vvn p-acp pno11 (vvz dt n1) cc n1 p-acp pno11 cs pns11 vvb xx dt n1.
(39) treatise (DIV2)
2337
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7874
As much may bee said of all Ministers: Their offices require as much, the charge is committed vnto them.
As much may be said of all Ministers: Their Offices require as much, the charge is committed unto them.
p-acp d vmb vbi vvn pp-f d n2: po32 n2 vvi p-acp d, dt n1 vbz vvn p-acp pno32.
(39) treatise (DIV2)
2337
Image 12
7875
They who doe it not, omit their bounden duty: wherefore euery sleight occasion should not be an hinderance to them.
They who doe it not, omit their bounden duty: Wherefore every sleight occasion should not be an hindrance to them.
pns32 r-crq n1 pn31 xx, vvb po32 vvn n1: c-crq d n1 n1 vmd xx vbi dt n1 p-acp pno32.
(39) treatise (DIV2)
2337
Image 12
7876
§. 207. Of preaching after a right manner.
§. 207. Of preaching After a right manner.
§. crd pp-f vvg p-acp dt j-jn n1.
(39) treatise (DIV2)
2337
Image 12
7877
BVt I take this clause rather to declare the manner of preaching, then a motiue to preach:
But I take this clause rather to declare the manner of preaching, then a motive to preach:
cc-acp pns11 vvb d n1 av-c pc-acp vvi dt n1 pp-f vvg, cs dt n1 pc-acp vvi:
(39) treatise (DIV2)
2338
Image 12
7878
and to haue reference both to his function, and also to his condition:
and to have Referente both to his function, and also to his condition:
cc pc-acp vhi n1 av-d p-acp po31 n1, cc av p-acp po31 n1:
(39) treatise (DIV2)
2338
Image 12
7879
that he may so speake as becommeth an Ambassador, and so also as becommeth one which was in bonds. Hence first note that,
that he may so speak as becomes an Ambassador, and so also as becomes one which was in bonds. Hence First note that,
cst pns31 vmb av vvi a-acp vvz dt n1, cc av av c-acp vvz pi r-crq vbds p-acp n2. av ord n1 cst,
(39) treatise (DIV2)
2338
Image 12
7880
It is not sufficient for a Minister to preach, vnlesse it bee done after a right manner: It is not sufficient for a Minister to preach, unless it be done After a right manner:
pn31 vbz xx j p-acp dt n1 pc-acp vvi, cs pn31 vbb vdn p-acp dt j-jn n1:
(39) treatise (DIV2)
2339
Image 12
7881
What is required vnto the manner of preaching I shewed before:
What is required unto the manner of preaching I showed before:
q-crq vbz vvn p-acp dt n1 pp-f vvg pns11 vvd a-acp:
(39) treatise (DIV2)
2339
Image 12
7882
the point in generall is againe vrged by this Apostle, Col. 4. 4. And by Saint Peter saying, If any speake let him speak as the oracles of God.
the point in general is again urged by this Apostle, Col. 4. 4. And by Saint Peter saying, If any speak let him speak as the oracles of God.
dt n1 p-acp n1 vbz av vvn p-acp d n1, np1 crd crd cc p-acp n1 np1 vvg, cs d vvb vvb pno31 vvi p-acp dt n2 pp-f np1.
(39) treatise (DIV2)
2339
Image 12
7883
Thus in other functions doth the Apostle require aright manner of performing them. Rom. 12. 8.
Thus in other functions does the Apostle require aright manner of performing them. Rom. 12. 8.
av p-acp j-jn n2 vdz dt n1 vvb av n1 pp-f vvg pno32. np1 crd crd
(39) treatise (DIV2)
2339
Image 12
7884
The same Lord who requireth the duty it selfe, hath prescribed the right manner of performing it,
The same Lord who requires the duty it self, hath prescribed the right manner of performing it,
dt d n1 r-crq vvz dt n1 pn31 n1, vhz vvn dt j-jn n1 pp-f vvg pn31,
(39) treatise (DIV2)
2340
Image 12
7885
so as our obedience and faithfulnesse is declared by the one, as wel as by the other.
so as our Obedience and faithfulness is declared by the one, as well as by the other.
av c-acp po12 n1 cc n1 vbz vvn p-acp dt crd, c-acp av c-acp p-acp dt n-jn.
(39) treatise (DIV2)
2340
Image 12
7886
In the duties which wee performe, let vs carefully obserue how they ought to bee performed,
In the duties which we perform, let us carefully observe how they ought to be performed,
p-acp dt n2 r-crq pns12 vvb, vvb pno12 av-j vvi c-crq pns32 vmd pc-acp vbi vvn,
(39) treatise (DIV2)
2341
Image 12
7887
if at least in the performance of them wee desire to be accepted. Little is this in regard by many:
if At least in the performance of them we desire to be accepted. Little is this in regard by many:
cs p-acp ds p-acp dt n1 pp-f pno32 pns12 vvb pc-acp vbi vvn. j vbz d p-acp n1 p-acp d:
(39) treatise (DIV2)
2341
Image 12
7888
for to insist in the point in hand, how loosely, how coldly, how trudely doe many preach the Word? as if it were inough onely to preach.
for to insist in the point in hand, how loosely, how coldly, how trudely do many preach the Word? as if it were enough only to preach.
c-acp pc-acp vvi p-acp dt n1 p-acp n1, c-crq av-j, c-crq av-jn, c-crq av-j vdb d vvi dt n1? c-acp cs pn31 vbdr av-d j pc-acp vvi.
(39) treatise (DIV2)
2341
Image 12
7889
Againe others fal into an other extreame:
Again Others fall into an other extreme:
av n2-jn vvi p-acp dt n-jn j-jn:
(39) treatise (DIV2)
2341
Image 12
7890
they preach the Word too curiously, too conceitedly, too vainely, with too great affectation and ostentation.
they preach the Word too curiously, too conceitedly, too vainly, with too great affectation and ostentation.
pns32 vvb dt n1 av av-j, av av-j, av av-j, p-acp av j n1 cc n1.
(39) treatise (DIV2)
2341
Image 12
7891
Little doth God regard such paines: little comfort can Ministers reape thereby. §. 208. Of a Ministers carrying of himselfe according to his present estate. AGaine, the Apostle implieth that,
Little does God regard such pains: little Comfort can Ministers reap thereby. §. 208. Of a Ministers carrying of himself according to his present estate. Again, the Apostle Implies that,
np1 vdz np1 vvi d n2: j n1 vmb n2 vvi av. §. crd pp-f dt n2 vvg pp-f px31 vvg p-acp po31 j n1. av, dt n1 vvz cst,
(39) treatise (DIV2)
2341
Image 12
7892
A Minister in bonds must haue respect to his present condition, accordingly to carry himselfe: as he may not by his timorousnesse betray Gods truth:A Minister in bonds must have respect to his present condition, accordingly to carry himself: as he may not by his timorousness betray God's truth:
dt n1 p-acp n2 vmb vhi n1 p-acp po31 j n1, av-vvg p-acp vvb px31: c-acp pns31 vmb xx p-acp po31 n1 vvi npg1 n1:
(39) treatise (DIV2)
2343
Image 12
7893
so neither by his indiscreete and ouer-great boldnesse indanger the same.
so neither by his indiscreet and overgreat boldness endanger the same.
av av-dx p-acp po31 j cc j n1 vvi dt d.
(39) treatise (DIV2)
2343
Image 12
7894
This doth Christ imply vnder that generall precept, Be wise as serpents, and innocent as doues.
This does christ imply under that general precept, Be wise as Serpents, and innocent as Dove.
d vdz np1 vvi p-acp d j n1, vbb j c-acp n2, cc j-jn c-acp n2.
(39) treatise (DIV2)
2343
Image 12
7895
Doue-like innocency will keepe vs from all fraudulent dealing, so as wee shall not deceiue our Master,
Dovelike innocency will keep us from all fraudulent dealing, so as we shall not deceive our Master,
j n1 vmb vvi pno12 p-acp d j n-vvg, av c-acp pns12 vmb xx vvi po12 n1,
(39) treatise (DIV2)
2343
Image 12
7896
and abuse that trust which hee putteth in vs. Serpent-like wisdome will make vs preuent many mischeefes, which otherwise through rashnes we might fall into.
and abuse that trust which he putteth in us Serpent-like Wisdom will make us prevent many mischiefs, which otherwise through rashness we might fallen into.
cc vvi d n1 r-crq pns31 vvz p-acp pno12 j n1 vmb vvi pno12 vvi d n2, r-crq av p-acp n1 pns12 vmd vvi p-acp.
(39) treatise (DIV2)
2343
Image 12
7897
Such wisdome vsed the Counsell at Ierusalem, when they did forbeare to bee too violent against all the rites of Moses Law,
Such Wisdom used the Counsel At Ierusalem, when they did forbear to be too violent against all the Rites of Moses Law,
d n1 vvd dt n1 p-acp np1, c-crq pns32 vdd vvi pc-acp vbi av j p-acp d dt n2 pp-f np1 n1,
(39) treatise (DIV2)
2343
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7898
because of the multitude of Iewes which beleeued, and permitted Abstinence from blood, and from that which was strangled:
Because of the multitude of Iewes which believed, and permitted Abstinence from blood, and from that which was strangled:
c-acp pp-f dt n1 pp-f np2 r-crq vvn, cc vvd n1 p-acp n1, cc p-acp d r-crq vbds vvn:
(39) treatise (DIV2)
2343
Image 12
7899
yea it may be probably collected that Saint Paul while he continued, by the space of two years disputing in the schoole of Tyranus which was at Ephesus, preached not particularly against Diana, though in generall hee perswaded the people that They are no Gods which are made with hands, and also perswaded the things which concerne the kingdome of God.
yea it may be probably collected that Saint Paul while he continued, by the Molle of two Years disputing in the school of Tyranus which was At Ephesus, preached not particularly against Diana, though in general he persuaded the people that They Are no God's which Are made with hands, and also persuaded the things which concern the Kingdom of God.
uh pn31 vmb vbi av-j vvn cst n1 np1 n1 pns31 vvd, p-acp dt n1 pp-f crd n2 vvg p-acp dt n1 pp-f np1 r-crq vbds p-acp np1, vvd xx av-j p-acp np1, c-acp p-acp n1 pns31 vvd dt n1 cst pns32 vbr dx n2 r-crq vbr vvn p-acp n2, cc av vvd dt n2 r-crq vvb dt n1 pp-f np1.
(39) treatise (DIV2)
2343
Image 12
7900
For certainly there would haue beene many tumults raised against him, & the Church (as through the malice of Demetrius a siluer-smith there was afterwards) if by name he had inueighed against Diana.
For Certainly there would have been many tumults raised against him, & the Church (as through the malice of Demetrius a silversmith there was afterwards) if by name he had inveighed against Diana.
c-acp av-j a-acp vmd vhi vbn d n2 vvn p-acp pno31, cc dt n1 (c-acp p-acp dt n1 pp-f np1 dt n1 a-acp vbds av) cs p-acp n1 pns31 vhd vvd p-acp np1.
(39) treatise (DIV2)
2343
Image 12
7901
That thus we may, when we are in our enemies power, speake as wee ought to speake, we are to pray for the spirit of wisdome, that wee may discerne things that differ, and that wee may rightly iudge of all circumstances (as are Time, Place, and Persons, with the like) and accordingly behaue our selues.
That thus we may, when we Are in our enemies power, speak as we ought to speak, we Are to pray for the Spirit of Wisdom, that we may discern things that differ, and that we may rightly judge of all Circumstances (as Are Time, Place, and Persons, with the like) and accordingly behave our selves.
cst av pns12 vmb, c-crq pns12 vbr p-acp po12 ng1 n1, vvb c-acp pns12 vmd pc-acp vvi, pns12 vbr p-acp vvb p-acp dt n1 pp-f n1, cst pns12 vmb vvb n2 cst vvb, cc cst pns12 vmb av-jn vvb pp-f d n2 (c-acp vbr n1, n1, cc n2, p-acp dt j) cc av-vvg vvi po12 n2.
(39) treatise (DIV2)
2344
Image 12
7902
That promise which Christ made to his Disciples (saying When they deliuer you vp, it shall bee giuen you in that houre, what yee shall speake:
That promise which christ made to his Disciples (saying When they deliver you up, it shall be given you in that hour, what ye shall speak:
cst n1 r-crq np1 vvd p-acp po31 n2 (vvg c-crq pns32 vvb pn22 a-acp, pn31 vmb vbi vvn pn22 p-acp d n1, r-crq pn22 vmb vvi:
(39) treatise (DIV2)
2344
Image 12
7903
for it is not yee that speake, but the Spirit of your Father which speaketh in you ) and that which more generally he made to al that call vpon him aright (namely, that God will giue the Holy Ghost to them which desire him ) These and such like promises may assure Gods faithfull Ambassadours, that the Lord their Master will giue them vnderstanding how to deliuer their ambassage, for it is not ye that speak, but the Spirit of your Father which speaks in you) and that which more generally he made to all that call upon him aright (namely, that God will give the Holy Ghost to them which desire him) These and such like promises may assure God's faithful ambassadors, that the Lord their Master will give them understanding how to deliver their ambassage,
c-acp pn31 vbz xx pn22 d vvi, cc-acp dt n1 pp-f po22 n1 r-crq vvz p-acp pn22) cc cst r-crq av-dc av-j pns31 vvd p-acp d cst vvb p-acp pno31 av (av, cst np1 vmb vvi dt j n1 p-acp pno32 r-crq vvb pno31) d cc d j n2 vmb vvi n2 j n2, cst dt n1 po32 n1 vmb vvi pno32 n1 c-crq pc-acp vvi po32 n1,
(39) treatise (DIV2)
2344
Image 12
7904
if at least they seeke to vnderstand according to sobriety, & be not too preposterous, following the apprehension of their owne conceit, rather then the direction of Gods word.
if At least they seek to understand according to sobriety, & be not too preposterous, following the apprehension of their own conceit, rather then the direction of God's word.
cs p-acp av-ds pns32 vvb p-acp vvb vvg p-acp n1, cc vbb xx av j, vvg dt n1 pp-f po32 d n1, av-c cs dt n1 pp-f npg1 n1.
(39) treatise (DIV2)
2344
Image 12
7905
O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word, that so thy name may be the more glorified, and thy Church edified. Amen. Oh Lord grant unto thy Servants that with all boldness they may speak thy Word, that so thy name may be the more glorified, and thy Church edified. Amen.
uh n1 vvb p-acp po21 n2 cst p-acp d n1 pns32 vmb vvi po21 n1, cst av po21 n1 vmb vbi dt av-dc vvn, cc po21 n1 vvn. uh-n.
(39) treatise (DIV2)
2344
Image 12
7906
An Analysis or ResoluTION OF A DECLARATION which Christ made of the sinne against the Holy Ghost:
an Analysis or ResoluTION OF A DECLARATION which christ made of the sin against the Holy Ghost:
dt n1 cc n1 pp-f dt n1 r-crq np1 vvd pp-f dt n1 p-acp dt j n1:
(40) analysis (DIV2)
2344
Image 12
7907
Recorded, MATTH. 12. 31, 32. and MARKE 3. 28, 29. IN the Declaration, is noted 1 The Preface, wherein is intimated 1 The certaintie of the point ( Verily ). 2 The authoritie of him that deliuered it ( I say vnto you ). 2 The Point it selfe:
Recorded, MATTHEW. 12. 31, 32. and MARK 3. 28, 29. IN the Declaration, is noted 1 The Preface, wherein is intimated 1 The certainty of the point (Verily). 2 The Authority of him that Delivered it (I say unto you). 2 The Point it self:
vvn, av. crd crd, crd cc np1 crd crd, crd p-acp dt n1, vbz vvn crd dt n1, c-crq vbz vvn crd dt n1 pp-f dt n1 (av-j). crd dt n1 pp-f pno31 cst vvd pn31 (pns11 vvb p-acp pn22). crd dt n1 pn31 n1:
(40) analysis (DIV2)
2344
Image 12
7908
wherein is noted 1 Gods Mercy 1 Declared by forgiuing sinne. 2 Amplified by The sinnes forgiuen.
wherein is noted 1 God's Mercy 1 Declared by forgiving sin. 2 Amplified by The Sins forgiven.
c-crq vbz vvn crd n2 n1 crd vvn p-acp j-vvg n1. crd vvn p-acp dt n2 vvn.
(40) analysis (DIV2)
2344
Image 12
7909
Set foorth by The extent of them All sins wherwith soeuer. The Kinds of them noted. Generally All matter of sinnes. Particularly Blasphemee.
Set forth by The extent of them All Sins wherewith soever. The Kinds of them noted. Generally All matter of Sins. Particularly Blasphemee.
j-vvn av p-acp dt n1 pp-f pno32 d n2 c-crq av. dt n2 pp-f pno32 vvn. np1 d n1 pp-f n2. av-jn np1.
(40) analysis (DIV2)
2344
Image 12
7910
The Persons 1 By whō sin is cōmittee, Men: Sons of me: Amplified by their generality ( whosoeuer ). 2 Against whom sinne is committed.
The Persons 1 By whom since is committee, Men: Sons of me: Amplified by their generality (whosoever). 2 Against whom sin is committed.
dt n2 crd p-acp ro-crq n1 vbz n1, n2: n2 pp-f pno11: vvn p-acp po32 n1 (r-crq). crd p-acp ro-crq n1 vbz vvn.
(40) analysis (DIV2)
2344
Image 12
7911
The Sonne of Men. 2 Gods Iustice. 1 Declared by affording to pardon to the sin against the Holy Ghost. 2 Amplified by setting forth 1 The nature of the sinne,
The Son of Men. 2 God's Justice 1 Declared by affording to pardon to the since against the Holy Ghost. 2 Amplified by setting forth 1 The nature of the sin,
dt n1 pp-f n2. crd n2 n1 crd vvn p-acp vvg pc-acp vvi p-acp dt n1 p-acp dt j n1. crd vvn p-acp vvg av crd dt n1 pp-f dt n1,
(40) analysis (DIV2)
2344
Image 12
7912
and that by The quality of it, in Speaking against: Blaspheming.
and that by The quality of it, in Speaking against: Blaspheming.
cc cst p-acp dt n1 pp-f pn31, p-acp vvg p-acp: vvg.
(40) analysis (DIV2)
2344
Image 12
7913
The obiect against which it is directed The Holy Ghost. 2 The issue of it noted 1 Negatiuely, and that Simply by An indefinite particle, NOT. A generall particle, NEVER.
The Object against which it is directed The Holy Ghost. 2 The issue of it noted 1 Negatively, and that Simply by an indefinite particle, NOT. A general particle, NEVER.
dt n1 p-acp r-crq pn31 vbz vvn dt j n1. crd dt n1 pp-f pn31 vvd crd av-j, cc d av-j p-acp dt j n1, xx. dt j n1, av-x.
(40) analysis (DIV2)
2344
Image 12
7914
Cōparatiuely, by a distinction of times. Nor in this world.Comparatively, by a distinction of times. Nor in this world.
av-j, p-acp dt n1 pp-f n2. ccx p-acp d n1.
(40) analysis (DIV2)
2344
Image 12
7915
Nor in the world to come. 2 Affirmatiuely, in these words, Is in danger of eternall damnation.
Nor in the world to come. 2 Affirmatively, in these words, Is in danger of Eternal damnation.
ccx p-acp dt n1 pc-acp vvi. crd av-j, p-acp d n2, vbz p-acp n1 pp-f j n1.
(40) analysis (DIV2)
2344
Image 12
7916
A TREATISE OF THE SINNE AGAINST THE HOLY GHOST.
A TREATISE OF THE SIN AGAINST THE HOLY GHOST.
dt n1 pp-f dt n1 p-acp dt j n1.
(41) treatise (DIV2)
2344
Image 12
7917
§. 1. Of the occasion that Christ tooke, to declare the sinne against the holy Ghost.
§. 1. Of the occasion that christ took, to declare the sin against the holy Ghost.
§. crd pp-f dt n1 cst np1 vvd, pc-acp vvi dt n1 p-acp dt j n1.
(41) treatise (DIV2)
2344
Image 12
7918
THE Sinne against the holy Ghost, is most plainly and fully laid downe by Christ in his Recrimination, and iust censure of the Scribes and Pharisies, who malitiously slandred and blasphemed the cleare euidence which he gaue of his Diuine power in dispossessing a Diuell, that made the party whom he possessed both blinde and dumbe.
THE Sin against the holy Ghost, is most plainly and Fully laid down by christ in his Recrimination, and just censure of the Scribes and Pharisees, who maliciously slandered and blasphemed the clear evidence which he gave of his Divine power in dispossessing a devil, that made the party whom he possessed both blind and dumb.
dt n1 p-acp dt j n1, vbz av-ds av-j cc av-j vvn a-acp p-acp np1 p-acp po31 n1, cc j n1 pp-f dt n2 cc np2, r-crq av-j vvn cc vvn dt j n1 r-crq pns31 vvd pp-f po31 j-jn n1 p-acp vvg dt n1, cst vvd dt n1 ro-crq pns31 vvd d j cc j.
(41) treatise (DIV2)
2345
Image 12
7919
Their blasphemous slander was, that Christ cast not out diuels but by Beelzebub, the prince of Diuels.
Their blasphemous slander was, that christ cast not out Devils but by Beelzebub, the Prince of Devils.
po32 j n1 vbds, cst np1 vvd xx av n2 p-acp p-acp np1, dt n1 pp-f n2.
(41) treatise (DIV2)
2346
Image 12
7920
This slander doth Christ first remooue, by shewing that it was neither probable, nor possible, that by Satan should Satan be cast out.
This slander does christ First remove, by showing that it was neither probable, nor possible, that by Satan should Satan be cast out.
d n1 vdz np1 ord vvb, p-acp vvg cst pn31 vbds dx j, ccx j, cst p-acp np1 vmd np1 vbi vvn av.
(41) treatise (DIV2)
2347
Image 12
7921
Not probable either in the thing it selfe, or in their opinion who said it. Not in the thing it selfe, because then should Satan bee diuided against himselfe:
Not probable either in the thing it self, or in their opinion who said it. Not in the thing it self, Because then should Satan be divided against himself:
xx j av-d p-acp dt n1 pn31 n1, cc p-acp po32 n1 r-crq vvd pn31. xx p-acp dt n1 pn31 n1, c-acp av vmd np1 vbi vvn p-acp px31:
(41) treatise (DIV2)
2348
Image 12
7922
which is no way likely, for so should he procure his owne ruine:
which is no Way likely, for so should he procure his own ruin:
r-crq vbz dx n1 j, c-acp av vmd pns31 vvi po31 d n1:
(41) treatise (DIV2)
2349
Image 12
7923
as is proued by an induction of three particulars, one of a Kingdome, another of a Citie, the third of an House, neither of which if it be diuided against it selfe can stand: so nor Satan.
as is proved by an induction of three particulars, one of a Kingdom, Another of a city, the third of an House, neither of which if it be divided against it self can stand: so nor Satan.
c-acp vbz vvn p-acp dt n1 pp-f crd n2-j, crd pp-f dt n1, j-jn pp-f dt n1, dt ord pp-f dt n1, dx pp-f r-crq cs pn31 vbb vvn p-acp pn31 n1 vmb vvi: av ccx np1.
(41) treatise (DIV2)
2349
Image 12
7924
Now what probabilitie is there, that Satan an old, politique, experienced Prince, as desirous as any other, to maintaine his owne Power and Dominion, should wittingly seeke his owne ruine and ouerthrow.
Now what probability is there, that Satan an old, politic, experienced Prince, as desirous as any other, to maintain his own Power and Dominion, should wittingly seek his own ruin and overthrow.
av r-crq n1 vbz a-acp, cst np1 dt j, j, j-vvn n1, c-acp j c-acp d n-jn, pc-acp vvi po31 d n1 cc n1, vmd av-j vvi po31 d n1 cc n1.
(41) treatise (DIV2)
2350
Image 12
7925
Nor in their owne opinion was that which they said of Christ probable; because they otherwise thought of other men that cast out diuels.
Nor in their own opinion was that which they said of christ probable; Because they otherwise Thought of other men that cast out Devils.
ccx p-acp po32 d n1 vbds d r-crq pns32 vvd pp-f np1 j; c-acp pns32 av vvd pp-f j-jn n2 cst vvd av n2.
(41) treatise (DIV2)
2351
Image 12
7926
Their owne children (men bred and brought vp among themselues) that cast out diuels,
Their own children (men bred and brought up among themselves) that cast out Devils,
po32 d n2 (n2 vvn cc vvn a-acp p-acp px32) cst vvd av n2,
(41) treatise (DIV2)
2351
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as Christ did, were not by them thought to cast out diuels by the power of Satan,
as christ did, were not by them Thought to cast out Devils by the power of Satan,
c-acp np1 vdd, vbdr xx p-acp pno32 vvd pc-acp vvi av n2 p-acp dt n1 pp-f np1,
(41) treatise (DIV2)
2351
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but by the finger of God.
but by the finger of God.
cc-acp p-acp dt n1 pp-f np1.
(41) treatise (DIV2)
2351
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7929
Is it then likely, that in their consciences they thought that which they vttered with their tongues, that Christ cast out Diuels by the Prince of Diuels?
Is it then likely, that in their Consciences they Thought that which they uttered with their tongues, that christ cast out Devils by the Prince of Devils?
vbz pn31 av j, cst p-acp po32 n2 pns32 vvd cst r-crq pns32 vvd p-acp po32 n2, cst np1 vvd av n2 p-acp dt n1 pp-f n2?
(41) treatise (DIV2)
2351
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7930
That it was not possible, that by Satan, Satan should be cast out, Christ proueth by that superiour power which he casteth one our, must haue ouer him that is cast out:
That it was not possible, that by Satan, Satan should be cast out, christ Proves by that superior power which he Cast one our, must have over him that is cast out:
cst pn31 vbds xx j, cst p-acp np1, np1 vmd vbi vvn av, np1 vvz p-acp d j-jn n1 r-crq pns31 vvz pi po12, vmb vhi p-acp pno31 cst vbz vvn av:
(41) treatise (DIV2)
2352
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he must bee able first to binde him, and then to spoile his house. But Satan hath not a superiour power ouer himselfe:
he must be able First to bind him, and then to spoil his house. But Satan hath not a superior power over himself:
pns31 vmb vbi j ord pc-acp vvi pno31, cc av pc-acp vvi po31 n1. p-acp np1 vhz xx dt j-jn n1 p-acp px31:
(41) treatise (DIV2)
2352
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It is impossible that Satan should be stronger then Satan.
It is impossible that Satan should be Stronger then Satan.
pn31 vbz j cst np1 vmd vbi jc cs np1.
(41) treatise (DIV2)
2352
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7933
Thus our Lord Christ hauing cleane quenched the fire of that blasphemous slander (for a slander cast on him that is innocent, is as a fire-brand put into water) and by his iust apologie stopped their blacke mouthes,
Thus our Lord christ having clean quenched the fire of that blasphemous slander (for a slander cast on him that is innocent, is as a firebrand put into water) and by his just apology stopped their black mouths,
av po12 n1 np1 vhg av-j vvn dt n1 pp-f cst j n1 (c-acp dt n1 vvd p-acp pno31 cst vbz j-jn, vbz p-acp dt n1 vvd p-acp n1) cc p-acp po31 j n1 vvd po32 j-jn n2,
(41) treatise (DIV2)
2353
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so as they had not to oppose against that he said, he setteth forth the high pitch of their impietie, which proceeded to plaine blasphemie against the holy Ghost:
so as they had not to oppose against that he said, he sets forth the high pitch of their impiety, which proceeded to plain blasphemy against the holy Ghost:
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(41) treatise (DIV2)
2353
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and from thence taketh occasion to declare the vile nature, and fearefull issue of that sinne.
and from thence Takes occasion to declare the vile nature, and fearful issue of that sin.
cc p-acp av vvz n1 pc-acp vvi dt j n1, cc j n1 pp-f d n1.
(41) treatise (DIV2)
2353
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Two Euangelists record the Summe of that which Christ deliuered, concerning the sinne against the holy Ghost, I will therefore set downe the text out of them both.
Two Evangelists record the Sum of that which christ Delivered, Concerning the sin against the holy Ghost, I will Therefore Set down the text out of them both.
crd n2 vvb dt n1 pp-f d r-crq np1 vvd, vvg dt n1 p-acp dt j n1, pns11 vmb av vvi a-acp dt n1 av pp-f pno32 d.
(41) treatise (DIV2)
2354
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Matth. 12. 31, 32. Wherefore I say vnto you, All maner of sin and blasphemy shalbe forgiuen vnto men:
Matthew 12. 31, 32. Wherefore I say unto you, All manner of since and blasphemy shall forgiven unto men:
np1 crd crd, crd c-crq pns11 vvb p-acp pn22, d n1 pp-f n1 cc n1 vmb|vbi vvn p-acp n2:
(41) treatise (DIV2)
2354
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but the blasphemy against the holy Ghost, shall not be forgiuen vnto men. And whosoeuer speaketh a word against the Son of man, it shall be forgiuen him:
but the blasphemy against the holy Ghost, shall not be forgiven unto men. And whosoever speaks a word against the Son of man, it shall be forgiven him:
cc-acp dt n1 p-acp dt j n1, vmb xx vbi vvn p-acp n2. cc r-crq vvz dt n1 p-acp dt n1 pp-f n1, pn31 vmb vbi vvn pno31:
(41) treatise (DIV2)
2354
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but whosoeuer speaketh against the holy Ghost, it shall not be forgiuē him, neither in this world,
but whosoever speaks against the holy Ghost, it shall not be forgiven him, neither in this world,
cc-acp r-crq vvz p-acp dt j n1, pn31 vmb xx vbi vvn pno31, av-dx p-acp d n1,
(41) treatise (DIV2)
2354
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nor in the world to come.
nor in the world to come.
ccx p-acp dt n1 pc-acp vvi.
(41) treatise (DIV2)
2354
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Mark. 3. 28, 29. Verily I say vnto you, All sinnes shall be forgiuen vnto the sonnes of men,
Mark. 3. 28, 29. Verily I say unto you, All Sins shall be forgiven unto the Sons of men,
n1. crd crd, crd av-j pns11 vvb p-acp pn22, d n2 vmb vbi vvn p-acp dt n2 pp-f n2,
(41) treatise (DIV2)
2354
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and blasphemies, wherewith soeuer they shall blaspheme.
and Blasphemies, wherewith soever they shall Blaspheme.
cc n2, c-crq av pns32 vmb vvi.
(41) treatise (DIV2)
2354
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But hee that shall blaspheme against the Holy Ghost, hath neuer forgiuenesse, but is in danger of eternall damnation.
But he that shall Blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of Eternal damnation.
p-acp pns31 cst vmb vvi p-acp dt j n1, vhz av-x n1, cc-acp vbz p-acp n1 pp-f j n1.
(41) treatise (DIV2)
2354
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§. 2. Of the inference of Christs censure vpon their slander.
§. 2. Of the Inference of Christ censure upon their slander.
§. crd pp-f dt n1 pp-f npg1 n1 p-acp po32 n1.
(41) treatise (DIV2)
2354
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THE forenamed Recrimination, and censure which Christ gaue of the Scribes and Parisies, is in these words;
THE forenamed Recrimination, and censure which christ gave of the Scribes and Parishes, is in these words;
dt j-vvn n1, cc n1 r-crq np1 vvd pp-f dt n2 cc n2, vbz p-acp d n2;
(41) treatise (DIV2)
2355
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very sharpe indeed it is, but most iust.
very sharp indeed it is, but most just.
av j av pn31 vbz, cc-acp ds j.
(41) treatise (DIV2)
2355
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The reason thereof is intimated by Saint Matthew, in the particle of inference set downe in the first place (Wherefore) and expressed by Saint Marke, in the reason which hee layeth downe in the last place (because they said he had an vncleane spirit.) Very brazen-faced and impudent they were, that durst openly vtter such a vile slander against all probabilitie and possibilitie, yea against their own iudgement and opinion,
The reason thereof is intimated by Saint Matthew, in the particle of Inference Set down in the First place (Wherefore) and expressed by Saint Mark, in the reason which he Layeth down in the last place (Because they said he had an unclean Spirit.) Very brazenfaced and impudent they were, that durst openly utter such a vile slander against all probability and possibility, yea against their own judgement and opinion,
dt n1 av vbz vvn p-acp n1 np1, p-acp dt n1 pp-f n1 vvn a-acp p-acp dt ord n1 (c-crq) cc vvn p-acp n1 vvb, p-acp dt n1 r-crq pns31 vvz a-acp p-acp dt ord n1 (c-acp pns32 vvd pns31 vhd dt j n1.) av j cc j pns32 vbdr, cst vvd av-j vvi d dt j n1 p-acp d n1 cc n1, uh p-acp po32 d n1 cc n1,
(41) treatise (DIV2)
2355
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and therefore Christ thought it not meete to spare them any whit at all. Whence learne, that
and Therefore christ Thought it not meet to spare them any whit At all. Whence Learn, that
cc av np1 vvd pn31 xx vvi pc-acp vvi pno32 d n1 p-acp d. q-crq vvb, cst
(41) treatise (DIV2)
2355
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7949
As sinners wax bold and impudent in sinne, so is the hainousuesse and fearefull issue of their sinne to be discouered. As Sinners wax bold and impudent in sin, so is the hainousuesse and fearful issue of their sin to be discovered.
p-acp n2 vvb j cc j p-acp n1, av vbz dt n1 cc j n1 pp-f po32 n1 pc-acp vbi vvn.
(41) treatise (DIV2)
2356
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Cry aloud (saith the Lord to his Prophet) spare not: shew my people their transgression, Cry aloud (Says the Lord to his Prophet) spare not: show my people their Transgression,
vvb av (vvz dt n1 p-acp po31 n1) vvb xx: vvb po11 n1 po32 n1,
(41) treatise (DIV2)
2356
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and the house of Iaakob their sinnes. Rebuke them sharpely, saith also Saint Paul to Titus. They who are acquainted with the histories of the Prophets, of Christ, and the house of Jacob their Sins. Rebuke them sharply, Says also Saint Paul to Titus. They who Are acquainted with the histories of the prophets, of christ,
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(41) treatise (DIV2)
2356
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and of his Apostles, cannot be ignorant of their holy zeale, in laying open the fearefull estate of notorious sinners, euen to their very faces.
and of his Apostles, cannot be ignorant of their holy zeal, in laying open the fearful estate of notorious Sinners, even to their very faces.
cc pp-f po31 n2, vmbx vbi j pp-f po32 j n1, p-acp vvg av-j dt j n1 pp-f j n2, av p-acp po32 j n2.
(41) treatise (DIV2)
2356
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Thus, if they be not past all recouery, they may bee brought to some compunction and remorse, as the Iews were vpon Peters laying forth the hainousnesse of their sin in crucifying the Lord Iesus.
Thus, if they be not passed all recovery, they may be brought to Some compunction and remorse, as the Iews were upon Peter's laying forth the heinousness of their since in crucifying the Lord Iesus.
av, cs pns32 vbb xx vvn d n1, pns32 vmb vbi vvn p-acp d n1 cc n1, p-acp dt np2 vbdr p-acp npg1 vvg av dt n1 pp-f po32 n1 p-acp vvg dt n1 np1.
(41) treatise (DIV2)
2357
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This reason doth Saint Paul alledge, where he aduiseth Titus to reproue the Cretians sharpely; for he addeth this clause, that they may bee sound in the faith.
This reason does Saint Paul allege, where he adviseth Titus to reprove the Cretians sharply; for he adds this clause, that they may be found in the faith.
d n1 vdz n1 np1 vvb, c-crq pns31 vvz np1 pc-acp vvi dt njp2 av-j; c-acp pns31 vvz d n1, cst pns32 vmb vbi j p-acp dt n1.
(41) treatise (DIV2)
2357
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7955
If those sinners themselues, whose estate is so laide forth, be obstinate, and will not thereby be any whit moued,
If those Sinners themselves, whose estate is so laid forth, be obstinate, and will not thereby be any whit moved,
cs d n2 px32, r-crq n1 vbz av vvn av, vbb j, cc vmb xx av vbi d n1 vvn,
(41) treatise (DIV2)
2358
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nor brought to remorse, but rather wax more impudent (as these Scribes and Pharisies,
nor brought to remorse, but rather wax more impudent (as these Scribes and Pharisees,
ccx vvd p-acp n1, cc-acp av-c vvb av-dc j (c-acp d n2 cc np2,
(41) treatise (DIV2)
2358
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like the Iewes their fore-fathers, who said to Ieremiah, As for the word which thou hast spoken to vs in the name of the Lord, we will not harken vnto thee:
like the Iewes their Forefathers, who said to Jeremiah, As for the word which thou hast spoken to us in the name of the Lord, we will not harken unto thee:
av-j dt np2 po32 n2, r-crq vvd p-acp np1, c-acp p-acp dt n1 r-crq pns21 vh2 vvn p-acp pno12 p-acp dt n1 pp-f dt n1, pns12 vmb xx vvi p-acp pno21:
(41) treatise (DIV2)
2358
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and of whom the Lord said to Ezechiel, The house of Israel will not hearken vnto thee, for they wil not harken vnto me:
and of whom the Lord said to Ezechiel, The house of Israel will not harken unto thee, for they will not harken unto me:
cc pp-f ro-crq dt n1 vvd p-acp np1, dt n1 pp-f np1 vmb xx vvi p-acp pno21, p-acp pns32 vmb xx vvi p-acp pno11:
(41) treatise (DIV2)
2358
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for all the house of Israel are impudent and hardhearted) yet may others be kept from going on in their course,for all the house of Israel Are impudent and hardhearted) yet may Others be kept from going on in their course,
c-acp d dt n1 pp-f np1 vbr j cc j) av vmb n2-jn vbb vvn p-acp vvg a-acp p-acp po32 n1,
(41) treatise (DIV2)
2358
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and from growing to their degree of impudency, as is noted of some in Malachies time, who obseruing the stoutnesse of their fellowes against the Lord, feared the Lord.
and from growing to their degree of impudence, as is noted of Some in Malachies time, who observing the stoutness of their Fellows against the Lord, feared the Lord.
cc p-acp vvg p-acp po32 n1 pp-f n1, c-acp vbz vvn pp-f d p-acp n2 n1, r-crq vvg dt n1 pp-f po32 n2 p-acp dt n1, vvd dt n1.
(41) treatise (DIV2)
2358
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If none at all be wrought vpon by the knowledge of their sinne, then are they made the more inexcusable:
If none At all be wrought upon by the knowledge of their sin, then Are they made the more inexcusable:
cs pi p-acp d vbb vvn p-acp p-acp dt n1 pp-f po32 n1, av vbr pns32 vvn dt av-dc j:
(41) treatise (DIV2)
2359
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and Gods seuere proceeding against them is the more iustified.
and God's severe proceeding against them is the more justified.
cc npg1 j n-vvg p-acp pno32 vbz dt av-dc vvn.
(41) treatise (DIV2)
2359
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Thus much Daniel declareth in his confession vnto God, where first he saith, We haue sinned and committed iniquitie,
Thus much daniel Declareth in his Confessi unto God, where First he Says, We have sinned and committed iniquity,
av d np1 vvz p-acp po31 n1 p-acp np1, c-crq ord pns31 vvz, pns12 vhb vvn cc vvn n1,
(41) treatise (DIV2)
2359
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and haue done wickedly, &c. then he addeth, neither haue we hearkened vnto thy seruants the Prophets: and have done wickedly, etc. then he adds, neither have we harkened unto thy Servants the prophets:
cc vhb vdn av-j, av av pns31 vvz, d vhb pns12 vvd p-acp po21 n2 dt n2:
(41) treatise (DIV2)
2359
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whereby he implieth that the Prophets declared their sinnes, and denounced Gods iudgements against them: whereby he Implies that the prophets declared their Sins, and denounced God's Judgments against them:
c-crq pns31 vvz cst dt n2 vvd po32 n2, cc vvn npg1 n2 p-acp pno32:
(41) treatise (DIV2)
2359
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and thereupon he inferreth, O Lord, Righteousnesse belongeth vnto thee, but vnto vs confusion of faces.
and thereupon he infers, Oh Lord, Righteousness belongeth unto thee, but unto us confusion of faces.
cc av pns31 vvz, uh n1, n1 vvz p-acp pno21, cc-acp p-acp pno12 n1 pp-f n2.
(41) treatise (DIV2)
2359
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Vpon these and other like proofes and reasons Ministers must learne, as they see iust occasion, to put in practise the forenamed Doctrine,
Upon these and other like proofs and Reasons Ministers must Learn, as they see just occasion, to put in practise the forenamed Doctrine,
p-acp d cc j-jn j n2 cc n2 n2 vmb vvi, c-acp pns32 vvb j n1, pc-acp vvi p-acp vvi dt j-vvn n1,
(41) treatise (DIV2)
2360
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and by their holy zeale in laying forth sinne, and the issue thereof, to shew their desire of reclaiming sinners, of staying the infection and contagion of sinne,
and by their holy zeal in laying forth sin, and the issue thereof, to show their desire of reclaiming Sinners, of staying the infection and contagion of sin,
cc p-acp po32 j n1 p-acp vvg av n1, cc dt n1 av, pc-acp vvi po32 n1 pp-f vvg n2, pp-f vvg dt n1 cc n1 pp-f n1,
(41) treatise (DIV2)
2360
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and of iustifying Gods proceeding against sinners. §. 3. Of the resolution and seuerall heads of the text.
and of justifying God's proceeding against Sinners. §. 3. Of the resolution and several Heads of the text.
cc pp-f vvg n2 vvg p-acp n2. §. crd pp-f dt n1 cc j n2 pp-f dt n1.
(41) treatise (DIV2)
2360
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TO passe from the Occasion and Inference of Christs censure, note further the Manner Matter thereof.
TO pass from the Occasion and Inference of Christ censure, note further the Manner Matter thereof.
p-acp vvi p-acp dt n1 cc n1 pp-f npg1 n1, vvb av-jc dt n1 n1 av.
(41) treatise (DIV2)
2361
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Christs manner of setting it forth, is with great ardency and authority, noted in the Preface prefixed before his censure (Verily Isay vnto you.) The particle of asseueration (Verily) declareth his ardencie: his auerring of it in his owne name (I say) sheweth his authoritie.
Christ manner of setting it forth, is with great ardency and Authority, noted in the Preface prefixed before his censure (Verily Saiah unto you.) The particle of asseveration (Verily) Declareth his ardency: his averring of it in his own name (I say) shows his Authority.
npg1 n1 pp-f vvg pn31 av, vbz p-acp j n1 cc n1, vvn p-acp dt n1 vvn p-acp po31 n1 (av-j np1 p-acp pn22.) dt n1 pp-f n1 (av-j) vvz po31 n1: po31 vvg pp-f pn31 p-acp po31 d n1 (pns11 vvb) vvz po31 n1.
(41) treatise (DIV2)
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The matter of Christs censure is 1 Generally propounded. 2 Particularly applied.
The matter of Christ censure is 1 Generally propounded. 2 Particularly applied.
dt n1 pp-f npg1 n1 vbz vvn av-j vvn. crd av-jn vvn.
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In the general proposition is noted 1 The Nature. 2 The Issue. of the sinne censured.
In the general proposition is noted 1 The Nature. 2 The Issue. of the sin censured.
p-acp dt j n1 vbz vvn crd dt n1. crd dt n1. pp-f dt n1 vvn.
(41) treatise (DIV2)
2364
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The Nature thereof is declared by the person against whom it is in speciall directed, namely, against the Holy Ghost.
The Nature thereof is declared by the person against whom it is in special directed, namely, against the Holy Ghost.
dt n1 av vbz vvn p-acp dt n1 p-acp ro-crq pn31 vbz p-acp j vvn, av, p-acp dt j n1.
(41) treatise (DIV2)
2365
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The Issue of it is, that it shall neuer be forgiuen. Both these are amplified by comparing them with the Nature and Issue of other sinnes.
The Issue of it is, that it shall never be forgiven. Both these Are amplified by comparing them with the Nature and Issue of other Sins.
dt n1 pp-f pn31 vbz, cst pn31 vmb av-x vbi vvn. d d vbr vvn p-acp vvg pno32 p-acp dt n1 cc n1 pp-f j-jn n2.
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Other sinnes are committed against the Sonne of Man. This against the Holy Ghost. Other sinnes shall be forgiuen. This shall neuer be forgiuen.
Other Sins Are committed against the Son of Man. This against the Holy Ghost. Other Sins shall be forgiven. This shall never be forgiven.
j-jn n2 vbr vvn p-acp dt n1 pp-f n1 d p-acp dt j n1. j-jn n2 vmb vbi vvn. d vmb av-x vbi vvn.
(41) treatise (DIV2)
2368
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In this comparison is set forth a liuely representation of Gods Mercy and Iustice. Of his Mercy in forgiuing euery sinne committed against the Sonne of Man.
In this comparison is Set forth a lively representation of God's Mercy and Justice Of his Mercy in forgiving every sin committed against the Son of Man.
p-acp d n1 vbz vvn av dt j n1 pp-f npg1 n1 cc n1 pp-f po31 n1 p-acp j-vvg d n1 vvn p-acp dt n1 pp-f n1
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Of his Iustice, in vouchsafing no pardon to the sinne against the Holy Ghost. §. 4. Of the truth and weight of the points heere deliuered.
Of his justice, in vouchsafing no pardon to the sin against the Holy Ghost. §. 4. Of the truth and weight of the points Here Delivered.
pp-f po31 n1, p-acp vvg dx n1 p-acp dt n1 p-acp dt j n1. §. crd pp-f dt n1 cc n1 pp-f dt n2 av vvn.
(41) treatise (DIV2)
2373
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THe first point to be noted is Christs Preface:
THe First point to be noted is Christ Preface:
dt ord n1 pc-acp vbi vvn vbz npg1 n1:
(41) treatise (DIV2)
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whereby he sheweth, that what he deliuereth concerning this point, is both a certaine and infallible truth:
whereby he shows, that what he Delivereth Concerning this point, is both a certain and infallible truth:
c-crq pns31 vvz, cst r-crq pns31 vvz vvg d n1, vbz d dt j cc j n1:
(41) treatise (DIV2)
2374
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and also a point of weight and moment. Christ auerreth it vpon his authoritie and credit.
and also a point of weight and moment. christ averreth it upon his Authority and credit.
cc av dt n1 pp-f n1 cc n1. np1 vvz pn31 p-acp po31 n1 cc n1.
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I say (saith he) I that am a faithfull and true witnesse, I who cannot lye, I who am the very truth, I say. I say (Says he) I that am a faithful and true witness, I who cannot lie, I who am the very truth, I say.
pns11 vvb (vvz pns31) pns11 cst vbm dt j cc j n1, pns11 r-crq vmbx vvi, pns11 r-crq vbm dt j n1, pns11 vvb.
(41) treatise (DIV2)
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So as, of what authoritie our Lord, the eternall Son of God is, this which he hath here deliuered is also,
So as, of what Authority our Lord, the Eternal Son of God is, this which he hath Here Delivered is also,
av a-acp, pp-f r-crq n1 po12 n1, dt j n1 pp-f np1 vbz, d r-crq pns31 vhz av vvn vbz av,
(41) treatise (DIV2)
2374
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namely, true, certaine, infallible, vnchangeable, Heauen and earth shall passe away, but his word shall not passe away.
namely, true, certain, infallible, unchangeable, Heaven and earth shall pass away, but his word shall not pass away.
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With this authority doth Christ oft ratifie and confirme that exposition which he gaue of the Morall Law:
With this Authority does christ oft ratify and confirm that exposition which he gave of the Moral Law:
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and opposeth it to the light credit of the ancient Doctors of the Iewes, saying, You haue heard it said of old, &c. But I say vnto you, &c. so as his authoritie is more then any others can be,
and Opposeth it to the Light credit of the ancient Doctors of the Iewes, saying, You have herd it said of old, etc. But I say unto you, etc. so as his Authority is more then any Others can be,
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for Christ is the onely true Doctor of the Church: as he himselfe testifieth of himselfe, saying, One is your Doctor, euen Christ.
for christ is the only true Doctor of the Church: as he himself Testifieth of himself, saying, One is your Doctor, even christ.
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He hath power in his own name, by his own authoritie to deliuer any thing to his Church:
He hath power in his own name, by his own Authority to deliver any thing to his Church:
pns31 vhz n1 p-acp po31 d n1, p-acp po31 d n1 pc-acp vvi d n1 p-acp po31 n1:
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which power is intimated vnder this imperial phrase (I say.) And herein his manner of teaching is different from all others.
which power is intimated under this imperial phrase (I say.) And herein his manner of teaching is different from all Others.
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For the vsuall phrases of the Prophets were, Thus saith the Lord: The word of the Lord:
For the usual phrases of the prophets were, Thus Says the Lord: The word of the Lord:
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The burden of the word of the Lord: with the like.The burden of the word of the Lord: with the like.
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To make doubt of any thing which Christ saith, is to call his authority into question.
To make doubt of any thing which christ Says, is to call his Authority into question.
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If therefore the word spoken by the Prophets was stedfast, how much more stedfast is the Word spoken by the Lord himselfe, Christ Iesus?
If Therefore the word spoken by the prophets was steadfast, how much more steadfast is the Word spoken by the Lord himself, christ Iesus?
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The particle set by Saint Marke before the clause of Christs authoritie, is in the Greeke Amen, and in the Hebrew signifieth Truth, and so not vnfitly translated Verily. It is a note of an earnest and vehement asseueration.
The particle Set by Saint Mark before the clause of Christ Authority, is in the Greek Amen, and in the Hebrew signifies Truth, and so not unfitly translated Verily. It is a note of an earnest and vehement asseveration.
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Hereby then we are giuen to vnderstand, that the truth heere deliuered is a weightie truth:
Hereby then we Are given to understand, that the truth Here Delivered is a weighty truth:
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not lightly to be regarded, and sleightly passed ouer.
not lightly to be regarded, and slightly passed over.
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For hee which gaue this commandement (Let your communication be yea, yea, nay, nay) would neuer haue added this vehement asseueration,
For he which gave this Commandment (Let your communication be yea, yea, nay, nay) would never have added this vehement asseveration,
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if there had not been need thereof.
if there had not been needs thereof.
cs pc-acp vhd xx vbn av av.
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The reason why Christ first vsed this Preface, was to moue them who heard it, to giue the greater credence,
The reason why christ First used this Preface, was to move them who herd it, to give the greater credence,
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and the more diligent heed to that which hee deliuered, lest at any time they should let it slip.
and the more diligent heed to that which he Delivered, lest At any time they should let it slip.
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And it is thus recorded by the Euangelists, that wee which reade it, or heare, should know that the points heere deliuered are worthy our due and serious meditation:
And it is thus recorded by the Evangelists, that we which read it, or hear, should know that the points Here Delivered Are worthy our due and serious meditation:
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points needfull to be taught and learned. §. 5. Of Gods mercy in forgiuing sinne.
points needful to be taught and learned. §. 5. Of God's mercy in forgiving sin.
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CHrist hauing raised vp the attention of his hearers, by the forenamed Preface, in the next place he mollifieth the seuerity of Gods iustice against the blasphemy of the Holy Ghost, by declaring the riches of his mercy, in respect of all other sinnes, in these words, All sinnes shall be forgiuen vnto the sonnes of men,
christ having raised up the attention of his hearers, by the forenamed Preface, in the next place he mollifieth the severity of God's Justice against the blasphemy of the Holy Ghost, by declaring the riches of his mercy, in respect of all other Sins, in these words, All Sins shall be forgiven unto the Sons of men,
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and blasphemies wherewith soeuer they blaspheme. And whosoeuer speaketh against the Sonne of Man, it shall be forgiuen him. and Blasphemies wherewith soever they Blaspheme. And whosoever speaks against the Son of Man, it shall be forgiven him.
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The mercie of God heere propounded, consisteth in the forgiuenesse of sinne: the greatest euidence of mercy that could be giuen. It is further amplified:
The mercy of God Here propounded, Consisteth in the forgiveness of sin: the greatest evidence of mercy that could be given. It is further amplified:
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1 By the kinds of sinne set downe both generally (all sinnes, all manner of sinne) and particularly (Blasphemie).
1 By the Kinds of sin Set down both generally (all Sins, all manner of sin) and particularly (Blasphemy).
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2 By the persons that commit sinne (sonnes of men) and among them (whosoeuer).
2 By the Persons that commit sin (Sons of men) and among them (whosoever).
crd p-acp dt n2 cst vvb n1 (n2 pp-f n2) cc p-acp pno32 (r-crq).
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3 By the person against whom the sinne is committed (the Sonne of Man)
3 By the person against whom the sin is committed (the Son of Man)
crd p-acp dt n1 p-acp ro-crq dt n1 vbz vvn (dt n1 pp-f n1)
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The first and generall point here to bee noted, is that Sinne may bee forgiuen. A point well knowne to all that know the end of Christs comming, (which was, to saue sinners ) and the true scope and intent of the Gospell, which was to mitigate the rigor of the Law, that saith, Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them.
The First and general point Here to be noted, is that Sin may be forgiven. A point well known to all that know the end of Christ coming, (which was, to save Sinners) and the true scope and intent of the Gospel, which was to mitigate the rigor of the Law, that Says, Cursed is every one that Continueth not in all things which Are written in the book of the Law to do them.
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All the Sacrifices vnder the Law prefigured the truth of this Doctrine: All the Sacrifices under the Law prefigured the truth of this Doctrine:
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and the many promises of the Word both in the old and new Testament, together with the manifold performances thereof to poore sinners, doe abundantly confirme the same.
and the many promises of the Word both in the old and new Testament, together with the manifold performances thereof to poor Sinners, do abundantly confirm the same.
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The true proper reasons hereof are, the mercy of God (who desireth not the death of sinners ) and the Sacrifice of Christ, whereby the Iustice of God is satisfied:
The true proper Reasons hereof Are, the mercy of God (who Desires not the death of Sinners) and the Sacrifice of christ, whereby the justice of God is satisfied:
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in which respect Christ is said to put away sinne by the sacrifice of himselfe.
in which respect christ is said to put away sin by the sacrifice of himself.
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So as there is nothing in the sinner to moue God to passe by his sinnes, So as there is nothing in the sinner to move God to pass by his Sins,
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but onely the sweete concurrence of mercy and iustice in God. Admirable is the comfort which hence ariseth to poore sinners.
but only the sweet concurrence of mercy and Justice in God. Admirable is the Comfort which hence arises to poor Sinners.
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Sinne makes the creature to be most wretched and cursed. By reason thereof hee is odious in the pure eyes of God: Sin makes the creature to be most wretched and cursed. By reason thereof he is odious in the pure eyes of God:
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yea he is lyable to the infinit wrath of God, and to all the fearefull fruits thereof, which are all the iudgements and plagues which can be inflicted on bodie or soule in this world,
yea he is liable to the infinite wrath of God, and to all the fearful fruits thereof, which Are all the Judgments and plagues which can be inflicted on body or soul in this world,
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and a cursed death at the departure out of this world, and eternall torment and torture in the world to come.
and a cursed death At the departure out of this world, and Eternal torment and torture in the world to come.
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Now then what comfort can be ministred to such a creature so long as he lieth vnder sinne? The very thought of the nature and issue of sinne is like that hand writing which appeared to Belshazzer, and changed his countenace, and troubled him,
Now then what Comfort can be ministered to such a creature so long as he lies under sin? The very Thought of the nature and issue of sin is like that hand writing which appeared to Belshazzar, and changed his countenance, and troubled him,
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so as the ioynts of his loynes were loosed, and his knees smote one against another. so as the Joints of his loins were loosed, and his knees smote one against Another.
av c-acp dt n2 pp-f po31 n2 vbdr vvn, cc po31 n2 vvd pi p-acp n-jn.
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But what comfort and ioy will it bring to the conscience of such a sinner, to heare the voice of Christ say vnto him (as to the poore palsie man which was brought before him) Son be of good comfort, thy sinnes are forgiue thee? Loe Christ hath here indefinitly, without respect vnto any particular person, said, that Sinne shall be forgiuen.
But what Comfort and joy will it bring to the conscience of such a sinner, to hear the voice of christ say unto him (as to the poor palsy man which was brought before him) Son be of good Comfort, thy Sins Are forgive thee? Lo christ hath Here indefinitely, without respect unto any particular person, said, that Sin shall be forgiven.
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Let our care therefore be to seeke for pardon: and not despaire, and sinke downe vnder the burden of sinne.
Let our care Therefore be to seek for pardon: and not despair, and sink down under the burden of sin.
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The pardon is purchased and granted; let not vs reiect it, or neglect it. If we acknowledge our sinnes, he is faithfull and iust to forgiue vs our sinnes,
The pardon is purchased and granted; let not us reject it, or neglect it. If we acknowledge our Sins, he is faithful and just to forgive us our Sins,
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and to clense vs from all vnrighteousnesse. and to cleanse us from all unrighteousness.
cc pc-acp vvi pno12 p-acp d n1-u.
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Behold heere a sure ground of repentance, and a strong motiue to stirre vs vp to forsake our sinnes.
Behold Here a sure ground of Repentance, and a strong motive to stir us up to forsake our Sins.
vvb av dt j n1 pp-f n1, cc dt j n1 pc-acp vvi pno12 a-acp pc-acp vvi po12 n2.
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If there were no hope of pardon, what incouragement could the sinner haue to turne from his sinnes? for his heart would thus reason, Indeed I am a weefull wretch through sinne:
If there were no hope of pardon, what encouragement could the sinner have to turn from his Sins? for his heart would thus reason, Indeed I am a weefull wretch through sin:
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but what will it now boote me to leaue my sinne? my iudgement is past:
but what will it now boot me to leave my sin? my judgement is past:
cc-acp q-crq vmb pn31 av n1 pno11 pc-acp vvi po11 n1? po11 n1 vbz j:
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there is no recalling of it: there remaines no pardon. there is no recalling of it: there remains no pardon.
pc-acp vbz dx vvg pp-f pn31: a-acp vvz dx n1.
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But assurance of pardon makes him to alter the case, and thus to reason, Though I haue heretofore beene so wretched,
But assurance of pardon makes him to altar the case, and thus to reason, Though I have heretofore been so wretched,
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as by sinne to implunge my selfe into endlesse miserie, yet I heare that there is pardon for sinners:
as by sin to implunge my self into endless misery, yet I hear that there is pardon for Sinners:
c-acp p-acp n1 pc-acp vvi po11 n1 p-acp j n1, av pns11 vvb cst pc-acp vbz n1 p-acp n2:
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surely I will no more continue in this wofull estate, I will seeke pardon for sin past,
surely I will no more continue in this woeful estate, I will seek pardon for since past,
av-j pns11 vmb av-dx av-dc vvi p-acp d j n1, pns11 vmb vvi n1 p-acp n1 j,
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and be watchfull against sinne for the time to come. and be watchful against sin for the time to come.
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Were there no hope of pardon of sinne, man would no more care to turne from sinne, then the Diuell doth.
Were there no hope of pardon of sin, man would no more care to turn from sin, then the devil does.
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This point therefore of the remission of sinne, must be vrged as a meanes and motiue to draw men from their sinnes,
This point Therefore of the remission of sin, must be urged as a means and motive to draw men from their Sins,
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and to worke in them true and sound repentance.
and to work in them true and found Repentance.
cc pc-acp vvi p-acp pno32 j cc j n1.
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That repentance which ariseth from faith in the pardon of sin, and is performed in way of gratefulnesse vnto God for his great mercie in pardoning our sinnes, is the most kindly wrought,
That Repentance which arises from faith in the pardon of since, and is performed in Way of gratefulness unto God for his great mercy in pardoning our Sins, is the most kindly wrought,
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and will proue the truest, and best repentance. §. 6. Of the extent of Gods mercy in pardoning all sins.
and will prove the Truest, and best Repentance. §. 6. Of the extent of God's mercy in pardoning all Sins.
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SO farre reacheth the goodnesse of God in forgiuing sinne, as there is no sinne (except that onely which is heere excepted, The sinne against the Holy Ghost) but commeth within the Compasse thereof.
SO Far reaches the Goodness of God in forgiving sin, as there is no sin (except that only which is Here excepted, The sin against the Holy Ghost) but comes within the Compass thereof.
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All sinnes (as Saint Marke hath recorded Christs speech) All manner of sinne, (as S. Matthew hath recorded it) shall be forgiuen: not as if in the issue and euent, euery sin should indeed be pardoned (for then few men should be condemned, which is contrary to the curret of the Scripture, that saith, Few shall be saued) but because euery sinne is pardonable. The point then heere to be noted, is that (except before excepted) No sinne in the nature thereof is irremissible: originall corruption, and actuall transgressions: whether few or many: light or hainous: All Sins (as Saint Mark hath recorded Christ speech) All manner of sin, (as S. Matthew hath recorded it) shall be forgiven: not as if in the issue and event, every since should indeed be pardoned (for then few men should be condemned, which is contrary to the curret of the Scripture, that Says, Few shall be saved) but Because every sin is pardonable. The point then Here to be noted, is that (except before excepted) No sin in the nature thereof is irremissible: original corruption, and actual transgressions: whither few or many: Light or heinous:
d n2 (c-acp n1 vvb vhz vvn npg1 n1) d n1 pp-f n1, (c-acp np1 np1 vhz vvn pn31) vmb vbi vvn: xx c-acp cs p-acp dt n1 cc n1, d n1 vmd av vbi vvn (c-acp av d n2 vmd vbi vvn, r-crq vbz j-jn p-acp dt fw-la pp-f dt n1, cst vvz, d vmb vbi vvn) p-acp c-acp d n1 vbz j. dt n1 av av pc-acp vbi vvn, vbz d (c-acp a-acp vvn) dx n1 p-acp dt n1 av vbz j: j-jn n1, cc j n2: cs d cc d: n1 cc j:
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new bred, or old and inueterate: only once, or oft committed; on ignorance or against knowledge: voluntarily or by force: of infirmitie or presumption: against God or man;
new bred, or old and inveterate: only once, or oft committed; on ignorance or against knowledge: voluntarily or by force: of infirmity or presumption: against God or man;
j vvn, cc j cc j: av-j a-acp, cc av vvn; p-acp n1 cc p-acp n1: av-jn cc p-acp n1: pp-f n1 cc n1: p-acp np1 cc n1;
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without a mans bodie, or against his owne body: in secret or openly: by omitting or sleightly performing that which is good: all may be pardoned.
without a men body, or against his own body: in secret or openly: by omitting or slightly performing that which is good: all may be pardoned.
p-acp dt ng1 n1, cc p-acp po31 d n1: p-acp j-jn cc av-j: p-acp vvg cc av-j vvg d r-crq vbz j: d vmb vbi vvn.
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For a particular proofe hereof, take the example of Manasseh, who (I thinke) went the furthest in sinne that euer any did since Adams time, and receiued pardon.
For a particular proof hereof, take the Exampl of Manasses, who (I think) went the furthest in sin that ever any did since Adams time, and received pardon.
p-acp dt j n1 av, vvb dt n1 pp-f np1, r-crq (pns11 vvb) vvd dt js p-acp n1 cst av d vdd p-acp npg1 n1, cc vvd n1.
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Of his originall corruption no question can be made:
Of his original corruption no question can be made:
pp-f po31 j-jn n1 dx n1 vmb vbi vvn:
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that his actuall transgressions were many, & those most hainous bloody, crying sinnes, committed not on ignorance only, but against knowledge, voluntarily, presumptuously, against God and man, the history recorded of him apparantly sheweth:
that his actual transgressions were many, & those most heinous bloody, crying Sins, committed not on ignorance only, but against knowledge, voluntarily, presumptuously, against God and man, the history recorded of him apparently shows:
cst po31 j n2 vbdr d, cc d av-ds j j, vvg n2, vvd xx p-acp n1 av-j, p-acp p-acp n1, av-jn, av-j, p-acp np1 cc n1, dt n1 vvn pp-f pno31 av-j vvz:
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and yet were they all pardoned. and yet were they all pardoned.
cc av vbdr pns32 d vvn.
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The reason hereof may not be sought in the party that sinneth, or in the nature of sinne (for euery sin is mortall, and deserueth eternall condemnation).
The reason hereof may not be sought in the party that Sinneth, or in the nature of sin (for every since is Mortal, and deserves Eternal condemnation).
dt n1 av vmb xx vbi vvn p-acp dt n1 cst vvz, cc p-acp dt n1 pp-f n1 (c-acp d n1 vbz j-jn, cc vvz j n1).
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In either of those no reason at all can be found out: But onely in the extent of Gods mercy, and in the all-sufficiencie of Christs sacrifice. In either of those no reason At all can be found out: But only in the extent of God's mercy, and in the All-sufficiency of Christ sacrifice.
p-acp d pp-f d dx n1 p-acp d vmb vbi vvn av: cc-acp av-j p-acp dt n1 pp-f npg1 n1, cc p-acp dt n1 pp-f npg1 n1.
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For the mercy of God is greater, not onely then any one, but then all sinnes whatsoeuer:
For the mercy of God is greater, not only then any one, but then all Sins whatsoever:
p-acp dt n1 pp-f np1 vbz jc, xx av-j av d pi, cc-acp av d n2 r-crq:
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and the sacrifice of Christ is a sufficient price of redemption for all: His blood clenseth from all sinne.
and the sacrifice of christ is a sufficient price of redemption for all: His blood Cleanseth from all sin.
cc dt n1 pp-f np1 vbz dt j n1 pp-f n1 p-acp d: po31 n1 vvz p-acp d n1.
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As Gods mercy and Christs sacrifice are the cause of pardoning any one sinne:
As God's mercy and Christ sacrifice Are the cause of pardoning any one sin:
p-acp npg1 n1 cc npg1 n1 vbr dt n1 pp-f vvg d crd n1:
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so the riches of Gods mercy, and the infinite value of Christs Sacrifice, are the cause of pardoning all sinnes.
so the riches of God's mercy, and the infinite valve of Christ Sacrifice, Are the cause of pardoning all Sins.
av dt n2 pp-f npg1 n1, cc dt j n1 pp-f npg1 n1, vbr dt n1 pp-f vvg d n2.
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Obiect. Why then is not the sinne against the Holy Ghost pardonable?Object. Why then is not the sin against the Holy Ghost pardonable?
n1. q-crq av vbz xx dt n1 p-acp dt j n1 j?
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Answ. Not because it is greater then Gods mercy, or aboue the price of Christs oblation,Answer Not Because it is greater then God's mercy, or above the price of Christ oblation,
np1 xx c-acp pn31 vbz jc cs npg1 n1, cc p-acp dt n1 pp-f npg1 n1,
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but because of Gods reuealed determination against it, as we shall hereafter more distinctly heare.
but Because of God's revealed determination against it, as we shall hereafter more distinctly hear.
cc-acp c-acp pp-f n2 vvn n1 p-acp pn31, c-acp pns12 vmb av av-dc av-j vvi.
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From this extent of Gods mercie we may well inferre, that mans destruction is of himselfe:
From this extent of God's mercy we may well infer, that men destruction is of himself:
p-acp d n1 pp-f npg1 n1 pns12 vmb av vvi, cst ng1 n1 vbz pp-f px31:
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either because he malitiously despiteth the Spirit of Grace, or wilfully reiecteth the offer of pardon. either Because he maliciously despiteth the Spirit of Grace, or wilfully rejects the offer of pardon.
d c-acp pns31 av-j vvz dt n1 pp-f n1, cc av-j vvz dt n1 pp-f n1.
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In the order of redemption God hath made mans sinne pardonable, but man by his impenitencie makes it not to be pardoned.
In the order of redemption God hath made men sin pardonable, but man by his impenitency makes it not to be pardoned.
p-acp dt n1 pp-f n1 np1 vhz vvn ng1 n1 j, cc-acp n1 p-acp po31 n1 vvz pn31 xx pc-acp vbi vvn.
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From the forenamed Doctrine we may take courage to flye to the Throne of grace for pardon,
From the forenamed Doctrine we may take courage to fly to the Throne of grace for pardon,
p-acp dt j-vvn n1 pns12 vmb vvi n1 p-acp vvb p-acp dt n1 pp-f n1 p-acp n1,
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how many soeuer, or how great soeuer our sinnes haue beene.
how many soever, or how great soever our Sins have been.
c-crq d av, cc c-crq j av po12 n2 vhb vbn.
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Note the gracious inuitation of the Lord by his Prophet, saying, Come now and let vs reason together:
Note the gracious invitation of the Lord by his Prophet, saying, Come now and let us reason together:
n1 dt j n1 pp-f dt n1 p-acp po31 n1, vvg, vvb av cc vvb pno12 vvi av:
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though your sinnes be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wooll. though your Sins be as scarlet, they shall be as white as snow, though they be read like crimson, they shall be as wool.
cs po22 n2 vbb a-acp j-jn, pns32 vmb vbi a-acp j-jn c-acp n1, cs pns32 vbb vvn av-j j-jn, pns32 vmb vbi p-acp n1.
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Whensoeuer the Diuell seeketh to bring vs to despaire, either by the multitude or by the hainousnesse of our sinnes, let vs in faith plead this before God, All sinnes shall be forgiuen:
Whensoever the devil seeks to bring us to despair, either by the multitude or by the heinousness of our Sins, let us in faith plead this before God, All Sins shall be forgiven:
c-crq dt n1 vvz pc-acp vvi pno12 pc-acp vvi, av-d p-acp dt n1 cc p-acp dt n1 pp-f po12 n2, vvb pno12 p-acp n1 vvi d p-acp np1, d n2 vmb vbi vvn:
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and thereupon apply to our soules the blood of Christ, which clenseth from all sinne: and be moued thereby to turne from all.
and thereupon apply to our Souls the blood of christ, which Cleanseth from all sin: and be moved thereby to turn from all.
cc av vvb p-acp po12 n2 dt n1 pp-f np1, r-crq vvz p-acp d n1: cc vbi vvn av pc-acp vvi p-acp d.
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§. 7. Of Blasphemie, how hainous a sinne it is.
§. 7. Of Blasphemy, how heinous a sin it is.
§. crd pp-f n1, c-crq j dt n1 pn31 vbz.
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THe particular sinne, whereby the forenamed mercie of God in forgiuing sinne, is exemplied, is Blasphemy. For in Saint Matthew, Blasphemy is expresly added to all manner of sinne that shall be forgiuen:
THe particular sin, whereby the forenamed mercy of God in forgiving sin, is exemplied, is Blasphemy. For in Saint Matthew, Blasphemy is expressly added to all manner of sin that shall be forgiven:
dt j n1, c-crq dt j-vvn n1 pp-f np1 p-acp j-vvg n1, vbz vvn, vbz n1. c-acp p-acp n1 np1, n1 vbz av-j vvn p-acp d n1 pp-f n1 cst vmb vbi vvn:
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and in Saint Marke it is said, that All blasphemies wherewith soeuer men shal blaspheme, shall be forgiuen.
and in Saint Mark it is said, that All Blasphemies wherewith soever men shall Blaspheme, shall be forgiven.
cc p-acp n1 vvb pn31 vbz vvn, cst d n2 c-crq av n2 vmb vvi, vmb vbi vvn.
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Whence are offered two Doctrines to our consideration. 1 Blasphemie is a most hainous sinne. 2 Blasphemie may be forgiuen.
Whence Are offered two Doctrines to our consideration. 1 Blasphemy is a most heinous sin. 2 Blasphemy may be forgiven.
q-crq vbr vvn crd n2 p-acp po12 n1. crd n1 vbz dt av-ds j n1. crd n1 vmb vbi vvn.
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The former Doctrine is implied by the particular mention of it in this place.
The former Doctrine is implied by the particular mention of it in this place.
dt j n1 vbz vvn p-acp dt j n1 pp-f pn31 p-acp d n1.
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For in that Christ giueth this as an instance and euidence of Gods rich mercy, in forgiuing al manner of sinne,
For in that christ gives this as an instance and evidence of God's rich mercy, in forgiving all manner of sin,
p-acp p-acp cst np1 vvz d p-acp dt n1 cc n1 pp-f npg1 j n1, p-acp j-vvg d n1 pp-f n1,
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because he forgiueth Blasphemie, hee giueth vs thereby to vnderstand, that Blasphemie is one of the most notorious sinnes, a sinne which is most hardly forgiuen, which yet notwithstanding being forgiuen, wee may well hope that other sinnes may be forgiuen.
Because he forgives Blasphemy, he gives us thereby to understand, that Blasphemy is one of the most notorious Sins, a sin which is most hardly forgiven, which yet notwithstanding being forgiven, we may well hope that other Sins may be forgiven.
c-acp pns31 vvz n1, pns31 vvz pno12 av pc-acp vvi, cst n1 vbz pi pp-f dt av-ds j n2, dt n1 r-crq vbz av-ds av vvn, r-crq av p-acp vbg vvn, pns12 vmb av vvi d j-jn n2 vmb vbi vvn.
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The truth of this Doctrine will yet more clearely appeare if we consider the nature of Blasphemie.
The truth of this Doctrine will yet more clearly appear if we Consider the nature of Blasphemy.
dt n1 pp-f d n1 vmb av av-dc av-j vvi cs pns12 vvb dt n1 pp-f n1.
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Blasphemie (according to the notation of the Greeke word) fignifieth to hurt ones fame, or credit: Blasphemy (according to the notation of the Greek word) fignifieth to hurt ones fame, or credit:
n1 (vvg p-acp dt n1 pp-f dt jp n1) vvz pc-acp vvi pig n1, cc n1:
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yea in Hebrew also a blasphemer of God is said to strike thorow the name of Iehouah.
yea in Hebrew also a blasphemer of God is said to strike thorough the name of Jehovah.
uh p-acp njp av dt n1 pp-f np1 vbz vvn pc-acp vvi p-acp dt n1 pp-f np1.
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In former ancient times this world, Blasphemie, hath bin vsed to set forth the dishonor and disgrace that is done to mans name and credit, in which sence it is also sometimes vsed in the new Testament:
In former ancient times this world, Blasphemy, hath been used to Set forth the dishonour and disgrace that is done to men name and credit, in which sense it is also sometime used in the new Testament:
p-acp j j n2 d n1, n1, vhz vbn vvn pc-acp vvi av dt n1 cc n1 cst vbz vdn p-acp ng1 n1 cc n1, p-acp r-crq n1 pn31 vbz av av vvn p-acp dt j n1:
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as where Saint Paul saith of himselfe, and other Ministers of the Gospell, Being defamed, (or (word for word to translate it) being blasphemed ) we pray:
as where Saint Paul Says of himself, and other Ministers of the Gospel, Being defamed, (or (word for word to translate it) being blasphemed) we pray:
c-acp c-crq n1 np1 vvz pp-f px31, cc j-jn n2 pp-f dt n1, vbg vvn, (cc (n1 p-acp n1 pc-acp vvi pn31) vbg vvn) pns12 vvb:
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and where Saint Iude saith of the wicked in his time, They speake euill of (or they blaspheme ) dignities: Yet now long vse in Gods Church hath appropriated the word Blasphemie to an high dishonour done to the great name of God:
and where Saint Iude Says of the wicked in his time, They speak evil of (or they Blaspheme) dignities: Yet now long use in God's Church hath appropriated the word Blasphemy to an high dishonour done to the great name of God:
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and that both in regard of the Matter, and also of the Manner, whereby Gods name is dishonoured.
and that both in regard of the Matter, and also of the Manner, whereby God's name is dishonoured.
cc cst d p-acp n1 pp-f dt n1, cc av pp-f dt n1, c-crq ng1 n1 vbz vvn.
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In regard of the matter of Blasphemie, God is blasphemed two wayes:
In regard of the matter of Blasphemy, God is blasphemed two ways:
p-acp n1 pp-f dt n1 pp-f n1, np1 vbz vvn crd n2:
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either Priuatiuely, by taking away from God that which is due vnto him, and wherein his honor consisteth:
either Privatively, by taking away from God that which is due unto him, and wherein his honour Consisteth:
d av-j, p-acp vvg av p-acp np1 cst r-crq vbz j-jn p-acp pno31, cc c-crq po31 n1 vvz:
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or Positiuely, by attributing that vnto him, which is vnbeseeming his Maiestie, and dishonorable to his great name.
or Positively, by attributing that unto him, which is unbeseeming his Majesty, and dishonourable to his great name.
cc av-j, p-acp vvg cst p-acp pno31, r-crq vbz j po31 n1, cc j p-acp po31 j n1.
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The honor due to God is taken from him two wayes. 1 Simply, when that which properly belongeth vnto him is denied him.
The honour due to God is taken from him two ways. 1 Simply, when that which properly belongeth unto him is denied him.
dt n1 j-jn p-acp np1 vbz vvn p-acp pno31 crd n2. crd av-j, c-crq cst r-crq av-j vvz p-acp pno31 vbz vvn pno31.
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Thus because the King of Ashur denied that God was able to saue Ierusalem, and to deliuer it out of his hands, hee is said to blaspheme the Lord God of Israel.
Thus Because the King of Ashur denied that God was able to save Ierusalem, and to deliver it out of his hands, he is said to Blaspheme the Lord God of Israel.
av c-acp dt n1 pp-f np1 vvd cst np1 vbds j pc-acp vvi np1, cc pc-acp vvi pn31 av pp-f po31 n2, pns31 vbz vvn p-acp vvb dt n1 np1 pp-f np1.
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2 By consequence, when that which is proper to the Creator, is attributed to the creature:
2 By consequence, when that which is proper to the Creator, is attributed to the creature:
crd p-acp n1, c-crq cst r-crq vbz j p-acp dt n1, vbz vvn p-acp dt n1:
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thus the Scribes and Pharisies imagining Christ to bee a meere creature, and not thinking that he was God,
thus the Scribes and Pharisees imagining christ to be a mere creature, and not thinking that he was God,
av dt n2 cc np1 vvg np1 pc-acp vbi dt j n1, cc xx vvg cst pns31 vbds np1,
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because he tooke vpon him to forgiue sinnes (which is a power proper onely vnto God) accused him of Blasphemie: and againe, the Iewes went about to stone him for Blasphemie, because (as they alledge) he being a man, made himselfe God. Though their censure of Christ were most false and slanderous,
Because he took upon him to forgive Sins (which is a power proper only unto God) accused him of Blasphemy: and again, the Iewes went about to stone him for Blasphemy, Because (as they allege) he being a man, made himself God. Though their censure of christ were most false and slanderous,
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yet thereby they plainly shew what was accounted blasphemie. But to make this point more cleare, the Holy Ghost expresly saith of the Israelites in the wildernesse, that they committed great blasphemies, because they said of the molten Calfe which they set vp, This is thy God which brought thee vp out of the Land of Aegypt, whereby they attribute to the Calfe, a creature of their owne making, that which God the Creator of all things did.
yet thereby they plainly show what was accounted blasphemy. But to make this point more clear, the Holy Ghost expressly Says of the Israelites in the Wilderness, that they committed great Blasphemies, Because they said of the melted Calf which they Set up, This is thy God which brought thee up out of the Land of Egypt, whereby they attribute to the Calf, a creature of their own making, that which God the Creator of all things did.
av av pns32 av-j vvi r-crq vbds vvn n1. p-acp pc-acp vvi d n1 av-dc j, dt j n1 av-j vvz pp-f dt np2 p-acp dt n1, cst pns32 vvd j n2, c-acp pns32 vvd pp-f dt j-vvn n1 r-crq pns32 vvd a-acp, d vbz po21 n1 r-crq vvd pno21 a-acp av pp-f dt n1 pp-f np1, c-crq pns32 vvb p-acp dt n1, dt n1 pp-f po32 d vvg, cst r-crq np1 dt n1 pp-f d n2 vdd.
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The other kind of blasphemie, in attributing such things to God which are vnbeseeming his Excellencie, is noted in those Israelites that caused their sonnes to passe thorow the fire, making God thereby like vnto the Diuell, to delight in mans blood:
The other kind of blasphemy, in attributing such things to God which Are unbeseeming his Excellency, is noted in those Israelites that caused their Sons to pass thorough the fire, making God thereby like unto the devil, to delight in men blood:
dt j-jn n1 pp-f n1, p-acp vvg d n2 p-acp np1 r-crq vbr j po31 n1, vbz vvn p-acp d np1 cst vvd po32 n2 pc-acp vvi p-acp dt n1, vvg np1 av av-j p-acp dt n1, pc-acp vvi p-acp ng1 n1:
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a thing most dishonorable to the Diuine Maiestie.
a thing most dishonourable to the Divine Majesty.
dt n1 av-ds j p-acp dt j-jn n1.
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The Lord hauing relation to that Heathenish and barbarous fact of the Israelites, saith to their children, In this haue your Fathers blasphemed me.
The Lord having Relation to that Heathenish and barbarous fact of the Israelites, Says to their children, In this have your Father's blasphemed me.
dt n1 vhg n1 p-acp d j cc j n1 pp-f dt np2, vvz p-acp po32 n2, p-acp d vhi po22 n2 vvn pno11.
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Thus it is noted of those on whom the Viall of Gods wrath was powred out, that they blasphemed the God of heauen for their paines:
Thus it is noted of those on whom the Vial of God's wrath was poured out, that they blasphemed the God of heaven for their pains:
av pn31 vbz vvn pp-f d p-acp ro-crq dt n1 pp-f npg1 n1 vbds vvn av, d pns32 vvd dt n1 pp-f n1 p-acp po32 n2:
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their blaspemie, without question, was that they impeached God of iniustice, vnmercifulnes, cruelty and such like things, much vnbeseeming his glorious name.
their blasphemy, without question, was that they impeached God of injustice, unmercifulness, cruelty and such like things, much unbeseeming his glorious name.
po32 n1, p-acp n1, vbds cst pns32 vvd np1 pp-f n1, n1, n1 cc d j n2, d j po31 j n1.
(41) treatise (DIV2)
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In regard of the manner of blasphemie, when any thing is spoken of God, or to God ignominiously, reproachfully, disgracefully, contemptuously, or the like. Gods name is blasphemed thereby:
In regard of the manner of blasphemy, when any thing is spoken of God, or to God ignominiously, reproachfully, disgracefully, contemptuously, or the like. God's name is blasphemed thereby:
p-acp n1 pp-f dt n1 pp-f n1, c-crq d n1 vbz vvn pp-f np1, cc p-acp np1 av-j, av-j, av-j, av-j, cc dt j. npg1 n1 vbz vvn av:
(41) treatise (DIV2)
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as when Pharaoh said, Who is the Lord that I should heare his voice, &c. And when Iehoram, King of Israel said, Behold this euil is of the Lord, what should I waite for the Lord any longer? And when Nebuchadnezzar said, Who is that God that shall deliuer you out of my hands? And when the wicked in Iobs time said, What is the Almightie, that we should serue him? and what profit should wee haue, as when Pharaoh said, Who is the Lord that I should hear his voice, etc. And when Jehoram, King of Israel said, Behold this evil is of the Lord, what should I wait for the Lord any longer? And when Nebuchadnezzar said, Who is that God that shall deliver you out of my hands? And when the wicked in Jobs time said, What is the Almighty, that we should serve him? and what profit should we have,
c-acp q-crq np1 vvd, r-crq vbz dt n1 cst pns11 vmd vvi po31 n1, av cc c-crq np1, n1 pp-f np1 vvd, vvb d j-jn vbz pp-f dt n1, r-crq vmd pns11 vvi p-acp dt n1 d av-jc? cc c-crq np1 vvd, r-crq vbz cst np1 cst vmb vvi pn22 av pp-f po11 n2? cc c-crq dt j p-acp n2 n1 vvd, q-crq vbz dt j-jn, cst pns12 vmd vvi pno31? cc q-crq n1 vmd pns12 vhb,
(41) treatise (DIV2)
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if we pray vnto him? if we pray unto him?
cs pns12 vvb p-acp pno31?
(41) treatise (DIV2)
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By the seuerall wayes wherein men blaspheme God, wee may obserue that this sin of blasphemie is directly derogatory to the honor of Gods name, which ought not to be taken in vaine,
By the several ways wherein men Blaspheme God, we may observe that this since of blasphemy is directly derogatory to the honour of God's name, which ought not to be taken in vain,
p-acp dt j n2 c-crq n2 vvb np1, pns12 vmb vvi cst d n1 pp-f n1 vbz av-j n-jn p-acp dt n1 pp-f npg1 n1, r-crq vmd xx pc-acp vbi vvn p-acp j,
(41) treatise (DIV2)
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but rather had in all high account, and therefore a most hainous sinne. Which doth further appeare by that feare which the Iewes had of naming it.
but rather had in all high account, and Therefore a most heinous sin. Which does further appear by that Fear which the Iewes had of naming it.
cc-acp av-c vhd p-acp d j n1, cc av dt av-ds j n1. r-crq vdz av-j vvi p-acp d n1 r-crq dt np2 vhd pp-f vvg pn31.
(41) treatise (DIV2)
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Blasphemie seemed so horrible a thing to them, that when a man was to be openly accused thereof, they did not say in their publike accusation, such an one blasphemed, but ironically such an one blessed God; vnder the name of that vertue comprising the contrary vice.Blasphemy seemed so horrible a thing to them, that when a man was to be openly accused thereof, they did not say in their public accusation, such an one blasphemed, but ironically such an one blessed God; under the name of that virtue comprising the contrary vice.
n1 vvd av j dt n1 p-acp pno32, cst c-crq dt n1 vbds pc-acp vbi av-j vvn av, pns32 vdd xx vvi p-acp po32 j n1, d dt crd vvn, p-acp av-j d dt crd vvn np1; p-acp dt n1 pp-f d n1 vvg dt j-jn n1.
(41) treatise (DIV2)
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In imitation hereof, Iezabel, when shee would haue Naboth put to death, thus frameth the inditement against him, Thou diddest blesse God: and accordingly the witnesses gaue this euidence, Naboth did blesse God. Both shee and they meant that hee blasphemed God:
In imitation hereof, Jezebel, when she would have Naboth put to death, thus frameth the indictment against him, Thou didst bless God: and accordingly the Witnesses gave this evidence, Naboth did bless God. Both she and they meant that he blasphemed God:
p-acp n1 av, np1, c-crq pns31 vmd vhi np1 vvn p-acp n1, av vvz dt n1 p-acp pno31, pns21 vdd2 vvi np1: cc av-vvg av n2 vvd d n1, np1 vdd vvi np1. av-d pns31 cc pns32 vvd cst pns31 vvd np1:
(41) treatise (DIV2)
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and so was their meaning taken: for thereupon they put Naboth to death.
and so was their meaning taken: for thereupon they put Naboth to death.
cc av vbds po32 n1 vvn: c-acp av pns32 vvd np1 p-acp n1.
(41) treatise (DIV2)
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The capitall punishment which by Gods Law was to bee inflicted on blasphemers, doth also declare the hainousnesse of the sin: (the words of the Law are expresse, He that blasphemeth the name of the Lord shalbe put to death ).
The capital punishment which by God's Law was to be inflicted on blasphemers, does also declare the heinousness of the since: (the words of the Law Are express, He that Blasphemeth the name of the Lord shall put to death).
dt j n1 r-crq p-acp npg1 n1 vbds pc-acp vbi vvn p-acp n2, vdz av vvi dt n1 pp-f dt n1: (dt n2 pp-f dt n1 vbr j, pns31 cst vvz dt n1 pp-f dt n1 vmb|vbi vvn p-acp n1).
(41) treatise (DIV2)
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But much more that hainous censure which the Apostle denounceth against blasphemers, saying, I haue deliuered them vnto Satan, that they might learne not to blaspheme. But much more that heinous censure which the Apostle Denounceth against blasphemers, saying, I have Delivered them unto Satan, that they might Learn not to Blaspheme.
p-acp av-d av-dc d j n1 r-crq dt n1 vvz p-acp n2, vvg, pns11 vhb vvn pno32 p-acp np1, cst pns32 vmd vvi xx pc-acp vvi.
(41) treatise (DIV2)
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To this purpose saith the Canon, A blasphemer according to the Law is to be beheaded, according to the Canon to be accursed.
To this purpose Says the Canon, A blasphemer according to the Law is to be beheaded, according to the Canon to be accursed.
p-acp d n1 vvz dt n1, dt n1 vvg p-acp dt n1 vbz pc-acp vbi vvn, vvg p-acp dt n1 pc-acp vbi vvn.
(41) treatise (DIV2)
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Lastly, the practise of the Diuels and other damned in hell, which is, To blaspheme the great God who cast them in thither:
Lastly, the practice of the Devils and other damned in hell, which is, To Blaspheme the great God who cast them in thither:
ord, dt n1 pp-f dt n2 cc n-jn vvn p-acp n1, r-crq vbz, pc-acp vvi dt j np1 r-crq vvd pno32 p-acp av:
(41) treatise (DIV2)
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directly contrary to the practise of the glorious Angels and blessed Saints in heauen, which is continually to sing Hallelu-iaeh, praise and glory to God, sheweth that blasphemers remaining blasphemers without repentance, are farre from hauing a part in the heauenly society of Saints and Angels,
directly contrary to the practice of the glorious Angels and blessed Saints in heaven, which is continually to sing Hallelu-iaeh, praise and glory to God, shows that blasphemers remaining blasphemers without Repentance, Are Far from having a part in the heavenly society of Saints and Angels,
av-j j-jn p-acp dt n1 pp-f dt j n2 cc j-vvn n2 p-acp n1, r-crq vbz av-j pc-acp vvi j, n1 cc n1 p-acp np1, vvz d n2 vvg n2 p-acp n1, vbr av-j p-acp vhg dt n1 p-acp dt j n1 pp-f n2 cc n2,
(41) treatise (DIV2)
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and can expect nothing but to haue a part in the lake which burneth with fire and brimstone.
and can expect nothing but to have a part in the lake which burns with fire and brimstone.
cc vmb vvi pix p-acp pc-acp vhi dt n1 p-acp dt n1 r-crq vvz p-acp n1 cc n1.
(41) treatise (DIV2)
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Thus by the very nature of blasphemie, as also by the temporall, spirituall, and eternall punishment of it (all expresly noted in the Scripture) we see that it is a most haynous sinne:
Thus by the very nature of blasphemy, as also by the temporal, spiritual, and Eternal punishment of it (all expressly noted in the Scripture) we see that it is a most heinous sin:
av p-acp dt j n1 pp-f n1, c-acp av p-acp dt j, j, cc j n1 pp-f pn31 (av-d av-j vvn p-acp dt n1) pns12 vvb cst pn31 vbz dt av-ds j n1:
(41) treatise (DIV2)
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so as Christ might well bring this as a pregnant proofe of the riches of Gods mercy in pardoning al manner of sinne.
so as christ might well bring this as a pregnant proof of the riches of God's mercy in pardoning all manner of sin.
av c-acp np1 vmd av vvi d p-acp dt j n1 pp-f dt n2 pp-f npg1 n1 p-acp vvg d n1 pp-f n1.
(41) treatise (DIV2)
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For if blasphemie be pardoned, what sinne may not be pardoned? By the hainousnesse of this sin, learne to iudge of that supposed Vicar of Christ,
For if blasphemy be pardoned, what sin may not be pardoned? By the heinousness of this since, Learn to judge of that supposed Vicar of christ,
p-acp cs n1 vbb vvn, r-crq n1 vmb xx vbi vvn? p-acp dt n1 pp-f d n1, vvb pc-acp vvi pp-f cst j-vvn n1 pp-f np1,
(41) treatise (DIV2)
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or rather plaine Antichrist, the Pope of Rome, and his parasites.
or rather plain Antichrist, the Pope of Rome, and his Parasites.
cc av-c j np1, dt n1 pp-f np1, cc po31 n2.
(41) treatise (DIV2)
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If euer the name of Blasphemie might be written on the fore-head of any, it may bee written on the fore-head of that Seuen-headed scarlet-coloured Beast, which hath opened her black-mouth to blaspheme the God of heauen,
If ever the name of Blasphemy might be written on the forehead of any, it may be written on the forehead of that Seven-headed Scarlet-colored Beast, which hath opened her black-mouth to Blaspheme the God of heaven,
cs av dt n1 pp-f n1 vmd vbi vvn p-acp dt n1 pp-f d, pn31 vmb vbi vvn p-acp dt n1 pp-f d j j n1, r-crq vhz vvn po31 n1 pc-acp vvi dt n1 pp-f n1,
(41) treatise (DIV2)
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and the Sauiour of the world, more then euer any Pagan.
and the Saviour of the world, more then ever any Pagan.
cc dt n1 pp-f dt n1, av-dc cs av d j-jn.
(41) treatise (DIV2)
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What a blasphemous speech was that of Iulius the third, to say, If God were angrie with ADAM for eating an apple, might not he be angrie with his Cooke for eating his Peacock? And at another time,
What a blasphemous speech was that of Julius the third, to say, If God were angry with ADAM for eating an apple, might not he be angry with his Cook for eating his Peacock? And At Another time,
q-crq dt j n1 vbds d pp-f np1 dt ord, pc-acp vvi, cs np1 vbdr j p-acp np1 p-acp vvg dt n1, vmd xx pns31 vbi j p-acp po31 n1 p-acp vvg po31 n1? cc p-acp j-jn n1,
(41) treatise (DIV2)
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when his Physitian kept away from him a dish which he liked well, but was hurtfull to his health, he said, Bring me my dish in despite of God.
when his physician kept away from him a dish which he liked well, but was hurtful to his health, he said, Bring me my dish in despite of God.
c-crq po31 n1 vvd av p-acp pno31 dt n1 r-crq pns31 vvd av, cc-acp vbds j p-acp po31 n1, pns31 vvd, vvb pno11 po11 n1 p-acp n1 pp-f np1.
(41) treatise (DIV2)
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The blasphemie of Leo the tenth was more odious, because it seemeth to be more serious,
The blasphemy of Leo the tenth was more odious, Because it seems to be more serious,
dt n1 pp-f np1 dt ord vbds av-dc j, c-acp pn31 vvz pc-acp vbi av-dc j,
(41) treatise (DIV2)
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for when Bembo his Cardinall was speaking of the glad tidings of the Gospell, he answered, What profit doth that fable of Christ bring vs? O intollerable blasphemie!
for when Bembo his Cardinal was speaking of the glad tidings of the Gospel, he answered, What profit does that fable of christ bring us? Oh intolerable blasphemy!
c-acp c-crq np1 po31 n1 vbds vvg pp-f dt j n2 pp-f dt n1, pns31 vvd, q-crq n1 vdz d n1 pp-f np1 vvb pno12? uh j n1!
(41) treatise (DIV2)
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But not to insist on particular speeches of particular men, many of the Decrees made of their Popes are very blasphemous, whereof take for a taste these particulars.
But not to insist on particular Speeches of particular men, many of the Decrees made of their Popes Are very blasphemous, whereof take for a taste these particulars.
cc-acp xx pc-acp vvi p-acp j n2 pp-f j n2, d pp-f dt n2 vvn pp-f po32 n2 vbr av j, c-crq vvb p-acp dt n1 d n2-j.
(41) treatise (DIV2)
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The Pope of Rome is a God. Let no man dare say to the Pope What dost thou.
The Pope of Rome is a God. Let no man Dare say to the Pope What dost thou.
dt n1 pp-f np1 vbz dt np1. vvb dx n1 vvb vvi p-acp dt n1 q-crq vd2 pns21.
(41) treatise (DIV2)
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The Pope may dispense against an Apostle. The Pope may change the nature of things. The Pope may make something of nothing.
The Pope may dispense against an Apostle. The Pope may change the nature of things. The Pope may make something of nothing.
dt n1 vmb vvi p-acp dt n1. dt n1 vmb vvi dt n1 pp-f n2. dt n1 vmb vvi pi pp-f pix.
(41) treatise (DIV2)
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The Pope may dispense aboue Law. The Pope of iniustice may make instice. Yea, many of their publike Prayers are also in the highest kinde blasphemous against Christ,
The Pope may dispense above Law. The Pope of injustice may make Justice. Yea, many of their public Prayers Are also in the highest kind blasphemous against christ,
dt n1 vmb vvi p-acp n1. dt n1 pp-f n1 vmb vvi n1. uh, d pp-f po32 j n2 vbr av p-acp dt js n1 j p-acp np1,
(41) treatise (DIV2)
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as where they pray to Christ to bring them to his Father through the intercession and merits of Peter, Paul, Thomas, Nicholas, Gregorie, and other whom they account Saints:
as where they pray to christ to bring them to his Father through the Intercession and merits of Peter, Paul, Thomas, Nicholas, Gregory, and other whom they account Saints:
c-acp c-crq pns32 vvb p-acp np1 pc-acp vvi pno32 p-acp po31 n1 p-acp dt n1 cc n2 pp-f np1, np1, np1, np1, np1, cc n-jn r-crq pns32 vvb n2:
(41) treatise (DIV2)
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and where they pray to the Virgin Mary to vse her motherly authoritie ouer her Sonne,
and where they pray to the Virgae Marry to use her motherly Authority over her Son,
cc c-crq pns32 vvb p-acp dt n1 uh pc-acp vvi po31 j n1 p-acp po31 n1,
(41) treatise (DIV2)
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and to command him to doe this, and that.
and to command him to do this, and that.
cc pc-acp vvi pno31 pc-acp vdi d, cc d.
(41) treatise (DIV2)
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The power of Absolution which they giue not onely to the Pope, but also to euery Priest, is blasphemous:
The power of Absolution which they give not only to the Pope, but also to every Priest, is blasphemous:
dt n1 pp-f n1 r-crq pns32 vvb xx av-j p-acp dt n1, cc-acp av p-acp d n1, vbz j:
(41) treatise (DIV2)
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for by the Councell of Trent it is decreed, not to be a ministeriall declaration, but a iudiciall act of forgiuing.
for by the Council of Trent it is decreed, not to be a ministerial declaration, but a judicial act of forgiving.
c-acp p-acp dt n1 pp-f np1 pn31 vbz vvn, xx pc-acp vbi dt j-jn n1, p-acp dt j n1 pp-f j-vvg.
(41) treatise (DIV2)
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The conceit of offering vp Christs glorified body by the hands of a Priest, is also blasphemous:
The conceit of offering up Christ glorified body by the hands of a Priest, is also blasphemous:
dt n1 pp-f vvg a-acp npg1 vvn n1 p-acp dt n2 pp-f dt n1, vbz av j:
(41) treatise (DIV2)
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and so is the new Iesuiticall inuention of mixing the milke of the Virgin Mary with the blood of Christ.
and so is the new Jesuitical invention of mixing the milk of the Virgae Marry with the blood of christ.
cc av vbz dt j j n1 pp-f vvg dt n1 pp-f dt n1 uh p-acp dt n1 pp-f np1.
(41) treatise (DIV2)
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These and such like blasphemies cannot proceed but from the Impes of Antichrist.
These and such like Blasphemies cannot proceed but from the Imps of Antichrist.
np1 cc d j n2 vmbx vvi cc-acp p-acp dt n2 pp-f np1.
(41) treatise (DIV2)
2414
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Blasphemie being so hainous a sinne, Magistrates, who are gods on earth, ought to vse all the meanes they can to suppresse it:
Blasphemy being so heinous a sin, Magistrates, who Are God's on earth, ought to use all the means they can to suppress it:
n1 vbg av j dt n1, n2, r-crq vbr n2 p-acp n1, pi pc-acp vvi d dt n2 pns32 vmb pc-acp vvi pn31:
(41) treatise (DIV2)
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and therefore they ought both to make seuere laws against it, & also strictly to look to the due execution of those lawes:
and Therefore they ought both to make severe laws against it, & also strictly to look to the due execution of those laws:
cc av pns32 vmd d pc-acp vvi j n2 p-acp pn31, cc av av-j pc-acp vvi p-acp dt j-jn n1 pp-f d n2:
(41) treatise (DIV2)
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otherwise the vniust Iudges in Ahabs time, who condemned innocent Naboth to death, for a meere pretence, and vniust accusation of blasphemie;
otherwise the unjust Judges in Ahabs time, who condemned innocent Naboth to death, for a mere pretence, and unjust accusation of blasphemy;
av dt j n2 p-acp n2 n1, r-crq vvd j-jn np1 p-acp n1, p-acp dt j n1, cc j n1 pp-f n1;
(41) treatise (DIV2)
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and the Iewes who supposing that Christ blasphemed, were ready to stone him, shal rise vp in iudgement against them:
and the Iewes who supposing that christ blasphemed, were ready to stone him, shall rise up in judgement against them:
cc dt np2 r-crq vvg cst np1 vvd, vbdr j p-acp n1 pno31, vmb vvi a-acp p-acp n1 p-acp pno32:
(41) treatise (DIV2)
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much more shall that Heathen King condemne thē who made a decree, that whosoeuer should speak any blasphemy against God, should be drawne in peeces, &c. Yea their practise in censuring and punishing those who speake euill of Dignities, and that seuerely (wherein they doe that which is iust and equall) shall condemne their remisnesse in suffering blasphemies against the great and glorious name of God to goe vnpunished.
much more shall that Heathen King condemn them who made a Decree, that whosoever should speak any blasphemy against God, should be drawn in Pieces, etc. Yea their practice in censuring and punishing those who speak evil of Dignities, and that severely (wherein they do that which is just and equal) shall condemn their remissness in suffering Blasphemies against the great and glorious name of God to go unpunished.
av-d dc vmb d j-jn n1 vvi pno32 r-crq vvd dt n1, cst r-crq vmd vvi d n1 p-acp np1, vmd vbi vvn p-acp n2, av uh po32 n1 p-acp vvg cc vvg d r-crq vvb j-jn pp-f n2, cc cst av-j (c-crq pns32 vdb d r-crq vbz j cc j-jn) vmb vvi po32 n1 p-acp vvg n2 p-acp dt j cc j n1 pp-f np1 pc-acp vvi j.
(41) treatise (DIV2)
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And let euery particular Christian take heed, that the Diuell neuer preuaile so far ouer him,
And let every particular Christian take heed, that the devil never prevail so Far over him,
cc vvb d j np1 vvi n1, cst dt n1 av-x vvi av av-j p-acp pno31,
(41) treatise (DIV2)
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as to vse his tongue as an instrument to blaspheme God.
as to use his tongue as an Instrument to Blaspheme God.
c-acp pc-acp vvi po31 n1 p-acp dt n1 pc-acp vvi np1.
(41) treatise (DIV2)
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For auoiding wherof, let vs retaine a reuerend and high account of the great name of God in our hearts:
For avoiding whereof, let us retain a reverend and high account of the great name of God in our hearts:
p-acp vvg c-crq, vvb pno12 vvi dt j-jn cc j n1 pp-f dt j n1 pp-f np1 p-acp po12 n2:
(41) treatise (DIV2)
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and be afraid to conceiue an euill thought, which may tend to the dishonor thereof:
and be afraid to conceive an evil Thought, which may tend to the dishonour thereof:
cc vbi j pc-acp vvi dt j-jn n1, r-crq vmb vvi p-acp dt n1 av:
(41) treatise (DIV2)
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much more fearefull let vs be of taking his name in our mouthes vainely, and of rash swearing by his name.
much more fearful let us be of taking his name in our mouths vainly, and of rash swearing by his name.
av-d dc j vvb pno12 vbi pp-f vvg po31 n1 p-acp po12 n2 av-j, cc pp-f j n-vvg p-acp po31 n1.
(41) treatise (DIV2)
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Common swearing by the name of God, wil soone bring vs to plaine blasphemie.
Common swearing by the name of God, will soon bring us to plain blasphemy.
j vvg p-acp dt n1 pp-f np1, vmb av vvi pno12 p-acp j n1.
(41) treatise (DIV2)
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Yea, seeing blasphemie is such an high pitch of iniquity, let vs giue no occasion vnto others to blaspheme Gods name.
Yea, seeing blasphemy is such an high pitch of iniquity, let us give no occasion unto Others to Blaspheme God's name.
uh, vvg n1 vbz d dt j n1 pp-f n1, vvb pno12 vvi dx n1 p-acp n2-jn pc-acp vvi npg1 n1.
(41) treatise (DIV2)
2417
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8140
They who call vpon the true God, and yet depart not from iniquitie, who professe the truth of the Gospel,
They who call upon the true God, and yet depart not from iniquity, who profess the truth of the Gospel,
pns32 r-crq vvb p-acp dt j np1, cc av vvb xx p-acp n1, r-crq vvb dt n1 pp-f dt n1,
(41) treatise (DIV2)
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8141
and yet turne the grace of God into wantonnesse, who make shew of Religion, and yet deny the power thereof, who seuerely iudge others,
and yet turn the grace of God into wantonness, who make show of Religion, and yet deny the power thereof, who severely judge Others,
cc av vvb dt n1 pp-f np1 p-acp n1, r-crq vvb vvi pp-f n1, cc av vvb dt n1 av, r-crq av-j vvi n2-jn,
(41) treatise (DIV2)
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and yet themselues do the same things, cause the name of God to be blasphemed among the enemies of pietie and sinceritie.
and yet themselves do the same things, cause the name of God to be blasphemed among the enemies of piety and sincerity.
cc av px32 vdb dt d n2, vvb dt n1 pp-f np1 pc-acp vbi vvn p-acp dt n2 pp-f n1 cc n1.
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Reade for this purpose, Rom. 2. 17, 18. &c. whosoeuer giue occasion to the enemies of the Gospell to blaspheme God, the Author of the Gospell,
Reade for this purpose, Rom. 2. 17, 18. etc. whosoever give occasion to the enemies of the Gospel to Blaspheme God, the Author of the Gospel,
np1 p-acp d n1, np1 crd crd, crd av r-crq vvb n1 p-acp dt n2 pp-f dt n1 pc-acp vvi np1, dt n1 pp-f dt n1,
(41) treatise (DIV2)
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for their vnworthy walking therin, make themselues accessary to this great and grieuous sinne of blasphemie:
for their unworthy walking therein, make themselves accessary to this great and grievous sin of blasphemy:
p-acp po32 j n-vvg av, vvb px32 j-jn p-acp d j cc j n1 pp-f n1:
(41) treatise (DIV2)
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and accordingly shall bee iudged with the iudgement of blasphemers. §. 8. Of Gods mercy in forgiuing blasphemy.
and accordingly shall be judged with the judgement of blasphemers. §. 8. Of God's mercy in forgiving blasphemy.
cc av-vvg vmb vbi vvn p-acp dt n1 pp-f n2. §. crd pp-f npg1 n1 p-acp j-vvg n1.
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THough blasphemy bee so heinous a sinne as hath beene declared, yet Christ here expresly saith, that Blasphemy shall be forgiuen; so as from hence we may gather, that
THough blasphemy be so heinous a sin as hath been declared, yet christ Here expressly Says, that Blasphemy shall be forgiven; so as from hence we may gather, that
cs n1 vbb av j dt n1 c-acp vhz vbn vvn, av np1 av av-j vvz, cst n1 vmb vbi vvn; av c-acp p-acp av pns12 vmb vvi, cst
(41) treatise (DIV2)
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Blasphemers are not vtterly excluded from all hope of pardon. Instance Saint Paul, who thus saith of himselfe;
Blasphemers Are not utterly excluded from all hope of pardon. Instance Saint Paul, who thus Says of himself;
n2 vbr xx av-j vvn p-acp d n1 pp-f n1. n1 n1 np1, r-crq av vvz pp-f px31;
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I was a blasphemer, but I obtained mercy.
I was a blasphemer, but I obtained mercy.
pns11 vbds dt n1, cc-acp pns11 vvd n1.
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Thus the Lord sheweth that the saluation of man is as deare and tender vnto him as his owne name:
Thus the Lord shows that the salvation of man is as deer and tender unto him as his own name:
av dt n1 vvz cst dt n1 pp-f n1 vbz a-acp j-jn cc j p-acp pno31 c-acp po31 d n1:
(41) treatise (DIV2)
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the piercing and striking thorow of his own name doth not prouoke him to cast the blasphemer into hel, the piercing and striking thorough of his own name does not provoke him to cast the blasphemer into hell,
dt j-vvg cc vvg p-acp pp-f po31 d n1 vdz xx vvi pno31 pc-acp vvi dt n1 p-acp n1,
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but his pitty rather moueth him to offer pardon, that so the blasphemer beholding Gods goodnesse striuing with his wretchednesse, may be ashamed of the foulenesse of sinne,
but his pity rather moves him to offer pardon, that so the blasphemer beholding God's Goodness striving with his wretchedness, may be ashamed of the foulness of sin,
cc-acp po31 n1 av-c vvz pno31 pc-acp vvi n1, cst av dt n1 vvg npg1 n1 vvg p-acp po31 n1, vmb vbi j pp-f dt n1 pp-f n1,
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and brought to repentance for it. Haue we not iust cause in this respect to wonder, and say;
and brought to Repentance for it. Have we not just cause in this respect to wonder, and say;
cc vvd p-acp n1 p-acp pn31. vhb pns12 xx j n1 p-acp d n1 pc-acp vvi, cc vvi;
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O the depth of the riches of the mercy of God! O the depth of the riches of the mercy of God!
sy dt n1 pp-f dt n2 pp-f dt n1 pp-f np1
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Hearken to this ô ye blasphemers of the name of God, though the great flying Booke of Gods curse be gone forth against you,
Harken to this o you blasphemers of the name of God, though the great flying Book of God's curse be gone forth against you,
vvb p-acp d uh pn22 n2 pp-f dt n1 pp-f np1, c-acp dt j j-vvg n1 pp-f npg1 n1 vbi vvn av p-acp pn22,
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yet may it be called in againe.
yet may it be called in again.
av vmb pn31 vbi vvn p-acp av.
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Note for this purpose what Saint Paul saith of Gods mercy to him, who had beene in former times a blasphemer:
Note for this purpose what Saint Paul Says of God's mercy to him, who had been in former times a blasphemer:
n1 p-acp d n1 r-crq n1 np1 vvz pp-f npg1 n1 p-acp pno31, r-crq vhd vbn p-acp j n2 dt n1:
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For this cause I obtained mercy, that in me first Iesus Christ might shew forth all long suffering for a patterne to them, which should hereafter beleeue in him to life euerlasting. For this cause I obtained mercy, that in me First Iesus christ might show forth all long suffering for a pattern to them, which should hereafter believe in him to life everlasting.
p-acp d n1 pns11 vvd n1, cst p-acp pno11 ord np1 np1 vmd vvi av d j n1 p-acp dt n1 p-acp pno32, r-crq vmd av vvi p-acp pno31 p-acp n1 j.
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Cease therefore to blaspheme any more.
Cease Therefore to Blaspheme any more.
vvb av pc-acp vvi d dc.
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Lay hold of this Gospell, this glad tidings of reconciliation, and be moued thereby to seeke how you may best honour his name, whom in former times you haue blasphemed.
Lay hold of this Gospel, this glad tidings of reconciliation, and be moved thereby to seek how you may best honour his name, whom in former times you have blasphemed.
np1 vvb pp-f d n1, d j n2 pp-f n1, cc vbi vvn av pc-acp vvi c-crq pn22 vmb av-js vvi po31 n1, ro-crq p-acp j n2 pn22 vhb vvn.
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And let all of vs herein shew our selues children of our Heauenly Father, in bearing with such as haue sought our disgrace.
And let all of us herein show our selves children of our Heavenly Father, in bearing with such as have sought our disgrace.
cc vvb d pp-f pno12 av vvi po12 n2 n2 pp-f po12 j n1, p-acp vvg p-acp d c-acp vhb vvn po12 n1.
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This is an hard lesson to learne:
This is an hard Lesson to Learn:
d vbz dt j n1 pc-acp vvi:
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for man accounts his name more deare the his life, and had rather his head or heart should be stricken thorow, then his name and honour.
for man accounts his name more deer the his life, and had rather his head or heart should be stricken thorough, then his name and honour.
p-acp n1 vvz po31 n1 av-dc j-jn cs po31 n1, cc vhd av-c po31 n1 cc n1 vmd vbi vvn p-acp, cs po31 n1 cc n1.
(41) treatise (DIV2)
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Hence is it that the least reproach and disgrace causeth the greatest reuenge that can be thought of.
Hence is it that the least reproach and disgrace Causes the greatest revenge that can be Thought of.
av vbz pn31 cst dt ds n1 cc n1 vvz dt js n1 cst vmb vbi vvn pp-f.
(41) treatise (DIV2)
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But this humour ariseth from corrupt nature. Christ commandeth to blesse them that curse vs: which precept the Apostles put in practise;
But this humour arises from corrupt nature. christ commands to bless them that curse us: which precept the Apostles put in practice;
p-acp d n1 vvz p-acp j n1. np1 vvz p-acp vvb pno32 cst vvb pno12: r-crq n1 dt n2 vvn p-acp n1;
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for of himselfe, and of others saith Saint Paul, Being defamed, we intreat. §. 9. Of the principall Obiect of Gods mercy, Man.
for of himself, and of Others Says Saint Paul, Being defamed, we entreat. §. 9. Of the principal Object of God's mercy, Man.
c-acp pp-f px31, cc pp-f ng2-jn vvz n1 np1, vbg vvn, pns12 vvb. §. crd pp-f dt j-jn n1 pp-f npg1 n1, n1
(41) treatise (DIV2)
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AS the riches of Gods mercy is in generall commended by forgiuing all manner of sinne, euen blasphemie;
AS the riches of God's mercy is in general commended by forgiving all manner of sin, even blasphemy;
p-acp dt n2 pp-f npg1 n1 vbz p-acp n1 vvn p-acp j-vvg d n1 pp-f n1, av n1;
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so in particular it is commended vnto Man, by making him the peculiar obiect of this mercy of God:
so in particular it is commended unto Man, by making him the peculiar Object of this mercy of God:
av p-acp j pn31 vbz vvn p-acp n1, p-acp vvg pno31 dt j n1 pp-f d n1 pp-f np1:
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for to man doth Christ in speciall appropriate it, saying;
for to man does christ in special Appropriate it, saying;
c-acp p-acp n1 vdz np1 p-acp j vvi pn31, vvg;
(41) treatise (DIV2)
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All manner of sinne shall be forgiuen vnto MEN, (as Saint Matthew records it) To the SONS OF MEN (as Saint Marke sets it downe.) From whence we may gather, thatAll manner of sin shall be forgiven unto MEN, (as Saint Matthew records it) To the SONS OF MEN (as Saint Mark sets it down.) From whence we may gather, that
d n1 pp-f n1 vmb vbi vvn p-acp n2, (c-acp n1 np1 vvz pn31) p-acp dt n2 pp-f n2 (c-acp n1 vvb vvz pn31 a-acp.) p-acp c-crq pns12 vmb vvi, cst
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MAN is the most principall obiect of Gods mercy.
MAN is the most principal Object of God's mercy.
n1 vbz dt av-ds j-jn n1 pp-f npg1 n1.
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This instance of forgiuing sinne, goeth beyond all other that can be giuen to commend the mercy of God;
This instance of forgiving sin, Goes beyond all other that can be given to commend the mercy of God;
d n1 pp-f j-vvg n1, vvz p-acp d n-jn cst vmb vbi vvn pc-acp vvi dt n1 pp-f np1;
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especially if we consider what was done to effect this.
especially if we Consider what was done to Effect this.
av-j cs pns12 vvb r-crq vbds vdn p-acp n1 d.
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To discharge man of that debt whereunto hee stood bound through sinne vnto the iustice of God;
To discharge man of that debt whereunto he stood bound through sin unto the Justice of God;
pc-acp vvi n1 pp-f d n1 c-crq pns31 vvd vvn p-acp n1 p-acp dt n1 pp-f np1;
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the Sonne of God must come downe from Heauen, and become a son of man, and in mans roome and steed he made sinne, offering himselfe vp a sacrifice to satisfie Gods iustice for mans sinne. the Son of God must come down from Heaven, and become a son of man, and in men room and steed he made sin, offering himself up a sacrifice to satisfy God's Justice for men sin.
dt n1 pp-f np1 vmb vvi a-acp p-acp n1, cc vvi dt n1 pp-f n1, cc p-acp ng1 n1 cc n1 pns31 vvd n1, vvg px31 p-acp dt n1 pc-acp vvi npg1 n1 p-acp ng1 n1.
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And that man might be made partaker of that which Christ did in this kind, Sonnes of men must be vnited to the Sonnne of God, by the Spirit of God;
And that man might be made partaker of that which christ did in this kind, Sons of men must be united to the Sonnne of God, by the Spirit of God;
cc d n1 vmd vbi vvn n1 pp-f d r-crq np1 vdd p-acp d n1, n2 pp-f n2 vmb vbi vvn p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1;
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that as by the former vnion God and man became one person, so by this latter vnion, the sonnes of men,
that as by the former Union God and man became one person, so by this latter Union, the Sons of men,
cst c-acp p-acp dt j n1 np1 cc n1 vvd crd n1, av p-acp d d n1, dt n2 pp-f n2,
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and the Son of God, might make one body, which is, Christ. No creature but Man doth partake of Gods mercy in this kinde:
and the Son of God, might make one body, which is, christ. No creature but Man does partake of God's mercy in this kind:
cc dt n1 pp-f np1, vmd vvi crd n1, r-crq vbz, np1. av-dx n1 p-acp n1 vdz vvi pp-f npg1 n1 p-acp d n1:
(41) treatise (DIV2)
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vnsensible, and vnreasonable creatures are not subiect to sin, nor yet to the eternall punishment of sinne,
unsensible, and unreasonable creatures Are not Subject to since, nor yet to the Eternal punishment of sin,
j, cc j-u n2 vbr xx j-jn p-acp n1, ccx av p-acp dt j n1 pp-f n1,
(41) treatise (DIV2)
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because they haue no immortall soules.
Because they have no immortal Souls.
c-acp pns32 vhb dx j n2.
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The good Angels neuer sinned, and in that respect had no need to taste of this kind of mercy:
The good Angels never sinned, and in that respect had no need to taste of this kind of mercy:
dt j n2 av-x vvn, cc p-acp d n1 vhd dx n1 pc-acp vvi pp-f d n1 pp-f n1:
(41) treatise (DIV2)
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whereupon when an Angell brought the newes of Christs birth, he saith in the second person, To you, is borne a Sauiour:
whereupon when an Angel brought the news of Christ birth, he Says in the second person, To you, is born a Saviour:
c-crq c-crq dt n1 vvd dt n1 pp-f npg1 n1, pns31 vvz p-acp dt ord n1, p-acp pn22, vbz vvn dt n1:
(41) treatise (DIV2)
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but when the Prophet a sonne of man foretold thereof, he saith in the first person, To vs a child is borne, To vs a Sonne is giuen.
but when the Prophet a son of man foretold thereof, he Says in the First person, To us a child is born, To us a Son is given.
cc-acp c-crq dt n1 dt n1 pp-f n1 vvd av, pns31 vvz p-acp dt ord n1, p-acp pno12 dt n1 vbz vvn, p-acp pno12 dt n1 vbz vvn.
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The euill Angels, that had as much need thereof as sonnes of men, are reserued in euerlasting chaines vnder darkenesse,
The evil Angels, that had as much need thereof as Sons of men, Are reserved in everlasting chains under darkness,
dt j-jn n2, cst vhd p-acp d n1 av c-acp n2 pp-f n2, vbr vvn p-acp j n2 p-acp n1,
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vnto the iudgement of the great day. unto the judgement of the great day.
p-acp dt n1 pp-f dt j n1.
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This mercy is not vouchsafed vnto them, in regard whereof it is said, that Christ tooke not on him the nature of Angels, but he tooke on him the seede of Abraham.
This mercy is not vouchsafed unto them, in regard whereof it is said, that christ took not on him the nature of Angels, but he took on him the seed of Abraham.
d n1 vbz xx vvn p-acp pno32, p-acp n1 c-crq pn31 vbz vvn, cst np1 vvd xx p-acp pno31 dt n1 pp-f n2, p-acp pns31 vvd p-acp pno31 dt n1 pp-f np1.
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In this respect we may with an holy admiration cry out, and say;
In this respect we may with an holy admiration cry out, and say;
p-acp d n1 pns12 vmb p-acp dt j n1 vvb av, cc vvi;
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What is man, that thou art mindfull of him? and the sonne of man, that thou visitest him? What is man, that thou art mindful of him? and the son of man, that thou visitest him?
r-crq vbz n1, cst pns21 vb2r j pp-f pno31? cc dt n1 pp-f n1, cst pns21 js pno31?
(41) treatise (DIV2)
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The reason why God should thus respect man aboue all other creatures, cannot be fetched out of man.
The reason why God should thus respect man above all other creatures, cannot be fetched out of man.
dt n1 c-crq np1 vmd av vvi n1 p-acp d j-jn n2, vmbx vbi vvn av pp-f n1.
(41) treatise (DIV2)
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Man hath his being from god as well as other creatures;
Man hath his being from god as well as other creatures;
n1 vhz po31 vbg p-acp n1 c-acp av c-acp j-jn n2;
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in his nature there is no such excellency, as for it he should be preferred before all others:
in his nature there is no such excellency, as for it he should be preferred before all Others:
p-acp po31 n1 a-acp vbz dx d n1, c-acp c-acp pn31 pns31 vmd vbi vvn p-acp d n2-jn:
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for he was made of the dust, and in his substance much inferiour to the Angels; for he was made of the dust, and in his substance much inferior to the Angels;
c-acp pns31 vbds vvn pp-f dt n1, cc p-acp po31 n1 d j-jn p-acp dt n2;
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neither can there be any merit or desert in his actions:
neither can there be any merit or desert in his actions:
dx vmb pc-acp vbi d n1 cc n1 p-acp po31 n2:
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for in his best estate hee could doe no more then what of duty hee was bound vnto.
for in his best estate he could do no more then what of duty he was bound unto.
c-acp p-acp po31 js n1 pns31 vmd vdi dx dc cs r-crq pp-f n1 pns31 vbds vvn p-acp.
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But when God afforded him this great mercy, whereof we now speake, he was dead in sin, a slaue of Satan, an enemy of God.
But when God afforded him this great mercy, whereof we now speak, he was dead in since, a slave of Satan, an enemy of God.
p-acp c-crq np1 vvd pno31 d j n1, c-crq pns12 av vvi, pns31 vbds j p-acp n1, dt n1 pp-f np1, dt n1 pp-f np1.
(41) treatise (DIV2)
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It was therefore Gods good pleasure that made him thus to make choice of man, to make him the most principall obiect of his mercy;
It was Therefore God's good pleasure that made him thus to make choice of man, to make him the most principal Object of his mercy;
pn31 vbds av npg1 j n1 cst vvd pno31 av pc-acp vvi n1 pp-f n1, pc-acp vvi pno31 dt av-ds j-jn n1 pp-f po31 n1;
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and in this respect the Apostle vseth a word, which signifieth a proper, and peculiar loue to man.
and in this respect the Apostle uses a word, which signifies a proper, and peculiar love to man.
cc p-acp d n1 dt n1 vvz dt n1, r-crq vvz dt j, cc j vvb p-acp n1.
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How doth this checke the sonnes of men for their vngratefulnesse against God? whereas this proper and peculiar loue of God to man, should prouoke him to exceede all other creatures in setting forth the honour and glory of God, who hath so respected him:
How does this check the Sons of men for their ungratefulness against God? whereas this proper and peculiar love of God to man, should provoke him to exceed all other creatures in setting forth the honour and glory of God, who hath so respected him:
q-crq vdz d vvi dt n2 pp-f n2 p-acp po32 n1 p-acp np1? cs d j cc j n1 pp-f np1 p-acp n1, vmd vvi pno31 pc-acp vvi d j-jn n2 p-acp vvg av dt n1 cc n1 pp-f np1, r-crq vhz av vvn pno31:
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Man for the most part dishonoureth God more then all other creatures, except the infernall spirits, who wholy and onely set themselues to dishonour and blaspheme the name of that great God, who reserueth them in euerlasting chaines.
Man for the most part Dishonors God more then all other creatures, except the infernal spirits, who wholly and only Set themselves to dishonour and Blaspheme the name of that great God, who reserveth them in everlasting chains.
n1 p-acp dt av-ds n1 vvz np1 av-dc cs d j-jn n2, c-acp dt j n2, r-crq av-jn cc av-j vvn px32 p-acp n1 cc vvi dt n1 pp-f cst j np1, r-crq vvz pno32 p-acp j n2.
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For if wee looke into the highest Heauens, there we shall see the heauenly Spirits stand before the Throne of God, ready to receiue and execute any charge that he shall giue them:
For if we look into the highest Heavens, there we shall see the heavenly Spirits stand before the Throne of God, ready to receive and execute any charge that he shall give them:
p-acp cs pns12 vvb p-acp dt js n2, a-acp pns12 vmb vvi dt j n2 vvb p-acp dt n1 pp-f np1, j pc-acp vvi cc vvi d n1 cst pns31 vmb vvi pno32:
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yea, there we shall heare them singing continually praise vnto the Lord, and reioycing when God is any way glorified in Heauen or in earth.
yea, there we shall hear them singing continually praise unto the Lord, and rejoicing when God is any Way glorified in Heaven or in earth.
uh, a-acp pns12 vmb vvi pno32 vvg av-j n1 p-acp dt n1, cc vvg c-crq np1 vbz d n1 vvn p-acp n1 cc p-acp n1.
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Doe any of the sonnes of men so farre exceede the Angels in glorifying God,
Do any of the Sons of men so Far exceed the Angels in glorifying God,
vdb d pp-f dt n2 pp-f n2 av av-j vvi dt n2 p-acp vvg np1,
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8202
as Gods mercy hath more abounded to vs then to them? What we shall doe in Heauen I know not,
as God's mercy hath more abounded to us then to them? What we shall do in Heaven I know not,
c-acp ng1 n1 vhz dc vvn p-acp pno12 av p-acp pno32? r-crq pns12 vmb vdi p-acp n1 pns11 vvb xx,
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but how farre short the best of vs on earth doe come of them, none can be ignorant.
but how Far short the best of us on earth do come of them, none can be ignorant.
cc-acp q-crq av-j j dt js pp-f pno12 p-acp n1 vdb vvi pp-f pno32, pix vmb vbi j.
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Descend we therefore a little lower into the next heauens, where wee may behold the Sunne, Moone, Starres,
Descend we Therefore a little lower into the next heavens, where we may behold the Sun, Moon, Stars,
vvb pns12 av dt j av-jc p-acp dt ord n2, c-crq pns12 vmb vvi dt n1, n1, n2,
(41) treatise (DIV2)
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and whole hoast of those heauens keepe constantly that fixed order and course which at first their Maker appointed them:
and Whole host of those heavens keep constantly that fixed order and course which At First their Maker appointed them:
cc j-jn n1 pp-f d n2 vvb av-j cst j-vvn n1 cc n1 r-crq p-acp ord po32 n1 vvd pno32:
(41) treatise (DIV2)
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yea, the Moone in her changes, and the very wandring Starres in their wandring, obserue the decree of the Creator,
yea, the Moon in her changes, and the very wandering Stars in their wandering, observe the Decree of the Creator,
uh, dt n1 p-acp po31 n2, cc dt j j-vvg n2 p-acp po32 j-vvg, vvb dt n1 pp-f dt n1,
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and start not from that order which he hath set vnto them;
and start not from that order which he hath Set unto them;
cc vvb xx p-acp d n1 r-crq pns31 vhz vvn p-acp pno32;
(41) treatise (DIV2)
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and yet the sonnes of men daily transgresse the Ordinances which the Lord their God hath giuen them.
and yet the Sons of men daily transgress the Ordinances which the Lord their God hath given them.
cc av dt n2 pp-f n2 av-j vvi dt n2 r-crq dt n1 po32 n1 vhz vvn pno32.
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The very earth which was cursed for mans sake, with little tillage bringeth forth all manner of needfull and pleasant fruits for man:
The very earth which was cursed for men sake, with little tillage brings forth all manner of needful and pleasant fruits for man:
dt j n1 r-crq vbds vvn p-acp ng1 n1, p-acp j n1 vvz av d n1 pp-f j cc j n2 p-acp n1:
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yet all the spirituall culture which God vseth on the sonnes of men, cannot make many of them bring forth good fruit.
yet all the spiritual culture which God uses on the Sons of men, cannot make many of them bring forth good fruit.
av d dt j n1 r-crq np1 vvz p-acp dt n2 pp-f n2, vmbx vvi d pp-f pno32 vvi av j n1.
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Reade Gods complaint to this purpose, in the long which was made to the Vineyard of the Lord. The Prophet Isayah noteth that the Oxe and the Asse (two of the most brutish creatures that be) take better notice of the kindnesse of their Masters, then the Sonnes of Men doe of the mercies of the Lord to them.
Reade God's complaint to this purpose, in the long which was made to the Vineyard of the Lord. The Prophet Isaiah notes that the Ox and the Ass (two of the most brutish creatures that be) take better notice of the kindness of their Masters, then the Sons of Men do of the Mercies of the Lord to them.
np1 npg1 n1 p-acp d n1, p-acp dt av-j r-crq vbds vvn p-acp dt n1 pp-f dt n1. dt n1 np1 vvz cst dt n1 cc dt n1 (crd pp-f dt av-ds j n2 cst vbb) vvb jc n1 pp-f dt n1 pp-f po32 n2, av dt n2 pp-f n2 vdb pp-f dt n2 pp-f dt n1 p-acp pno32.
(41) treatise (DIV2)
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Oh beloued, let this peruersenesse of our nature humble vs, and let vs endeauour to answere with gratefulnesse Gods goodnesse to vs. As he in mercy hath abounded towards vs aboue all other creatures,
O Beloved, let this perverseness of our nature humble us, and let us endeavour to answer with gratefulness God's Goodness to us As he in mercy hath abounded towards us above all other creatures,
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(41) treatise (DIV2)
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so let vs striue to excell all in honouring him.
so let us strive to excel all in honouring him.
av vvb pno12 vvi pc-acp vvi d p-acp vvg pno31.
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Though notwithstanding our vttermost endeauour we come much short, yet let our true desire mount aloft,
Though notwithstanding our uttermost endeavour we come much short, yet let our true desire mount aloft,
cs p-acp po12 j n1 pns12 vvb d j, av vvb po12 j n1 vvb av,
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and let vs still endeauour to goe as farre as possibly we can, and euen moane againe,
and let us still endeavour to go as Far as possibly we can, and even moan again,
cc vvb pno12 av vvi pc-acp vvi c-acp av-j c-acp av-j pns12 vmb, cc av-j vvi av,
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because we cannot attaine to the perfection of the most perfect.
Because we cannot attain to the perfection of the most perfect.
c-acp pns12 vmbx vvi p-acp dt n1 pp-f dt av-ds j.
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This is that which is intended in the third petition of the Lords prayer, Thy will be done in earth as it is in Heauen.
This is that which is intended in the third petition of the lords prayer, Thy will be done in earth as it is in Heaven.
d vbz d r-crq vbz vvn p-acp dt ord n1 pp-f dt n2 n1, po21 n1 vbi vdn p-acp n1 c-acp pn31 vbz p-acp n1.
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§. 10. Of Gods impartiality in offering mercy without respect of persons.
§. 10. Of God's impartiality in offering mercy without respect of Persons.
§. crd pp-f npg1 n1 p-acp vvg n1 p-acp n1 pp-f n2.
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GOds mercy to Man is further amplified by the generality of the Obiect, which is first intimated by these indefinite words, Men, and Sonnes of Men: and then more expresly noted by Saint Matthew vnder this generall particle ( Whosoeuer ) whereby we are taught, that
God's mercy to Man is further amplified by the generality of the Object, which is First intimated by these indefinite words, Men, and Sons of Men: and then more expressly noted by Saint Matthew under this general particle (Whosoever) whereby we Are taught, that
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God excludeth none from the participation of his mercy.
God excludeth none from the participation of his mercy.
np1 vvz pix p-acp dt n1 pp-f po31 n1.
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1 This doctrine is to be vnderstood of Gods outward dispensation and manifestation of his mercy by the ministry of the Word, wherein no difference is made betwixt persons, nor exemption of any;
1 This Doctrine is to be understood of God's outward Dispensation and manifestation of his mercy by the Ministry of the Word, wherein no difference is made betwixt Persons, nor exemption of any;
vvd d n1 vbz pc-acp vbi vvn pp-f npg1 j n1 cc n1 pp-f po31 n1 p-acp dt n1 pp-f dt n1, q-crq dx n1 vbz vvn p-acp n2, ccx n1 pp-f d;
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so as it calleth not into question the secret counsell, and eternall decree of God.
so as it calls not into question the secret counsel, and Eternal Decree of God.
av c-acp pn31 vvz xx p-acp n1 dt j-jn n1, cc j n1 pp-f np1.
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2 It is to be referred to the seuerall degrees, sorts, and conditions of men, betwixt which God maketh no difference,
2 It is to be referred to the several Degrees, sorts, and conditions of men, betwixt which God makes no difference,
crd pn31 vbz pc-acp vbi vvn p-acp dt j n2, n2, cc n2 pp-f n2, p-acp r-crq np1 vvz dx n1,
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as honourable, meane, rich, poore, learned, vnlearned, olde, yong, free, bond, male, female, Magistrate, subiect, with the like.
as honourable, mean, rich, poor, learned, unlearned, old, young, free, bound, male, female, Magistrate, Subject, with the like.
c-acp j, j, j, j, j, j, j, j, j, n1, j-jn, j-jn, n1, j-jn, p-acp dt j.
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3 It is to be applied to the all-sufficiency of Christs sacrifice, which is auailable to take away the sinnes of the most notorious sinners that can be (as we heard before) as well as of any other sinners.
3 It is to be applied to the All-sufficiency of Christ sacrifice, which is available to take away the Sins of the most notorious Sinners that can be (as we herd before) as well as of any other Sinners.
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Thus this doctrine rightly taken, is abundantly confirmed throughout the whole Scripture. Salomon brings in Wisdome in the open streetes, proclaiming mercy to all:
Thus this Doctrine rightly taken, is abundantly confirmed throughout the Whole Scripture. Solomon brings in Wisdom in the open streets, proclaiming mercy to all:
av d n1 av-jn vvn, vbz av-j vvn p-acp dt j-jn n1. np1 vvz p-acp n1 p-acp dt j n2, vvg n1 p-acp d:
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and Christ commandeth his Apostles to Preach the Gospell to euery creature: meaning euery reasonable creature capable thereof. and christ commands his Apostles to Preach the Gospel to every creature: meaning every reasonable creature capable thereof.
cc np1 vvz po31 n2 p-acp vvb dt n1 p-acp d n1: vvg d j n1 j av.
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But more particularly and expresly saith the Apostle; He that is Lord ouer all, is rich vnto all that call vpon him.
But more particularly and expressly Says the Apostle; He that is Lord over all, is rich unto all that call upon him.
cc-acp av-dc av-j cc av-j vvz dt n1; pns31 cst vbz n1 p-acp d, vbz j p-acp d cst vvb p-acp pno31.
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And againe, God will that all men shall be saued: and Christ gaue himselfe a ransome for all men. And again, God will that all men shall be saved: and christ gave himself a ransom for all men.
cc av, np1 vmb d d n2 vmb vbi vvn: cc np1 vvd px31 dt n1 p-acp d n2.
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For with God there is no respect of persons; hee hath not carnall eyes, nor seeth as man seeth:
For with God there is no respect of Persons; he hath not carnal eyes, nor sees as man sees:
p-acp p-acp np1 pc-acp vbz dx n1 pp-f n2; pns31 vhz xx j n2, ccx vvz p-acp n1 vvz:
(41) treatise (DIV2)
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the soules of the meanest are as deare and precious to him, as the soules of the greatest:
the Souls of the Meanest Are as deer and precious to him, as the Souls of the greatest:
dt n2 pp-f dt js vbr p-acp j-jn cc j p-acp pno31, c-acp dt n2 pp-f dt js:
(41) treatise (DIV2)
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All soules are mine, saith the Lord. This further confirmeth that which was noted before, that mans destruction is of himselfe. All Souls Are mine, Says the Lord. This further confirmeth that which was noted before, that men destruction is of himself.
d n2 vbr png11, vvz dt n1. d av-jc vvz cst r-crq vbds vvn a-acp, cst ng1 n1 vbz pp-f px31.
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No man can iustly blame God, who offereth mercy and pardon to euery one.
No man can justly blame God, who Offereth mercy and pardon to every one.
dx n1 vmb av-j vvi np1, r-crq vvz n1 cc n1 p-acp d crd.
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Let euery one of what ranke or condition soeuer he be, be encouraged to apply to himselfe this glad tidings of pardon:
Let every one of what rank or condition soever he be, be encouraged to apply to himself this glad tidings of pardon:
vvb d crd pp-f r-crq n1 cc n1 av pns31 vbb, vbb vvn pc-acp vvi p-acp px31 d j n2 pp-f n1:
(41) treatise (DIV2)
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and seeing God excludeth none, let not any of vs exclude our selues. §. 11. Of the title SON OF MAN giuen to Christ.
and seeing God excludeth none, let not any of us exclude our selves. §. 11. Of the title SON OF MAN given to christ.
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THe last branch whereby Gods mercy in forgiuing sin is amplified, respecteth the person against whom the sinne is committed in this phrase ( Sonne of Man ).
THe last branch whereby God's mercy in forgiving since is amplified, respecteth the person against whom the sin is committed in this phrase (Son of Man).
dt ord n1 c-crq npg1 n1 p-acp j-vvg n1 vbz vvn, vvz dt n1 p-acp ro-crq dt n1 vbz vvn p-acp d n1 (n1 pp-f n1).
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This title in Scripture is vsed sometimes indefinitly, and sometimes determinatly. Indefinitly, in a double respect.
This title in Scripture is used sometime indefinitely, and sometime determinately. Indefinitely, in a double respect.
d n1 p-acp n1 vbz vvn av av-j, cc av av-j. av-j, p-acp dt j-jn n1.
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1 To set forth all mankind in generall, and so it compriseth vnder it euery son of Adam, euery mothers childe (as we speak).
1 To Set forth all mankind in general, and so it compriseth under it every son of Adam, every mother's child (as we speak).
vvd pc-acp vvi av d n1 p-acp n1, cc av pn31 vvz p-acp pn31 d n1 pp-f np1, d ng1 n1 (c-acp pns12 vvb).
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In which sence Bildad vseth it, where comparing mankind with the celestiall bodies, he saith, How much lesse MAN a worme, euen the SONNE OF MAN, a worme?
In which sense Bildad uses it, where comparing mankind with the celestial bodies, he Says, How much less MAN a worm, even the SONNE OF MAN, a worm?
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2 To designe corrupt and wicked men, in which sence it is opposed to sons of God: as where Moses saith, that the sonnes of God saw the DAVGHTERS OF MEN:
2 To Design corrupt and wicked men, in which sense it is opposed to Sons of God: as where Moses Says, that the Sons of God saw the DAVGHTERS OF MEN:
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and Dauid his complaint, I lye among them that are set on fire, euen the SONNES OF MEN. and David his complaint, I lie among them that Are Set on fire, even the SONNES OF MEN.
cc np1 po31 n1, pns11 vvb p-acp pno32 cst vbr vvn p-acp n1, av-j dt n2 pp-f n2.
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Determinately and particularly it is attributed to the Prophets of God, and to Christ the Sonne of God. Determinately and particularly it is attributed to the prophets of God, and to christ the Son of God.
av-j cc av-j pn31 vbz vvn p-acp dt n2 pp-f np1, cc pc-acp np1 dt n1 pp-f np1.
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In the old Testament it is most vsually attributed to the Prophets, especially when it is expressed in the singular number.
In the old Testament it is most usually attributed to the prophets, especially when it is expressed in the singular number.
p-acp dt j n1 pn31 vbz av-ds av-j vvn p-acp dt n2, av-j c-crq pn31 vbz vvn p-acp dt j n1.
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Among other Prophets Ezechiel is most frequently stiled with this title, SONNE OF MAN: he is in his Prophesie so called almost an hundred times.
Among other prophets Ezechiel is most frequently styled with this title, SONNE OF MAN: he is in his Prophesy so called almost an hundred times.
p-acp j-jn n2 np1 vbz av-ds av-j vvn p-acp d n1, n1 pp-f n1: pns31 vbz p-acp po31 vvi av vvn av dt crd n2.
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The reason wherof I take to be this, He had visions both more in number, and more rare in kinde, reuealed vnto him, then any other Prophet had:
The reason whereof I take to be this, He had visions both more in number, and more rare in kind, revealed unto him, then any other Prophet had:
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(41) treatise (DIV2)
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now lest he should be exalted out of measure through the abundance of reuelations, the Lord often putteth him in minde of his estate by nature, that he was but a sonne of man, a mortall man, euen a worme.
now lest he should be exalted out of measure through the abundance of revelations, the Lord often putteth him in mind of his estate by nature, that he was but a son of man, a Mortal man, even a worm.
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In the new Testament it is most vsually attributed vnto Christ, and that most frequently in the historie of the Euangelists,
In the new Testament it is most usually attributed unto christ, and that most frequently in the history of the Evangelists,
p-acp dt j n1 pn31 vbz av-ds av-j vvn p-acp np1, cc cst av-ds av-j p-acp dt n1 pp-f dt n2,
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and when Christ speaketh of himselfe. Once Saint Stephen termeth Christ the Sonne of Man.
and when christ speaks of himself. Once Saint Stephen termeth christ the Son of Man.
cc c-crq np1 vvz pp-f px31. a-acp n1 np1 vvz np1 dt n1 pp-f n1
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This title hath relation especially to the humane nature of Christ, in regard whereof hee was borne of a woman,
This title hath Relation especially to the humane nature of christ, in regard whereof he was born of a woman,
d n1 vhz n1 av-j p-acp dt j n1 pp-f np1, p-acp n1 c-crq pns31 vbds vvn pp-f dt n1,
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and so a true Son of Man: yet is it not to be restrained only to his Manhood;
and so a true Son of Man: yet is it not to be restrained only to his Manhood;
cc av dt j n1 pp-f n1: av vbz pn31 xx pc-acp vbi vvn av-j p-acp po31 n1;
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for it compriseth vnder it the person of Christ, God and Man:
for it compriseth under it the person of christ, God and Man:
p-acp pn31 vvz p-acp pn31 dt n1 pp-f np1, np1 cc n1:
(41) treatise (DIV2)
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else how could Christ while his humane nature was on earth say, The Sonne of Man is in heauen.
Else how could christ while his humane nature was on earth say, The Son of Man is in heaven.
av q-crq vmd np1 cs po31 j n1 vbds p-acp n1 vvi, dt n1 pp-f n1 vbz p-acp n1.
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The reason why this title is giuen to Christ, is not, (as some too nicely inferre, from the singular number) because Christ was borne of a Virgin, The reason why this title is given to christ, is not, (as Some too nicely infer, from the singular number) Because christ was born of a Virgae,
dt n1 c-crq d n1 vbz vvn p-acp np1, vbz xx, (c-acp d av av-j vvi, p-acp dt j n1) c-acp np1 vbds vvn pp-f dt n1,
(41) treatise (DIV2)
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and had but one Parent, and so was a sonne of MAN, not of MEN, that is, onely of a mother,
and had but one Parent, and so was a son of MAN, not of MEN, that is, only of a mother,
cc vhd p-acp crd n1, cc av vbds dt n1 pp-f n1, xx pp-f n2, cst vbz, av-j pp-f dt n1,
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and not of father and mother both, as others are: For by the same reason it might be inferred that Ezechiel had but one parent,
and not of father and mother both, as Others Are: For by the same reason it might be inferred that Ezechiel had but one parent,
cc xx pp-f n1 cc n1 av-d, c-acp n2-jn vbr: c-acp p-acp dt d n1 pn31 vmd vbi vvn cst np1 vhd p-acp crd n1,
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because hee is called A sonne of MAN:
Because he is called A son of MAN:
c-acp pns31 vbz vvn dt n1 pp-f n1:
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besides, by this reason Christ should bee called A sonne of woman, not a sonne of man. But other better reasons may be giuen of this title, as to shew
beside, by this reason christ should be called A son of woman, not a son of man. But other better Reasons may be given of this title, as to show
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1 That Christ was true man.
1 That christ was true man.
vvd cst np1 vbds j n1.
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2 That he came of the stock of man, and brought not his humane nature from heauen.
2 That he Come of the stock of man, and brought not his humane nature from heaven.
crd cst pns31 vvd pp-f dt n1 pp-f n1, cc vvd xx po31 j n1 p-acp n1.
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3 That he descended very low for our sakes, being the Sonne of God, to become a Sonne of Man. If any shall reply against this,
3 That he descended very low for our sakes, being the Son of God, to become a Son of Man. If any shall reply against this,
crd cst pns31 vvd av av-j p-acp po12 n2, vbg dt n1 pp-f np1, pc-acp vvi dt n1 pp-f n1 cs d vmb vvi p-acp d,
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and say, The title MAN might haue implied as much, I answere, that there is a farre greater emphasis in this title Sonne of Man: as, according to the Hebrew phrase it is more emphaticall to say, a sonne of disobedience, a sonne of perdition, then a disobedient and forlorne man.
and say, The title MAN might have implied as much, I answer, that there is a Far greater emphasis in this title Son of Man: as, according to the Hebrew phrase it is more emphatical to say, a son of disobedience, a son of perdition, then a disobedient and forlorn man.
cc vvi, dt n1 n1 vmd vhi vvn p-acp d, pns11 vvb, cst pc-acp vbz dt av-j jc n1 p-acp d n1 n1 pp-f n1: a-acp, vvg p-acp dt njp n1 pn31 vbz av-dc j pc-acp vvi, dt n1 pp-f n1, dt n1 pp-f n1, av dt j cc j-vvn n1.
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To apply that which hath been said of this title, it is without all exception cleare, that by the Sonne of Man, is heere meant Christ Iesus.
To apply that which hath been said of this title, it is without all exception clear, that by the Son of Man, is Here meant christ Iesus.
pc-acp vvi d r-crq vhz vbn vvn pp-f d n1, pn31 vbz p-acp d n1 j, cst p-acp dt n1 pp-f n1, vbz av vvn np1 np1.
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For Christ neuer attributeth this title to any but to himself.
For christ never attributeth this title to any but to himself.
p-acp np1 av-x vvz d n1 p-acp d cc-acp p-acp px31.
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Besides, sin and blasphemy (which is heere said to be committed against the Sonne of Man ) is not properly committed against a meere man.
Beside, since and blasphemy (which is Here said to be committed against the Son of Man) is not properly committed against a mere man.
p-acp, n1 cc n1 (r-crq vbz av vvn pc-acp vbi vvn p-acp dt n1 pp-f n1) vbz xx av-j vvn p-acp dt j n1.
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In Christs manner of setting forth himselfe vnder this title, Sonne of Man, note his modestie and his humilitie.
In Christ manner of setting forth himself under this title, Son of Man, note his modesty and his humility.
p-acp npg1 n1 pp-f vvg av px31 p-acp d n1, n1 pp-f n1, vvb po31 n1 cc po31 n1.
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Hee doth heere set himselfe forth as God, that hath power to forgiue sinnes (a great and excellent dignitie) and therefore speaketh of himselfe in the third Person, as of another. Behold his modestie.
He does Here Set himself forth as God, that hath power to forgive Sins (a great and excellent dignity) and Therefore speaks of himself in the third Person, as of Another. Behold his modesty.
pns31 vdz av vvi px31 av p-acp np1, cst vhz n1 pc-acp vvi n2 (dt j cc j n1) cc av vvz pp-f px31 p-acp dt ord n1, c-acp pp-f j-jn. vvb po31 n1.
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There were many most excellent titles due and proper to him, which others attributed to him,
There were many most excellent titles due and proper to him, which Others attributed to him,
a-acp vbdr d av-ds j n2 j-jn cc j p-acp pno31, r-crq n2-jn vvn p-acp pno31,
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as Sonne of God, King, Lord, Iesus, Rabbi, and the like, but he himselfe maketh choice of that which of all other was the meanest,
as Son of God, King, Lord, Iesus, Rabbi, and the like, but he himself makes choice of that which of all other was the Meanest,
c-acp n1 pp-f np1, n1, n1, np1, np1, cc dt j, cc-acp pns31 px31 vv2 n1 pp-f d r-crq pp-f d n-jn vbds dt js,
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and ministred least matter of ostentation. Behold his humilitie.
and ministered least matter of ostentation. Behold his humility.
cc vvd ds n1 pp-f n1. vvb po31 n1.
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As these graces are to be admired in Christ, so are they to be imitated by vs. §. 12. Of the particular respect wherein the title (Sonne of Man) is heere vsed.
As these graces Are to be admired in christ, so Are they to be imitated by us §. 12. Of the particular respect wherein the title (Son of Man) is Here used.
p-acp d n2 vbr pc-acp vbi vvn p-acp np1, av vbr pns32 pc-acp vbi vvn p-acp pno12 §. crd pp-f dt j n1 c-crq dt n1 (n1 pp-f n1) vbz av vvn.
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HAuing spoken of this title, Sonne of Man, in generall, let vs now more distinctly and particularly consider in what respect it is heere vsed.
Having spoken of this title, Son of Man, in general, let us now more distinctly and particularly Consider in what respect it is Here used.
vhg vvn pp-f d n1, n1 pp-f n1, p-acp n1, vvb pno12 av av-dc av-j cc av-j vvi p-acp r-crq n1 pn31 vbz av vvn.
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Many take it heere by way of extenuation, as if Christ more largely had thus said, Considering that the Son of God was pleased to take vpon him mans nature,
Many take it Here by Way of extenuation, as if christ more largely had thus said, Considering that the Son of God was pleased to take upon him men nature,
d vvb pn31 av p-acp n1 pp-f n1, c-acp cs np1 n1 av-j vhd av vvn, vvg cst dt n1 pp-f np1 vbds vvn pc-acp vvi p-acp pno31 vvz n1,
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and in that nature to appeare vnto men, and in such a shape to appeare,
and in that nature to appear unto men, and in such a shape to appear,
cc p-acp d n1 pc-acp vvi p-acp n2, cc p-acp d dt n1 pc-acp vvi,
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as he could not be discerned, to be any other then a man, they which speake against him,
as he could not be discerned, to be any other then a man, they which speak against him,
c-acp pns31 vmd xx vbi vvn, pc-acp vbi d n-jn cs dt n1, pns32 r-crq vvb p-acp pno31,
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and blaspheme him, may seeme to haue some pretext and excuse, because they knew him not to be the Sonne of God:
and Blaspheme him, may seem to have Some pretext and excuse, Because they knew him not to be the Son of God:
cc vvi pno31, vmb vvi pc-acp vhi d n1 cc n1, c-acp pns32 vvd pno31 xx pc-acp vbi dt n1 pp-f np1:
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and in that respect their sin may be forgiuen them. and in that respect their since may be forgiven them.
cc p-acp d n1 po32 n1 vmb vbi vvn pno32.
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They who take this title vsed heere in this sence, illustrate their meaning with the similitude of a Kings sonne and heire, apparrelled with a beggers tagged ragges:
They who take this title used Here in this sense, illustrate their meaning with the similitude of a Kings son and heir, appareled with a beggars tagged rags:
pns32 r-crq vvb d n1 vvd av p-acp d n1, vvb po32 n1 p-acp dt n1 pp-f dt ng1 n1 cc n1, vvn p-acp dt ng1 j n2:
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if any of the subiects meeting him, but not knowing him, should reuile him, and otherwise abuse him, that subiect should not be condemned of high treason:
if any of the Subjects meeting him, but not knowing him, should revile him, and otherwise abuse him, that Subject should not be condemned of high treason:
cs d pp-f dt n2-jn vvg pno31, cc-acp xx vvg pno31, vmd vvi pno31, cc av vvb pno31, cst n-jn vmd xx vbi vvn pp-f j n1:
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his ignorance of the person would extenuate his fact. Answ. Though that similitude doe fitly illustrate the pretended sence and meaning of the words:
his ignorance of the person would extenuate his fact. Answer Though that similitude do fitly illustrate the pretended sense and meaning of the words:
po31 n1 pp-f dt n1 vmd vvi po31 n1. np1 cs d n1 vdb av-j vvi dt j-vvn n1 cc n1 pp-f dt n2:
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yet this sence is not pertinent to the present place and purpose of Christ.
yet this sense is not pertinent to the present place and purpose of christ.
av d n1 vbz xx j p-acp dt j n1 cc n1 pp-f np1.
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The maine scope of Christ in this place is to aggrauate the sinne against the Holy Ghost.
The main scope of christ in this place is to aggravate the sin against the Holy Ghost.
dt j n1 pp-f np1 p-acp d n1 vbz pc-acp vvi dt n1 p-acp dt j n1.
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But to compare it with a small light sinne, is no aggrauation. But to compare it with a small Light sin, is no aggravation.
cc-acp pc-acp vvi pn31 p-acp dt j j n1, vbz dx n1.
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Wherefore, I rather take this title ( Sonne of Man ) in a contrary sence, not in way of extenuation, but of aggrauation: whereunto it tendeth,
Wherefore, I rather take this title (Son of Man) in a contrary sense, not in Way of extenuation, but of aggravation: whereunto it tendeth,
q-crq, pns11 av-c vvb d n1 (n1 pp-f n1) p-acp dt j-jn n1, xx p-acp n1 pp-f n1, p-acp pp-f n1: c-crq pn31 vvz,
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if this title bee taken as setting forth on the one side the low degree of humiliation, whereunto Christ descended for our sakes, together with the vnspeakeable loue of God, in giuing his onely begotten Sonne to be a Sonne of Man;
if this title be taken as setting forth on the one side the low degree of humiliation, whereunto christ descended for our sakes, together with the unspeakable love of God, in giving his only begotten Son to be a Son of Man;
cs d n1 vbi vvn p-acp vvg av p-acp dt crd n1 dt j n1 pp-f n1, c-crq np1 vvd p-acp po12 n2, av p-acp dt j n1 pp-f np1, p-acp vvg po31 av-j vvn n1 pc-acp vbi dt n1 pp-f n1;
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and on the other side mans light account, or rather plaine contempt of Christs abasement, and of Gods kindnesse:
and on the other side men Light account, or rather plain contempt of Christ abasement, and of God's kindness:
cc p-acp dt j-jn n1 vvz j n1, cc av-c j n1 pp-f npg1 n1, cc pp-f ng1 n1:
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as if more largely and distinctly it had been thus said, Though men, not in thought only,
as if more largely and distinctly it had been thus said, Though men, not in Thought only,
c-acp cs n1 av-j cc av-j pn31 vhd vbn av vvn, cs n2, xx p-acp n1 av-j,
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but by word and deed also, dishonor and blaspheme him, who is not onely the Almightie Creator of all things,
but by word and deed also, dishonour and Blaspheme him, who is not only the Almighty Creator of all things,
cc-acp p-acp n1 cc n1 av, n1 cc vvi pno31, r-crq vbz xx av-j dt j-jn n1 pp-f d n2,
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but also the mercifull Redeemer of mankind, who being the eternall Sonne of God, for mans sake became a Sonne of Man,
but also the merciful Redeemer of mankind, who being the Eternal Son of God, for men sake became a Son of Man,
cc-acp av dt j n1 pp-f n1, r-crq vbg dt j n1 pp-f np1, p-acp ng1 n1 vvd dt n1 pp-f n1,
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and from the highest heauens descended into the lowest parts of the earth, to deliuer them, who through feare of death were all their life time subiect to bondage,
and from the highest heavens descended into the lowest parts of the earth, to deliver them, who through Fear of death were all their life time Subject to bondage,
cc p-acp dt js n2 vvn p-acp dt js n2 pp-f dt n1, pc-acp vvi pno32, r-crq p-acp n1 pp-f n1 vbdr d po32 n1 n1 j-jn p-acp n1,
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yet may this sinne and this blasphemie be forgiuen. To illustrate this with the forenamed similitude;yet may this sin and this blasphemy be forgiven. To illustrate this with the forenamed similitude;
av vmb d n1 cc d n1 vbi vvn. pc-acp vvi d p-acp dt j-vvn n1;
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Suppose a Kings subiect be a gally-slaue, and to redeeme him, the King send his only sonne, Suppose a Kings Subject be a Galley slave, and to Redeem him, the King send his only son,
vvb dt n2 vvi vbi dt n1, cc pc-acp vvi pno31, dt n1 vvb po31 j n1,
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and this sonne become a poore slaue to deliuer that subiect, and yet that subiect speake against, reuile,
and this son become a poor slave to deliver that Subject, and yet that Subject speak against, revile,
cc d n1 vvi dt j n1 pc-acp vvi d n-jn, cc av d n-jn vvb p-acp, vvb,
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and euill intreate this Prince, is not this more then monstrous ingratitude? And is it not admirable goodnesse in the King and Prince to forgiue that ingratitude? This is that goodnesse of God which is intimated vnder this phrase, Whosoeuer shall speake a word against the SONNE OF MAN, it shall be forgiuen him.
and evil entreat this Prince, is not this more then monstrous ingratitude? And is it not admirable Goodness in the King and Prince to forgive that ingratitude? This is that Goodness of God which is intimated under this phrase, Whosoever shall speak a word against the SONNE OF MAN, it shall be forgiven him.
cc av-jn vvi d n1, vbz xx d dc cs j n1? cc vbz pn31 xx j n1 p-acp dt n1 cc n1 pc-acp vvi d n1? d vbz d n1 pp-f np1 r-crq vbz vvn p-acp d n1, r-crq vmb vvi dt n1 p-acp dt n1 pp-f n1, pn31 vmb vbi vvn pno31.
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§. 13. Of Gods goodnesse ouer comming mans vngratefulnesse THE Doctrine arising from the fore-named clause, is this:
§. 13. Of God's Goodness over coming men ungratefulness THE Doctrine arising from the forenamed clause, is this:
§. crd pp-f npg1 n1 p-acp vvg ng1 n1 dt n1 vvg p-acp dt j n1, vbz d:
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Mans vngratef•lnesse drieth not vp the spring of Gods goodnesse. Note how Dauid setteth forth Gods goodnesse in this respect:
men vngratef•lnesse drieth not up the spring of God's Goodness. Note how David sets forth God's Goodness in this respect:
n2 n1 vvz xx a-acp dt n1 pp-f npg1 n1. n1 c-crq np1 vvz av npg1 n1 p-acp d n1:
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for after hee had set forth the ingratitude of the Israelites in many respects, concerning God he saith, Yet he being full of compassion forgaue their iniquitie.
for After he had Set forth the ingratitude of the Israelites in many respects, Concerning God he Says, Yet he being full of compassion forgave their iniquity.
c-acp c-acp pns31 vhd vvn av dt n1 pp-f dt np2 p-acp d n2, vvg np1 pns31 vvz, av pns31 vbg j pp-f n1 vvd po32 n1.
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And again, after hee had shewed how they forgate God their Sauiour, &c. He addeth, that God turned away his wrath,
And again, After he had showed how they foregate God their Saviour, etc. He adds, that God turned away his wrath,
cc av, c-acp pns31 vhd vvn c-crq pns32 vvd np1 po32 n1, av pns31 vvz, cst np1 vvd av po31 n1,
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and remembred for them his Couenant. and remembered for them his Covenant.
cc vvd p-acp pno32 po31 n1.
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Thou hast played the harlot with many louers (a great point of ingratitude) yet turne againe to me, saith the Lord to rebellious Israel. Thou hast played the harlot with many lovers (a great point of ingratitude) yet turn again to me, Says the Lord to rebellious Israel.
pns21 vh2 vvn dt n1 p-acp d ng2 (dt j n1 pp-f n1) av vvi av p-acp pno11, vvz dt n1 p-acp j np1.
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But most euidētly is this proued by that mercy which was shewed to many thousands of those Iewes, who euilly intreated the Sonne of Man, a man approued of God among them by miracles, wonders and signes:
But most evidently is this proved by that mercy which was showed to many thousands of those Iewes, who evilly entreated the Son of Man, a man approved of God among them by Miracles, wonders and Signs:
p-acp ds av-j vbz d vvn p-acp d n1 r-crq vbds vvn p-acp d crd pp-f d np2, r-crq av-jn vvd dt n1 pp-f n1, dt n1 vvn pp-f np1 p-acp pno32 p-acp n2, n2 cc n2:
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And denied the Holy one and Iust, and desired a murtherer to be granted vnto them:
And denied the Holy one and Just, and desired a murderer to be granted unto them:
cc vvd dt j pi cc j, cc vvd dt n1 pc-acp vbi vvn p-acp pno32:
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And killed the Prince of life. The Reason is euident. Gods goodnesse ariseth from himselfe: and it is answerable to his greatnesse. And killed the Prince of life. The Reason is evident. God's Goodness arises from himself: and it is answerable to his greatness.
cc vvd dt n1 pp-f n1. dt n1 vbz j. npg1 n1 vvz p-acp px31: cc pn31 vbz j p-acp po31 n1.
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As mans vnworthinesse hindreth not God to shew mercy to man at first, when he is dead in sinne:
As men unworthiness hindereth not God to show mercy to man At First, when he is dead in sin:
p-acp ng1 n1 vvz xx np1 pc-acp vvi n1 p-acp n1 p-acp ord, c-crq pns31 vbz j p-acp n1:
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so mans vngratefulnesse stoppeth not the current of his mercie when it hath begun to flow forth:
so men ungratefulness stoppeth not the current of his mercy when it hath begun to flow forth:
av ng1 n1 vvz xx dt n1 pp-f po31 n1 c-crq pn31 vhz vvn pc-acp vvi av:
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but like a flood of water it ouerfloweth all the dammes that are made against it by mans ingratitude:
but like a flood of water it overfloweth all the dammes that Are made against it by men ingratitude:
cc-acp av-j dt n1 pp-f n1 pn31 vvz d dt n2 cst vbr vvn p-acp pn31 p-acp ng1 n1:
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what God doth, he doth for his owne sake.
what God does, he does for his own sake.
r-crq np1 vdz, pns31 vdz p-acp po31 d n1.
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As before we had euidences of Gods rich mercie, so heere behold long-suffering mixed with mercy ▪ nothing commends ones patience more then abuse of kindnesse:
As before we had evidences of God's rich mercy, so Here behold long-suffering mixed with mercy ▪ nothing commends ones patience more then abuse of kindness:
c-acp c-acp pns12 vhd n2 pp-f n2 j n1, av av vvi j vvn p-acp n1 ▪ pix vvz pi2 n1 av-dc cs n1 pp-f n1:
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By Gods ouercomming mans euill with his goodnesse, he sheweth himselfe to be slow to anger, and that hee delighteth not in the death of sinners.
By God's overcoming men evil with his Goodness, he shows himself to be slow to anger, and that he delights not in the death of Sinners.
p-acp ng1 vvg n2 j-jn p-acp po31 n1, pns31 vvz px31 pc-acp vbi j pc-acp vvi, cc cst pns31 vvz xx p-acp dt n1 pp-f n2.
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Hereby men that haue formerly despised the bounty and goodnesse of God, may bee emboldened notwithstanding to returne vnto the Lord, according to that which the Prophet said vnto the vngratefull Israelites, in the name of the Lord, Thou disobedient Israel returne, and I will not let my wrath fall vpon you, for I am mercifull.
Hereby men that have formerly despised the bounty and Goodness of God, may be emboldened notwithstanding to return unto the Lord, according to that which the Prophet said unto the ungrateful Israelites, in the name of the Lord, Thou disobedient Israel return, and I will not let my wrath fallen upon you, for I am merciful.
av n2 cst vhb av-j vvn dt n1 cc n1 pp-f np1, vmb vbi vvn a-acp pc-acp vvi p-acp dt n1, vvg p-acp d r-crq dt n1 vvd p-acp dt j np2, p-acp dt n1 pp-f dt n1, pns21 j np1 vvi, cc pns11 vmb xx vvi po11 n1 vvi p-acp pn22, c-acp pns11 vbm j.
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Hereby also, all that professe themselues to be the children of God our heauenly Father, may learne to be like him in long-suffering,
Hereby also, all that profess themselves to be the children of God our heavenly Father, may Learn to be like him in long-suffering,
av av, d cst vvb px32 pc-acp vbi dt n2 pp-f np1 po12 j n1, vmb vvi pc-acp vbi av-j pno31 p-acp j,
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and not to suffer themselues to be ouercome with euill, but to ouercome euill with goodnesse. THE SECOND PART. Of Gods Iustice.
and not to suffer themselves to be overcome with evil, but to overcome evil with Goodness. THE SECOND PART. Of God's Justice
cc xx pc-acp vvi px32 pc-acp vbi vvn p-acp j-jn, p-acp pc-acp vvi j-jn p-acp n1. dt ord n1. pp-f npg1 n1
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A Generall vse of all that hath been said of the Mercy of God in forgiuing sinnes, euen all manner of sinnes, not blasphemies excepted, committed by any person,
A General use of all that hath been said of the Mercy of God in forgiving Sins, even all manner of Sins, not Blasphemies excepted, committed by any person,
dt n1 n1 pp-f d cst vhz vbn vvn pp-f dt n1 pp-f np1 p-acp j-vvg n2, av d n1 pp-f n2, xx n2 vvn, vvn p-acp d n1,
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yea though the blaspemie be vttered against the Sonne of Man, is to iustifie Gods seueritie against the sinne and blasphemie of the Holy Ghost.
yea though the blasphemy be uttered against the Son of Man, is to justify God's severity against the sin and blasphemy of the Holy Ghost.
uh cs dt n1 vbb vvn p-acp dt n1 pp-f n1, vbz pc-acp vvi npg1 n1 p-acp dt n1 cc n1 pp-f dt j n1.
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For which purpose, without question, Christ hath heere so magnified the Mercy of God, as the like place is not to bee found throughout the whole Scripture.
For which purpose, without question, christ hath Here so magnified the Mercy of God, as the like place is not to be found throughout the Whole Scripture.
p-acp r-crq n1, p-acp n1, np1 vhz av av vvn dt n1 pp-f np1, c-acp dt j n1 vbz xx pc-acp vbi vvn p-acp dt j-jn n1.
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Wherefore hauing spoken of Gods mercy in pardoning euery sinne but one, let vs consider his Iustice in affording to pardon to that one sin:
Wherefore having spoken of God's mercy in pardoning every sin but one, let us Consider his justice in affording to pardon to that one since:
c-crq vhg vvn pp-f npg1 n1 p-acp vvg d n1 cc-acp crd, vvb pno12 vvi po31 n1 p-acp vvg pc-acp vvi p-acp d crd n1:
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which is the sinne against the Holy Ghost. §. 14. Of abusing Gods mercy. IN that Christ inferreth the seueritie of Gods Iustice vpon the riches of his mercy,
which is the sin against the Holy Ghost. §. 14. Of abusing God's mercy. IN that christ infers the severity of God's justice upon the riches of his mercy,
r-crq vbz dt n1 p-acp dt j n1. §. crd pp-f vvg npg1 n1. p-acp cst np1 vvz dt n1 pp-f npg1 n1 p-acp dt n2 pp-f po31 n1,
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and after he had deliuered what he could of the Mercy of God, addeth a BVT ( Euery sin shall be forgiuen, BVT the sin against the holy Ghost shall neuer be forgiuen ).
and After he had Delivered what he could of the Mercy of God, adds a BUT (Every since shall be forgiven, BUT the since against the holy Ghost shall never be forgiven).
cc c-acp pns31 vhd vvn r-crq pns31 vmd pp-f dt n1 pp-f np1, vvz av cc-acp (d n1 vmb vbi vvn, cc-acp dt n1 p-acp dt j n1 vmb av-x vbi vvn).
(41) treatise (DIV2)
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He giueth vs to vndestand, that
He gives us to understand, that
pns31 vvz pno12 pc-acp vvi, cst
(41) treatise (DIV2)
2470
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Gods mercy and long-suffering may be so farre abused, as nothing but extremitie of iustice can be looked for.
God's mercy and long-suffering may be so Far abused, as nothing but extremity of Justice can be looked for.
npg1 n1 cc j vmb vbi av av-j vvn, c-acp pix cc-acp n1 pp-f n1 vmb vbi vvn p-acp.
(41) treatise (DIV2)
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Thus much implieth the Apostle, where he saith, It is impossible that such and such should be renewed:Thus much Implies the Apostle, where he Says, It is impossible that such and such should be renewed:
av d vvz dt n1, c-crq pns31 vvz, pn31 vbz j cst d cc d vmd vbi vvn:
(41) treatise (DIV2)
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And againe, There remaineth no more sacrifice for sinne, but a fearefull looking for of iudgement. And again, There remains no more sacrifice for sin, but a fearful looking for of judgement.
cc av, pc-acp vvz av-dx dc n1 p-acp n1, p-acp dt j vvg p-acp pp-f n1.
(41) treatise (DIV2)
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The phrases of Gods walking stubbornely against them that walke stubbornely against him, and shewing himselfe froward with the froward, and swearing that the iniquitie of men shall not bee purged with sacrifice, The phrases of God's walking stubbornly against them that walk stubbornly against him, and showing himself froward with the froward, and swearing that the iniquity of men shall not be purged with sacrifice,
dt n2 pp-f n2 vvg av-j p-acp pno32 cst vvb av-j p-acp pno31, cc vvg px31 j p-acp dt j, cc vvg cst dt n1 pp-f n2 vmb xx vbi vvn p-acp n1,
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nor offering for euer, with the like, doe also proue as much.
nor offering for ever, with the like, do also prove as much.
ccx vvg c-acp av, p-acp dt j, vdb av vvi c-acp av-d.
(41) treatise (DIV2)
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Gods mercy would be notoriously abused, if at some times, and in some cases, the very extremitie of iustice should not be executed.
God's mercy would be notoriously abused, if At Some times, and in Some cases, the very extremity of Justice should not be executed.
npg1 n1 vmd vbi av-j vvn, cs p-acp d n2, cc p-acp d n2, dt j n1 pp-f n1 vmd xx vbi vvn.
(41) treatise (DIV2)
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It standeth much with the honor of God, to shew himselfe sometimes a God of vengeance, and a consuming fire.
It Stands much with the honour of God, to show himself sometime a God of vengeance, and a consuming fire.
pn31 vvz av-d p-acp dt n1 pp-f np1, pc-acp vvi px31 av dt n1 pp-f n1, cc dt j-vvg n1.
(41) treatise (DIV2)
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Take wee heed therefore how we goe too farre in abusing Gods lenity and patience, lest we depriue our selues of all the fruit and benefit thereof:
Take we heed Therefore how we go too Far in abusing God's lenity and patience, lest we deprive our selves of all the fruit and benefit thereof:
vvb pns12 vvb av c-crq pns12 vvb av av-j p-acp vvg npg1 n1 cc n1, cs pns12 vvb po12 n2 pp-f d dt n1 cc n1 av:
(41) treatise (DIV2)
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and insteede of being the principall obiect of Gods mercy, we make our selues the principall obiect of his mercy.
and instead of being the principal Object of God's mercy, we make our selves the principal Object of his mercy.
cc av pp-f vbg dt j-jn n1 pp-f npg1 n1, pns12 vvb po12 n2 dt j-jn n1 pp-f po31 n1.
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A man may so farre proceede in sinning against the Sonne of Man, as by degrees fall into the sinne against the Holy Ghost. The fearefulnesse of which estate followeth now to bee declared.
A man may so Far proceed in sinning against the Son of Man, as by Degrees fallen into the sin against the Holy Ghost. The fearfulness of which estate follows now to be declared.
dt n1 vmb av av-j vvi p-acp vvg p-acp dt n1 pp-f n1, a-acp p-acp n2 vvb p-acp dt n1 p-acp dt j n1. dt n1 pp-f r-crq n1 vvz av pc-acp vbi vvn.
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§. 15. Of the obiect of the vnpardonable sinne. The Holy Ghost.
§. 15. Of the Object of the unpardonable sin. The Holy Ghost.
§. crd pp-f dt n1 pp-f dt j n1. dt j n1.
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IN handling the sinne against the Holy Ghost, wee are to consider 1 The Nature 2 The Issue thereof.
IN handling the sin against the Holy Ghost, we Are to Consider 1 The Nature 2 The Issue thereof.
p-acp vvg dt n1 p-acp dt j n1, pns12 vbr pc-acp vvi crd dt n1 crd dt n1 av.
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The Nature of the finne is set foorth vnder the names giuen to it.
The Nature of the fin is Set forth under the names given to it.
dt n1 pp-f dt n1 vbz vvn av p-acp dt n2 vvn p-acp pn31.
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It is by Saint Matthew termed the blasphemy of the Holy Ghost, and a speaking against the Holy Ghost.
It is by Saint Matthew termed the blasphemy of the Holy Ghost, and a speaking against the Holy Ghost.
pn31 vbz p-acp n1 np1 vvd dt n1 pp-f dt j n1, cc dt vvg p-acp dt j n1.
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By Saint Marke, a blaspheming against the Holy Ghost.
By Saint Mark, a blaspheming against the Holy Ghost.
p-acp n1 vvb, dt vvg p-acp dt j n1.
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In all which phrases are noted forth, both the Obiect, and the Qualitie of that sinne.
In all which phrases Are noted forth, both the Object, and the Quality of that sin.
p-acp d r-crq n2 vbr vvn av, d dt n1, cc dt n1 pp-f d n1.
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The Obiect, against which in speciall this sinne is directed and committed, is the Holy Ghost. And in this respect Saint Matthew calleth it the blasphemie of the Holy Ghost:
The Object, against which in special this sin is directed and committed, is the Holy Ghost. And in this respect Saint Matthew calls it the blasphemy of the Holy Ghost:
dt n1, p-acp r-crq p-acp j d n1 vbz vvn cc vvn, vbz dt j n1. cc p-acp d n1 n1 np1 vvz pn31 dt n1 pp-f dt j n1:
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not as if it were in the Holy Ghost, which is blasphemie to thinke, but because (as the other phrases doe expresly declare) it is against the Holy Ghost.
not as if it were in the Holy Ghost, which is blasphemy to think, but Because (as the other phrases do expressly declare) it is against the Holy Ghost.
xx c-acp cs pn31 vbdr p-acp dt j n1, r-crq vbz n1 pc-acp vvi, cc-acp c-acp (c-acp dt j-jn n2 vdb av-j vvi) pn31 vbz p-acp dt j n1.
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In this sence this kinde of phrase is oft vsed:
In this sense this kind of phrase is oft used:
p-acp d n1 d n1 pp-f n1 vbz av vvn:
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for where it said that Christ gaue his Disciples power against vncleane spirits (as it is well translated according to the meaning of the phrase) word for word it is in the originall Power of vncleane spirits. This I haue the rather noted, to mollifie the phrase of some, who speaking, preaching and writing of this sinne, stile it The sinne of the Holy Ghost:
for where it said that christ gave his Disciples power against unclean spirits (as it is well translated according to the meaning of the phrase) word for word it is in the original Power of unclean spirits. This I have the rather noted, to mollify the phrase of Some, who speaking, preaching and writing of this sin, style it The sin of the Holy Ghost:
c-acp c-crq pn31 vvd cst np1 vvd po31 n2 n1 p-acp j n2 (c-acp pn31 vbz av vvn vvg p-acp dt n1 pp-f dt n1) n1 p-acp n1 pn31 vbz p-acp dt j-jn n1 pp-f j n2. d pns11 vhb dt av-c vvn, pc-acp vvi dt n1 pp-f d, r-crq vvg, vvg cc vvg pp-f d n1, n1 pn31 dt n1 pp-f dt j n1:
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which speech being well taken (the Holy Ghost being conceiued to bee not the subiect, but the Obiect thereof) it may safely bee vsed.
which speech being well taken (the Holy Ghost being conceived to be not the Subject, but the Object thereof) it may safely be used.
r-crq n1 vbg av vvn (dt j n1 vbg vvn pc-acp vbi xx dt j-jn, p-acp dt n1 av) pn31 vmb av-j vbi vvn.
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Now the Holy Ghost is made the Obiect of this sinne, not in regard of his Essence, or Person, but in regard of his Office and Operation.
Now the Holy Ghost is made the Object of this sin, not in regard of his Essence, or Person, but in regard of his Office and Operation.
av dt j n1 vbz vvn dt n1 pp-f d n1, xx p-acp n1 pp-f po31 n1, cc n1, p-acp p-acp n1 pp-f po31 n1 cc n1.
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The Holy Ghost, in regard of his Essence, is all one with the Father and the Sonne: all the three Persons are one in nature and essence, all one God: in which respect a sinne committed against any one, is committed against euery one of the three Persons.
The Holy Ghost, in regard of his Essence, is all one with the Father and the Son: all the three Persons Are one in nature and essence, all one God: in which respect a sin committed against any one, is committed against every one of the three Persons.
dt j n1, p-acp n1 pp-f po31 n1, vbz d pi p-acp dt n1 cc dt n1: d dt crd n2 vbr crd p-acp n1 cc n1, d crd np1: p-acp r-crq n1 dt n1 vvn p-acp d crd, vbz vvn p-acp d crd pp-f dt crd n2.
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The Holy Ghost also in regard of his Person, is the Spirit of the Father,
The Holy Ghost also in regard of his Person, is the Spirit of the Father,
dt j n1 av p-acp n1 pp-f po31 n1, vbz dt n1 pp-f dt n1,
(41) treatise (DIV2)
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and of the Son, proceedigg from them both, and no way greater then the Father or the Sonne: they are all in dignitie coequall:
and of the Son, proceedigg from them both, and no Way greater then the Father or the Son: they Are all in dignity coequal:
cc pp-f dt n1, vvb p-acp pno32 d, cc dx n1 jc cs dt n1 cc dt n1: pns32 vbr d p-acp n1 j:
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so as in this respect a sin against the Holy Ghost cannot be greater then against the Father and the Sonne.
so as in this respect a since against the Holy Ghost cannot be greater then against the Father and the Son.
av c-acp p-acp d n1 dt n1 p-acp dt j n1 vmbx vbi jc cs p-acp dt n1 cc dt n1.
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But there is an office and operation peculiarly in Scripture attributed to each Person. The peculiar office and operation attributed to the Spirit, is,
But there is an office and operation peculiarly in Scripture attributed to each Person. The peculiar office and operation attributed to the Spirit, is,
p-acp pc-acp vbz dt n1 cc n1 av-j p-acp n1 vvn p-acp d n1. dt j n1 cc n1 vvn p-acp dt n1, vbz,
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1 To inlighten mens mindes with the knowledge of the Gospell, and to reueale vnto them the good will of God,
1 To inlighten men's minds with the knowledge of the Gospel, and to reveal unto them the good will of God,
vvd pc-acp vvi ng2 n2 p-acp dt n1 pp-f dt n1, cc pc-acp vvi p-acp pno32 dt j n1 pp-f np1,
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and way to happinesse, in which respect he is called The Spirit of reuelation.
and Way to happiness, in which respect he is called The Spirit of Revelation.
cc n1 p-acp n1, p-acp r-crq n1 pns31 vbz vvn dt n1 pp-f n1.
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2 To perswade their harts of the truth of those things which he hath reuealed to their vnderstanding, by vertue whereof, men are said to taste of the good Word of God, after that they are made partakers of the Holy Ghost.
2 To persuade their hearts of the truth of those things which he hath revealed to their understanding, by virtue whereof, men Are said to taste of the good Word of God, After that they Are made partakers of the Holy Ghost.
crd pc-acp vvi po32 n2 pp-f dt n1 pp-f d n2 r-crq pns31 vhz vvn p-acp po32 n1, p-acp n1 c-crq, n2 vbr vvn p-acp vvb pp-f dt j n1 pp-f np1, p-acp cst pns32 vbr vvn n2 pp-f dt j n1.
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3 To mooue them to acknowledge and professe the Gospell to bee the Word of God, which is implied by the Apostle vnder this phrase of receiuing the knowledge of the truth.
3 To move them to acknowledge and profess the Gospel to be the Word of God, which is implied by the Apostle under this phrase of receiving the knowledge of the truth.
crd pc-acp vvi pno32 pc-acp vvi cc vvi dt n1 pc-acp vbi dt n1 pp-f np1, r-crq vbz vvn p-acp dt n1 p-acp d n1 pp-f vvg dt n1 pp-f dt n1.
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There are also many other workes of the Spirit, but these are the most pertinent vnto our purpose, There Are also many other works of the Spirit, but these Are the most pertinent unto our purpose,
pc-acp vbr av d j-jn n2 pp-f dt n1, cc-acp d vbr dt av-ds j p-acp po12 n1,
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and will giue light vnto all the rest.
and will give Light unto all the rest.
cc vmb vvi n1 p-acp d dt n1.
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The sinne heere noted to be committed against the Holy Ghost, is committed against him, in regard of the forenamed operations of the Spirit,
The sin Here noted to be committed against the Holy Ghost, is committed against him, in regard of the forenamed operations of the Spirit,
dt n1 av vvn pc-acp vbi vvn p-acp dt j n1, vbz vvn p-acp pno31, p-acp n1 pp-f dt j-vvn n2 pp-f dt n1,
(41) treatise (DIV2)
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so as it is against that truth of God, which the Spirit hath reuealed to a man,
so as it is against that truth of God, which the Spirit hath revealed to a man,
av c-acp pn31 vbz p-acp d n1 pp-f np1, r-crq dt n1 vhz vvn p-acp dt n1,
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and euicted and perswaded his heart of the certaintie thereof, so as in his heart he cannot but acknowledge, that it is an euident and vndeniable truth,
and evicted and persuaded his heart of the certainty thereof, so as in his heart he cannot but acknowledge, that it is an evident and undeniable truth,
cc vvn cc vvn po31 n1 pp-f dt n1 av, av c-acp p-acp po31 n1 pns31 vmbx p-acp vvi, cst pn31 vbz dt j cc j n1,
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and is oft moued with his mouth to professe as much. §. 16. Of the qualitie of the sinne against the Holy Ghost.
and is oft moved with his Mouth to profess as much. §. 16. Of the quality of the sin against the Holy Ghost.
cc vbz av vvn p-acp po31 n1 pc-acp vvi p-acp d. §. crd pp-f dt n1 pp-f dt n1 p-acp dt j n1.
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THe Quality (or effect of this sinne:
THe Quality (or Effect of this sin:
dt n1 (cc vvb pp-f d n1:
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for the sin it selfe is seated principally in the heart) is speaking against, and blasphemie. This latter word expoundeth the former.
for the since it self is seated principally in the heart) is speaking against, and blasphemy. This latter word expoundeth the former.
c-acp dt n1 pn31 n1 vbz vvn av-j p-acp dt n1) vbz vvg p-acp, cc n1. d d n1 vvz dt j.
(41) treatise (DIV2)
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For it is not euery kind of speaking against, but an ignominious, approbrious, dispitefull speaking against:
For it is not every kind of speaking against, but an ignominious, approbrious, despiteful speaking against:
p-acp pn31 vbz xx d n1 pp-f vvg p-acp, p-acp dt j, j, j vvg p-acp:
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which is blasphemie. For blasphemie is heere taken in the vttermost extent thereof, and that both in regard of the matter, which is to deny the euidence of the Spirit,
which is blasphemy. For blasphemy is Here taken in the uttermost extent thereof, and that both in regard of the matter, which is to deny the evidence of the Spirit,
r-crq vbz n1. p-acp n1 vbz av vvn p-acp dt j n1 av, cc cst d p-acp n1 pp-f dt n1, r-crq vbz pc-acp vvi dt n1 pp-f dt n1,
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and also in regard of the manner, which is to doe it with disgracefull, and despitefull speeches, to the open dishonour of God,
and also in regard of the manner, which is to do it with disgraceful, and despiteful Speeches, to the open dishonour of God,
cc av p-acp n1 pp-f dt n1, r-crq vbz pc-acp vdi pn31 p-acp j, cc j n2, p-acp dt j n1 pp-f np1,
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and of his Gospell, and of the Spirit, which hath giuen vndoubted euidence of the power of God:
and of his Gospel, and of the Spirit, which hath given undoubted evidence of the power of God:
cc pp-f po31 n1, cc pp-f dt n1, r-crq vhz vvn j n1 pp-f dt n1 pp-f np1:
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as the Scribes and Pharisies, who did not only deny that Christ cast out diuels by the finger and power of God:
as the Scribes and Pharisees, who did not only deny that christ cast out Devils by the finger and power of God:
c-acp dt n2 cc np2, r-crq vdd xx av-j vvi cst np1 vvd av n2 p-acp dt n1 cc n1 pp-f np1:
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but also most reproachfully and slanderously said, This fellow doth not cast out diuels, but by Beel-zebub the Prince of diuels: And againe, He hath an vncleane spirit.
but also most reproachfully and slanderously said, This fellow does not cast out Devils, but by Beelzebub the Prince of Devils: And again, He hath an unclean Spirit.
cc-acp av av-ds av-j cc av-j vvd, d n1 vdz xx vvi av n2, cc-acp p-acp j dt n1 pp-f n2: cc av, pns31 vhz dt j n1.
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§. 17. Of the definition of the sinne against the Holy Ghost.
§. 17. Of the definition of the sin against the Holy Ghost.
§. crd pp-f dt n1 pp-f dt n1 p-acp dt j n1.
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THe words and phrases whereby Christ setteth foorth the nature of this sin, being expounded, wee may out of them gather this definition.
THe words and phrases whereby christ sets forth the nature of this since, being expounded, we may out of them gather this definition.
dt n2 cc n2 c-crq np1 vvz av dt n1 pp-f d n1, vbg vvn, pns12 vmb av pp-f pno32 vvi d n1.
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The sinne against the Holy Ghost is a despitefull reiecting of the Gospell, after that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof.
The sin against the Holy Ghost is a despiteful rejecting of the Gospel, After that the Spirit hath supernaturally persuaded a men heart of the truth and benefit thereof.
dt n1 p-acp dt j n1 vbz dt j vvg pp-f dt n1, c-acp cst dt n1 vhz av-j vvn dt ng1 n1 pp-f dt n1 cc n1 av.
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The generall matter of this definition, is, a reiecting of the Gospell.
The general matter of this definition, is, a rejecting of the Gospel.
dt j n1 pp-f d n1, vbz, dt vvg pp-f dt n1.
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The particular forme, whereby this sinne is distinguished from other sinnes, is in the other words. For the matter.
The particular Form, whereby this sin is distinguished from other Sins, is in the other words. For the matter.
dt j n1, c-crq d n1 vbz vvn p-acp j-jn n2, vbz p-acp dt j-jn n2. p-acp dt n1.
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The Gospell is it, against which this sinne in particular is directed, and not euery part of Gods word.
The Gospel is it, against which this sin in particular is directed, and not every part of God's word.
dt n1 vbz pn31, p-acp r-crq d n1 p-acp j vbz vvn, cc xx d n1 pp-f npg1 n1.
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By the Gospell, I meane that part of Gods word, which God hath reuealed for mans saluation, euen after his fall:
By the Gospel, I mean that part of God's word, which God hath revealed for men salvation, even After his fallen:
p-acp dt n1, pns11 vvb d n1 pp-f npg1 n1, r-crq np1 vhz vvn p-acp ng1 n1, av p-acp po31 n1:
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and in that respect commonly called the glad tidings of saluation.
and in that respect commonly called the glad tidings of salvation.
cc p-acp d n1 av-j vvn dt j n2 pp-f n1.
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So as the very obiect matter, whereabout this sinne is occupied, doth in part discouer the hainousnesse thereof,
So as the very Object matter, whereabout this sin is occupied, does in part discover the heinousness thereof,
av p-acp dt j n1 n1, c-crq d n1 vbz vvn, vdz p-acp n1 vvi dt n1 av,
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and declare a reason why it is not pardoned. To oppose against any part of Gods truth, is a monstrous and hainous sinne:
and declare a reason why it is not pardoned. To oppose against any part of God's truth, is a monstrous and heinous sin:
cc vvi dt n1 c-crq pn31 vbz xx vvn. pc-acp vvi p-acp d n1 pp-f npg1 n1, vbz dt j cc j n1:
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for an especiall part of Gods honor consisteth in his truth, which is as deare and precious to him, as any thing can be:
for an especial part of God's honour Consisteth in his truth, which is as deer and precious to him, as any thing can be:
c-acp dt j n1 pp-f npg1 n1 vvz p-acp po31 n1, r-crq vbz a-acp j-jn cc j p-acp pno31, c-acp d n1 vmb vbi:
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to gain-say it, is to deny him to be God: for he is stiled, The Lord God of truth.
to gainsay it, is to deny him to be God: for he is styled, The Lord God of truth.
pc-acp vvi pn31, vbz pc-acp vvi pno31 pc-acp vbi np1: c-acp pns31 vbz vvn, dt n1 np1 pp-f n1.
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But to gain-say the Gospell, that part of Gods truth wherein Iesus who was sent to saue his people from their sins, wherein the riches of Gods mercy, & wherein the peculiar loue of God to man is reuealed,
But to gainsay the Gospel, that part of God's truth wherein Iesus who was sent to save his people from their Sins, wherein the riches of God's mercy, & wherein the peculiar love of God to man is revealed,
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and that for mans good, euen for his eternall saluation, is more then monstrous. For this is not onely a denying of Gods truth, but of his mercy also:
and that for men good, even for his Eternal salvation, is more then monstrous. For this is not only a denying of God's truth, but of his mercy also:
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yea (if we well consider the extent of the Gospell) of the wisdome, power, iustice,
yea (if we well Consider the extent of the Gospel) of the Wisdom, power, Justice,
uh (cs pns12 av vvb dt n1 pp-f dt n1) pp-f dt n1, n1, n1,
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and all other properties of God. It addeth vnto other sins (to make vp the heape of them) ingratitude.
and all other properties of God. It adds unto other Sins (to make up the heap of them) ingratitude.
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It taketh away the meanes of pardon and life:
It Takes away the means of pardon and life:
pn31 vvz av dt n2 pp-f n1 cc n1:
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for in the Gospell, onely in the Gospell is pardon offered, and life to bee found;
for in the Gospel, only in the Gospel is pardon offered, and life to be found;
c-acp p-acp dt n1, av-j p-acp dt n1 vbz n1 vvn, cc n1 pc-acp vbi vvn;
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without it, is nothing but death and damnation.
without it, is nothing but death and damnation.
p-acp pn31, vbz pix p-acp n1 cc n1.
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When the Gospell is not receiued, what hope can there be of pardon? This is it that bringeth God (who by a solemne oath hath protested, that he desireth not the death of the wicked,
When the Gospel is not received, what hope can there be of pardon? This is it that brings God (who by a solemn oath hath protested, that he Desires not the death of the wicked,
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but that the wicked should turne from his way and liue) to complaine and say What could I haue done any more, that I haue not done? If not to receiue the Gospell be a deadly and damnable sinne, what is to reiect it.
but that the wicked should turn from his Way and live) to complain and say What could I have done any more, that I have not done? If not to receive the Gospel be a deadly and damnable sin, what is to reject it.
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To reiect a thing is more then not to receiue it:
To reject a thing is more then not to receive it:
p-acp vvb dt n1 vbz av-dc cs xx pc-acp vvi pn31:
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it is to put it away, as the Iewes, who in that respect are said to iudge themselues vnworthy of euerlasting life.
it is to put it away, as the Iewes, who in that respect Are said to judge themselves unworthy of everlasting life.
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It is as if traytors and rebels being risen vp against their Soueraigne, and hee offering pardon vnto them, It is as if Traitors and rebels being risen up against their Sovereign, and he offering pardon unto them,
pn31 vbz c-acp cs n2 cc n2 vbg vvn a-acp p-acp po32 n-jn, cc pns31 vvg n1 p-acp pno32,
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if they would lay downe their weapons, and turne to bee loyall subiects;
if they would lay down their weapons, and turn to be loyal Subjects;
cs pns32 vmd vvi a-acp po32 n2, cc vvb pc-acp vbi j n2-jn;
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they should reiect his gratious offer, and say they wil none of his fauour, they care not for pardon:
they should reject his gracious offer, and say they will none of his favour, they care not for pardon:
pns32 vmd vvi po31 j n1, cc vvb pns32 vmb pix pp-f po31 n1, pns32 vvb xx p-acp n1:
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they had rather be hanged, drawne, and quartered, then be beholding to him for fauour and pardon.
they had rather be hanged, drawn, and quartered, then be beholding to him for favour and pardon.
pns32 vhd av-c vbi vvn, vvn, cc vvn, av vbb vvg p-acp pno31 p-acp n1 cc n1.
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Doth not this reiecting of fauour much aggrauate the crime? Yea, is not this a more hainous crime then the treason and rebellion it selfe?
Does not this rejecting of favour much aggravate the crime? Yea, is not this a more heinous crime then the treason and rebellion it self?
vdz xx d vvg pp-f n1 av-d vvi dt n1? uh, vbz xx d dt av-dc j n1 av dt n1 cc n1 pn31 n1?
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Hereinto all that commit the sinne against the Holy Ghost do fall: but yet all that fall thereinto do not commit that sinne.
Hereinto all that commit the sin against the Holy Ghost do fallen: but yet all that fallen thereinto do not commit that sin.
av av-d cst vvb dt n1 p-acp dt j n1 vdb vvi: cc-acp av d cst vvb av vdb xx vvi d n1.
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For as none that perish in their sin receiue the Gospell, so all incredulous persons which liue vnder the Gospel,
For as none that perish in their since receive the Gospel, so all incredulous Persons which live under the Gospel,
p-acp c-acp pi cst vvb p-acp po32 n1 vvi dt n1, av d j n2 r-crq vvb p-acp dt n1,
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and ministry thereof, whereby pardon is proclaimed and offered vnto them, do refuse and reiect it:
and Ministry thereof, whereby pardon is proclaimed and offered unto them, do refuse and reject it:
cc n1 av, c-crq n1 vbz vvn cc vvn p-acp pno32, vdb vvi cc vvi pn31:
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so as this part of the generall matter of this sinne is common to all that, at least liuing vnder the ministry of the Gospel, beleeue not.
so as this part of the general matter of this sin is Common to all that, At least living under the Ministry of the Gospel, believe not.
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In the definition of this sinne, wee further added this word, Despitefull: which also appertaineth to the generall matter thereof.
In the definition of this sin, we further added this word, Despiteful: which also appertaineth to the general matter thereof.
p-acp dt n1 pp-f d n1, pns12 av-j vvd d n1, j: r-crq av vvz p-acp dt j n1 av.
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To reiect the Gospel despitefully, doth make the matter much more desperate: for it implieth an inbred hatred against the Gospell it selfe, the Word of saluation:
To reject the Gospel despitefully, does make the matter much more desperate: for it Implies an inbred hatred against the Gospel it self, the Word of salvation:
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whence proceed open blasphemies against God and his Word, and fierce and cruell persecuting of the Preachers, and professors of the Gospell.
whence proceed open Blasphemies against God and his Word, and fierce and cruel persecuting of the Preachers, and professors of the Gospel.
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This despitefulnesse added to reiecting of the Gospell, brings a man into a most fearefull and desperate estate:
This despitefulness added to rejecting of the Gospel, brings a man into a most fearful and desperate estate:
d n1 vvn p-acp vvg pp-f dt n1, vvz dt n1 p-acp dt av-ds j cc j n1:
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yet all that ascend to this high pitch of impiety, doe not simply therein sinne against the holy Ghost:
yet all that ascend to this high pitch of impiety, do not simply therein sin against the holy Ghost:
av d cst vvb p-acp d j n1 pp-f n1, vdb xx av-j av n1 p-acp dt j n1:
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for all this may be done on ignorance. Instance Pauls example:
for all this may be done on ignorance. Instance Paul's Exampl:
c-acp d d vmb vbi vdn p-acp n1. n1 npg1 n1:
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he was so zealous of the traditions which the Iewes receiued from their Elders, as he hated the Gospell, which he deemed to be contrary thereunto:
he was so zealous of the traditions which the Iewes received from their Elders, as he hated the Gospel, which he deemed to be contrary thereunto:
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in which respect, Hee thought that he ought to doe many things contrary to the name of Iesus: and so he did: in which respect, He Thought that he ought to do many things contrary to the name of Iesus: and so he did:
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for out of his inward hatred Hee breathed out threatnings and slaughter against the Disciples of the Lord:
for out of his inward hatred He breathed out threatenings and slaughter against the Disciples of the Lord:
c-acp av pp-f po31 j n1 pns31 vvd av n2-vvg cc n1 p-acp dt n2 pp-f dt n1:
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he did much euill to the Saints: hee destroyed them that called on the name of Iesus:
he did much evil to the Saints: he destroyed them that called on the name of Iesus:
pns31 vdd d n-jn p-acp dt n2: pns31 vvd pno32 cst vvd p-acp dt n1 pp-f np1:
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hee compelled many to blaspheme, and waxed mad against the Saints: he compelled many to Blaspheme, and waxed mad against the Saints:
pns31 vvd d pc-acp vvi, cc vvd j p-acp dt n2:
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yea, he himselfe was a blasphemer. But all these he did ignorantly: for a man may hate and blaspheme that which hee knoweth not.
yea, he himself was a blasphemer. But all these he did ignorantly: for a man may hate and Blaspheme that which he Knoweth not.
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Great was that despite which many of the Iewes shewed against Christ, and against Stephen: They were cut to the heart,
Great was that despite which many of the Iewes showed against christ, and against Stephen: They were Cut to the heart,
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and gnashed at Stephen with their teeth: yet both Christ and Stephen prayed for them: and gnashed At Stephen with their teeth: yet both christ and Stephen prayed for them:
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which they would not haue done, if they had sinned the sinne vnto death, because it is forbidden so to doe. which they would not have done, if they had sinned the sin unto death, Because it is forbidden so to do.
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Thus much of the generall matter of the sinne against the Holy Ghost: wherein other sins may agree with it.
Thus much of the general matter of the sin against the Holy Ghost: wherein other Sins may agree with it.
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The particular forme whereby it is distinguished from all other sinnes, is in these words ( After that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof.
The particular Form whereby it is distinguished from all other Sins, is in these words (After that the Spirit hath supernaturally persuaded a men heart of the truth and benefit thereof.
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) Out of which I gather these conclusions, concerning the persons that commit this sinne. 1 They must haue knowledge of the Gospell:
) Out of which I gather these conclusions, Concerning the Persons that commit this sin. 1 They must have knowledge of the Gospel:
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their iudgement must be euicted of that truth which they oppose: whereby they come to sinne against their owne knowledge and iudgement.
their judgement must be evicted of that truth which they oppose: whereby they come to sin against their own knowledge and judgement.
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2 This knowledge must not onely swimme in the braine, but also worke vpon their will, and diue into their heart:
2 This knowledge must not only swim in the brain, but also work upon their will, and dive into their heart:
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so as their will giue consent, and their heart assent to what their iudgement coneiueth to bee true.
so as their will give consent, and their heart assent to what their judgement coneiueth to be true.
av c-acp po32 n1 vvi n1, cc po32 n1 vvi p-acp r-crq po32 n1 vvz pc-acp vbi j.
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There must be a perswasion as well as knowledge;
There must be a persuasion as well as knowledge;
pc-acp vmb vbi dt n1 c-acp av c-acp n1;
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whereby they come to sinne against conscience, that iudge which God hath placed in mens soules to accuse or excuse them.
whereby they come to sin against conscience, that judge which God hath placed in men's Souls to accuse or excuse them.
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3 This knowledge and perswasion must be wrought not onely by euidence of vndeniable arguments, (for so an Heathen man may be euicted,
3 This knowledge and persuasion must be wrought not only by evidence of undeniable Arguments, (for so an Heathen man may be evicted,
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and perswaded) but also by a supernaturall and inward worke of Gods Spirit, whereby they are in their very soules perswaded that they gain-say the vndoubted word of God,
and persuaded) but also by a supernatural and inward work of God's Spirit, whereby they Are in their very Souls persuaded that they gainsay the undoubted word of God,
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and so sin against the worke of the Spirit in them.
and so sin against the work of the Spirit in them.
cc av vvb p-acp dt n1 pp-f dt n1 p-acp pno32.
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4 This inward supernaturall perswasion must bee of the benefit of the Word, as well as of the truth thereof:
4 This inward supernatural persuasion must be of the benefit of the Word, as well as of the truth thereof:
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that the Word which they despitefully gain-say, is the Word of saluation (which, whosoeuer beleeueth, shall not perish,
that the Word which they despitefully gainsay, is the Word of salvation (which, whosoever Believeth, shall not perish,
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but haue life euerlasting) and the only meanes of saluation (whosoeuer reiecteth it, shall be damned.) Thus in sinning against the forenamed worke of the Spirit, they sinne against their owne soules,
but have life everlasting) and the only means of salvation (whosoever rejects it, shall be damned.) Thus in sinning against the forenamed work of the Spirit, they sin against their own Souls,
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and bring swift damnation vpon themselues.
and bring swift damnation upon themselves.
cc vvi j n1 p-acp px32.
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Briefly to summe vp all that hath been deliuered of the sinne against the Holy Ghost: It consisteth of these degrees.
Briefly to sum up all that hath been Delivered of the sin against the Holy Ghost: It Consisteth of these Degrees.
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(41) treatise (DIV2)
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1 A reiecting of the Gospell: which the Apostle in his description of this sinne euidently noteth:
1 A rejecting of the Gospel: which the Apostle in his description of this sin evidently notes:
crd dt vvg pp-f dt n1: r-crq dt n1 p-acp po31 n1 pp-f d n1 av-j vvz:
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for first hee maketh an opposition betwixt despisers of the Law, and despisers of that against which they sin, that fall into this vnpardonable sin:
for First he makes an opposition betwixt despisers of the Law, and despisers of that against which they sin, that fallen into this unpardonable since:
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now what can that which is opposed to the Law be, but the Gospell? Againe, his description of that which is despised, can agree to nothing so wel as to the Gospell.
now what can that which is opposed to the Law be, but the Gospel? Again, his description of that which is despised, can agree to nothing so well as to the Gospel.
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2 A despitefull reiecting thereof, which the same Apostle noteth vnder these phrases, a treading vnder foote: counting an vnholy thing; despiting.
2 A despiteful rejecting thereof, which the same Apostle notes under these phrases, a treading under foot: counting an unholy thing; despiting.
crd dt j vvg av, r-crq dt d n1 vvz p-acp d n2, dt vvg p-acp n1: vvg dt j n1; j.
(41) treatise (DIV2)
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Vnder this clause are comprised malice & hatred of hart, blasphemie of the tongue, and persecution, in all which the Scribes and Pharisies manifested great despight against Christ:
Under this clause Are comprised malice & hatred of heart, blasphemy of the tongue, and persecution, in all which the Scribes and Pharisees manifested great despite against christ:
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so haue all others that euer committed this sinne. In this respect the Apostle calleth them aduersaries.
so have all Others that ever committed this sin. In this respect the Apostle calls them Adversaries.
av vhb d n2-jn cst av vvd d n1. p-acp d n1 dt n1 vvz pno32 n2.
(41) treatise (DIV2)
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3 A despitefull reiecting of the Gospell against knowledge: which the Apostle expressely noteth in this phrase, after we haue receiued the knowledge of the truth.
3 A despiteful rejecting of the Gospel against knowledge: which the Apostle expressly notes in this phrase, After we have received the knowledge of the truth.
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4 A despitefull reiecting of the Gospell against conscience: which the Apostle implieth vnder this word Wilfully. 4 A despiteful rejecting of the Gospel against conscience: which the Apostle Implies under this word Wilfully.
crd dt j vvg pp-f dt n1 p-acp n1: r-crq dt n1 vvz p-acp d n1 av-j.
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5 A wilfull gainsaying and opposing against the inward operation, and supernatural reuelation of the Holy Ghost:
5 A wilful gainsaying and opposing against the inward operation, and supernatural Revelation of the Holy Ghost:
crd dt j n-vvg cc vvg p-acp dt j n1, cc j n1 pp-f dt j n1:
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which is noted by the Apostle vnder this phrase, Hath done despite vnto the Spirit of grace.
which is noted by the Apostle under this phrase, Hath done despite unto the Spirit of grace.
r-crq vbz vvn p-acp dt n1 p-acp d n1, vhz vdn n1 p-acp dt n1 pp-f n1.
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6 A despiting of the Spirit in such things as he reuealeth to them for their owne good, euen the saluation of their soules: 6 A despiting of the Spirit in such things as he Revealeth to them for their own good, even the salvation of their Souls:
crd dt j pp-f dt n1 p-acp d n2 c-acp pns31 vvz p-acp pno32 p-acp po32 d j, av-j dt n1 pp-f po32 n2:
(41) treatise (DIV2)
2511
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this is comprised vnder those phrases of tasting the heauenly gift, the good word of God,
this is comprised under those phrases of tasting the heavenly gift, the good word of God,
d vbz vvn p-acp d n2 pp-f vvg dt j n1, dt j n1 pp-f np1,
(41) treatise (DIV2)
2511
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and powers of the world to come, which they doe, as it were, spit out againe.and Powers of the world to come, which they do, as it were, spit out again.
cc n2 pp-f dt n1 pc-acp vvi, r-crq pns32 vdb, c-acp pn31 vbdr, vvb av av.
(41) treatise (DIV2)
2511
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§. 18. Of the difference betwixt the sinne against the Holy Ghost, and other sinnes.
§. 18. Of the difference betwixt the sin against the Holy Ghost, and other Sins.
§. crd pp-f dt n1 p-acp dt n1 p-acp dt j n1, cc j-jn n2.
(41) treatise (DIV2)
2511
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BY the forenamed definition may the sinne against the Holy Ghost be distinguished from many other sinnes which come neere vnto it, as,
BY the forenamed definition may the sin against the Holy Ghost be distinguished from many other Sins which come near unto it, as,
p-acp dt j-vvn n1 vmb dt n1 p-acp dt j n1 vbb vvn p-acp d j-jn n2 r-crq vvb av-j p-acp pn31, c-acp,
(41) treatise (DIV2)
2512
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1 From many sinnes against knowledge: yea and against conscience also: for they may be without malice of heart, which this cannot be.
1 From many Sins against knowledge: yea and against conscience also: for they may be without malice of heart, which this cannot be.
vvd p-acp d n2 p-acp n1: uh cc p-acp n1 av: c-acp pns32 vmb vbi p-acp n1 pp-f n1, r-crq d vmbx vbi.
(41) treatise (DIV2)
2513
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The elect may fall into them: but not into this. Dauid and Peter sinned both against knowledge, and also against conscience.
The elect may fallen into them: but not into this. David and Peter sinned both against knowledge, and also against conscience.
dt n-vvn vmb vvi p-acp pno32: cc-acp xx p-acp d. np1 cc np1 vvn av-d p-acp n1, cc av p-acp n1.
(41) treatise (DIV2)
2513
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2 From many sins committed on malice against Christ and his Gospell: which may be done on ignorance. 3 From blasphemie and persecution:
2 From many Sins committed on malice against christ and his Gospel: which may be done on ignorance. 3 From blasphemy and persecution:
crd p-acp d n2 vvn p-acp n1 p-acp np1 cc po31 n1: r-crq vmb vbi vdn p-acp n1. crd p-acp n1 cc n1:
(41) treatise (DIV2)
2514
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which may be done also on ignorance, or in passion.
which may be done also on ignorance, or in passion.
r-crq vmb vbi vdn av p-acp n1, cc p-acp n1.
(41) treatise (DIV2)
2515
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4 From deniall of Christ, which may be done on feare (instance Peters example) or other like temptations.
4 From denial of christ, which may be done on Fear (instance Peter's Exampl) or other like temptations.
crd p-acp n1 pp-f np1, r-crq vmb vbi vdn p-acp n1 (n1 npg1 n1) cc j-jn j n2.
(41) treatise (DIV2)
2516
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It is an ancient heresie of the Nouatians to deny repentance and pardon to such as haue once denied Christ. It is an ancient heresy of the Novatians to deny Repentance and pardon to such as have once denied christ.
pn31 vbz dt j n1 pp-f dt njp2 pc-acp vvi n1 cc n1 p-acp d c-acp vhb a-acp vvn np1.
(41) treatise (DIV2)
2516
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5 From Apostasie from the faith, and profession of religion, which also may bee done not on malice, 5 From Apostasy from the faith, and profession of Religion, which also may be done not on malice,
crd p-acp n1 p-acp dt n1, cc n1 pp-f n1, r-crq av vmb vbi vdn xx p-acp n1,
(41) treatise (DIV2)
2517
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but through the violence of some temptation.
but through the violence of Some temptation.
cc-acp p-acp dt n1 pp-f d n1.
(41) treatise (DIV2)
2517
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It is noted of Salomon, that he continued not to follow the Lord, but turned after other gods, through the perswasion of his wiues.
It is noted of Solomon, that he continued not to follow the Lord, but turned After other God's, through the persuasion of his wives.
pn31 vbz vvn pp-f np1, cst pns31 vvd xx pc-acp vvi dt n1, cc-acp vvd p-acp j-jn n2, p-acp dt n1 pp-f po31 n2.
(41) treatise (DIV2)
2517
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When a Kingdome changeth Religion, as England in Queene Maries dayes, many prooue Apostates, and fall away from the profession of the Gospell,
When a Kingdom changes Religion, as England in Queen Mary's days, many prove Apostates, and fallen away from the profession of the Gospel,
c-crq dt n1 vvz n1, c-acp np1 p-acp n1 npg1 n2, d vvb n2, cc vvi av p-acp dt n1 pp-f dt n1,
(41) treatise (DIV2)
2517
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and professe idolatrie for feare of persecution, or for too much loue of this world, to hold their places and offices, their honors and dignities, their houses and lands,
and profess idolatry for Fear of persecution, or for too much love of this world, to hold their places and Offices, their honours and dignities, their houses and Lands,
cc vvb n1 p-acp n1 pp-f n1, cc p-acp av d n1 pp-f d n1, pc-acp vvi po32 n2 cc n2, po32 n2 cc n2, po32 n2 cc n2,
(41) treatise (DIV2)
2517
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or else on an infirme and weake perswasion, that they can keepe their hearts pure, and their faith sound, though with their bodies they outwardly subiect themselues to idolatry.
or Else on an infirm and weak persuasion, that they can keep their hearts pure, and their faith found, though with their bodies they outwardly Subject themselves to idolatry.
cc av p-acp dt j cc j n1, cst pns32 vmb vvi po32 n2 j, cc po32 n1 n1, cs p-acp po32 n2 pns32 av-j vvi px32 p-acp n1.
(41) treatise (DIV2)
2517
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8454
The Leuites which in the captiuite fell away, though they were barred from medling with the holy things,
The Levites which in the captivity fell away, though they were barred from meddling with the holy things,
dt np2 r-crq p-acp dt n1 vvd av, cs pns32 vbdr vvn p-acp vvg p-acp dt j n2,
(41) treatise (DIV2)
2517
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yet they were admitted to doe other seruices in the Temple, whereby it is manifest that they fell not into this vnpardonable sinne.
yet they were admitted to do other services in the Temple, whereby it is manifest that they fell not into this unpardonable sin.
av pns32 vbdr vvn pc-acp vdi j-jn n2 p-acp dt n1, c-crq pn31 vbz j cst pns32 vvd xx p-acp d j n1.
(41) treatise (DIV2)
2517
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6 From Presumption and sinning with an high hand, as Manasseh did. 7 From Hardnesse of heart, from impudencie, and committing sin with greedinesse.
6 From Presumption and sinning with an high hand, as Manasses did. 7 From Hardness of heart, from impudency, and committing since with greediness.
crd p-acp n1 cc vvg p-acp dt j n1, c-acp np1 vdd. crd p-acp n1 pp-f n1, p-acp n1, cc vvg n1 p-acp n1.
(41) treatise (DIV2)
2518
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For so did the Gentiles which had not the Gospell supernaturally reuealed vnto them.
For so did the Gentiles which had not the Gospel supernaturally revealed unto them.
c-acp av vdd dt n2-j r-crq vhd xx dt n1 av-j vvn p-acp pno32.
(41) treatise (DIV2)
2519
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8 From Infidelitie and impenitencie, yea from finall infidelitie and impenitencie, whereinto all the reprobate fall.
8 From Infidelity and impenitency, yea from final infidelity and impenitency, whereinto all the Reprobate fallen.
crd p-acp n1 cc n1, uh p-acp j n1 cc n1, c-crq d dt j-jn n1.
(41) treatise (DIV2)
2520
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8459
If finall impenitencie should be the sin against the Holy Ghost (as some do take it) then should euery one that is damned sinne against the Holy Ghost:
If final impenitency should be the since against the Holy Ghost (as Some do take it) then should every one that is damned sin against the Holy Ghost:
cs j n1 vmd vbi dt n1 p-acp dt j n1 (c-acp d vdb vvi pn31) av vmd d pi cst vbz vvn n1 p-acp dt j n1:
(41) treatise (DIV2)
2520
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yea then could not this sinne be committed till death:
yea then could not this sin be committed till death:
uh av vmd xx d n1 vbi vvn p-acp n1:
(41) treatise (DIV2)
2520
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and then in vaine should the caueat of Saint Iohn be, concerning not praying for them.
and then in vain should the caveat of Saint John be, Concerning not praying for them.
cc av p-acp j vmd dt n1 pp-f n1 np1 vbi, vvg xx vvg p-acp pno32.
(41) treatise (DIV2)
2520
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§. 19. Of the persons that may fall into the sinne against the Holy Ghost.
§. 19. Of the Persons that may fallen into the sin against the Holy Ghost.
§. crd pp-f dt n2 cst vmb vvi p-acp dt n1 p-acp dt j n1.
(41) treatise (DIV2)
2520
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8463
HAuing seene what the sinne against the Holy Ghost is, for application of the point to the parties with whom Christ had to do, we will in the next place discusse whether the Scribes and Pharisies that slandered Christ, committed this sinne or noe.
Having seen what the sin against the Holy Ghost is, for application of the point to the parties with whom christ had to do, we will in the next place discuss whither the Scribes and Pharisees that slandered christ, committed this sin or no.
vhg vvn r-crq dt n1 p-acp dt j n1 vbz, p-acp n1 pp-f dt n1 p-acp dt n2 p-acp ro-crq np1 vhd pc-acp vdi, pns12 vmb p-acp dt ord n1 vvi cs dt n2 cc np1 cst vvd np1, vvn d n1 cc uh-dx.
(41) treatise (DIV2)
2521
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Many say they did not commit this sin: and to prooue their assertion, they vse these two arguments. 1 They neuer professed Christ. 2 Christ prayed for them.
Many say they did not commit this since: and to prove their assertion, they use these two Arguments. 1 They never professed christ. 2 christ prayed for them.
d vvb pns32 vdd xx vvi d n1: cc pc-acp vvi po32 n1, pns32 vvb d crd n2. vvd pns32 av-x vvd np1. crd np1 vvd p-acp pno32.
(41) treatise (DIV2)
2522
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To the first I answere, that two sorts of people may fall into this sinne: namely, they who professe Christ and his Gospell, and they who neuer professed it. To the First I answer, that two sorts of people may fallen into this sin: namely, they who profess christ and his Gospel, and they who never professed it.
p-acp dt ord pns11 vvb, cst crd n2 pp-f n1 vmb vvi p-acp d n1: av, pns32 r-crq vvb np1 cc po31 n1, cc pns32 r-crq av vvd pn31.
(41) treatise (DIV2)
2525
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Professors that sin against the Holy Ghost, are called Apostates, that is, departers away, namely, from the faith,
Professors that sin against the Holy Ghost, Are called Apostates, that is, departers away, namely, from the faith,
n2 cst vvb p-acp dt j n1, vbr vvn n2, cst vbz, n2 av, av, p-acp dt n1,
(41) treatise (DIV2)
2526
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or from the profession of the Gospell (for the Greeke word, which according to the notation of it, signifieth Apostasie, is translated a departing, and a falling away ) not that all who depart away,
or from the profession of the Gospel (for the Greek word, which according to the notation of it, signifies Apostasy, is translated a departing, and a falling away) not that all who depart away,
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(41) treatise (DIV2)
2526
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and in that generall sence are called Apostates, doe commit this sin, as was noted before:
and in that general sense Are called Apostates, do commit this since, as was noted before:
cc p-acp d j n1 vbr vvn n2, vdb vvi d n1, c-acp vbds vvn p-acp:
(41) treatise (DIV2)
2526
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but because they that fall into this sin, are most notorious Apostates: denying the truth, not in tongue only, but in heart also:
but Because they that fallen into this since, Are most notorious Apostates: denying the truth, not in tongue only, but in heart also:
cc-acp c-acp pns32 cst vvb p-acp d n1, vbr av-ds j n2: vvg dt n1, xx p-acp n1 av-j, cc-acp p-acp n1 av:
(41) treatise (DIV2)
2526
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not through feare, but in malice, vtterly renouncing, and bidding defiance to the faith:
not through Fear, but in malice, utterly renouncing, and bidding defiance to the faith:
xx p-acp n1, cc-acp p-acp n1, av-j vvg, cc vvg n1 p-acp dt n1:
(41) treatise (DIV2)
2526
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not contenting themselues to deny it, but shewing themselues deadly enemies against it, and persecuting all that are friends vnto it:
not contenting themselves to deny it, but showing themselves deadly enemies against it, and persecuting all that Are Friends unto it:
xx vvg px32 p-acp vvi pn31, cc-acp vvg px32 j n2 p-acp pn31, cc vvg d cst vbr n2 p-acp pn31:
(41) treatise (DIV2)
2526
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hauing in that respect a very diabolicall propertie, not enduring that any should reap benefit by that which they haue reiected:
having in that respect a very diabolical property, not enduring that any should reap benefit by that which they have rejected:
vhg p-acp d n1 dt j j n1, xx vvg cst d vmd vvi n1 p-acp d r-crq pns32 vhb vvn:
(41) treatise (DIV2)
2526
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such an Apostate was Alexander the Copper-smith, and Iulian.
such an Apostate was Alexander the Coppersmith, and Iulian.
d dt n1 vbds np1 dt n1, cc np1.
(41) treatise (DIV2)
2526
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8474
They who neuer professed the truth of the Gospell, may also sinne against the Holy Ghost,
They who never professed the truth of the Gospel, may also sin against the Holy Ghost,
pns32 zz av-x vvd dt n1 pp-f dt n1, vmb av vvi p-acp dt j n1,
(41) treatise (DIV2)
2527
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as they doe to whom the Spirit hath so clearely and supernaturally reuealed the truth of the Gospell,
as they do to whom the Spirit hath so clearly and supernaturally revealed the truth of the Gospel,
c-acp pns32 vdb p-acp ro-crq dt n1 vhz av av-j cc av-j vvd dt n1 pp-f dt n1,
(41) treatise (DIV2)
2527
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8476
as their heart and conscience doth inwardly tell them that they ought to make profession thereof,
as their heart and conscience does inwardly tell them that they ought to make profession thereof,
c-acp po32 n1 cc n1 vdz av-j vvi pno32 cst pns32 vmd pc-acp vvi n1 av,
(41) treatise (DIV2)
2527
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yet their malice against it, not onely keepeth them from professing it, but also maketh them to reuile it, and to persecute the professors of it.
yet their malice against it, not only Keepeth them from professing it, but also makes them to revile it, and to persecute the professors of it.
av po32 n1 p-acp pn31, xx av-j vvz pno32 p-acp vvg pn31, cc-acp av vvz pno32 pc-acp vvi pn31, cc pc-acp vvi dt n2 pp-f pn31.
(41) treatise (DIV2)
2527
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The Apostle saith of such an one; that he is condemned of himselfe. Such were the Scribes and Pharisies which blasphemed Christ:
The Apostle Says of such an one; that he is condemned of himself. Such were the Scribes and Pharisees which blasphemed christ:
dt n1 vvz pp-f d dt pi; cst pns31 vbz vvn pp-f px31. d vbdr dt n2 cc np2 r-crq vvd np1:
(41) treatise (DIV2)
2527
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and such are many of the learneder Papists.
and such Are many of the Learneder Papists.
cc d vbr d pp-f dt n1 njp2.
(41) treatise (DIV2)
2527
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The difference betwixt these two sorts, is that the former hath gone a step further in shew of goodnesse,
The difference betwixt these two sorts, is that the former hath gone a step further in show of Goodness,
dt n1 p-acp d crd n2, vbz d dt j vhz vvn dt n1 av-jc p-acp n1 pp-f n1,
(41) treatise (DIV2)
2528
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but thereby haue made their fall the more offensiue, and their sinne the greater, in that to the sinne against the Holy Ghost, they haue added Apostasie, as some adde oppression, murther, and the like.
but thereby have made their fallen the more offensive, and their sin the greater, in that to the sin against the Holy Ghost, they have added Apostasy, as Some add oppression, murder, and the like.
cc-acp av vhi vvn po32 n1 dt av-dc j, cc po32 n1 dt jc, p-acp cst p-acp dt n1 p-acp dt j n1, pns32 vhb vvn n1, p-acp d vvb n1, n1, cc dt j.
(41) treatise (DIV2)
2528
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To the second argument, to proue that the forenamed Scribes and Pharisies sinned not against the holy Ghost, taken from Christs prayer, I answere that Christ prayed not in particular for these,
To the second argument, to prove that the forenamed Scribes and Pharisees sinned not against the holy Ghost, taken from Christ prayer, I answer that christ prayed not in particular for these,
p-acp dt ord n1, pc-acp vvi cst dt j-vvn n2 cc np2 vvd xx p-acp dt j n1, vvn p-acp npg1 n1, pns11 vvb cst np1 vvd xx p-acp j c-acp d,
(41) treatise (DIV2)
2529
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but for such as were indeed in the outward act associates, but not of so euill a disposition as they.
but for such as were indeed in the outward act associates, but not of so evil a disposition as they.
cc-acp p-acp d c-acp vbdr av p-acp dt j n1 n2, cc-acp xx pp-f av j-jn dt n1 c-acp pns32.
(41) treatise (DIV2)
2529
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8484
As among Papists blinde zeale moueth many to doe that, which deadly malice moueth others to doe.
As among Papists blind zeal moves many to do that, which deadly malice moves Others to do.
p-acp p-acp njp2 j n1 vvz d pc-acp vdi d, r-crq j n1 vvz n2-jn pc-acp vdi.
(41) treatise (DIV2)
2529
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I doubt not but we may, according to the truth of the matter, conclude that the forenamed Scribes and Pharisies sinned against the Holy Ghost: for
I doubt not but we may, according to the truth of the matter, conclude that the forenamed Scribes and Pharisees sinned against the Holy Ghost: for
pns11 vvb xx cc-acp pns12 vmb, vvg p-acp dt n1 pp-f dt n1, vvb d dt j-vvn n2 cc np2 vvn p-acp dt j n1: c-acp
(41) treatise (DIV2)
2530
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1 The Gospell was preached to them by Iohn the Baptist, Christ, and his Disciples, yet they receiued it not, but refused and reiected it.
1 The Gospel was preached to them by John the Baptist, christ, and his Disciples, yet they received it not, but refused and rejected it.
vvd dt n1 vbds vvn p-acp pno32 p-acp np1 dt np1, np1, cc po31 n2, av pns32 vvd pn31 xx, cc-acp vvd cc vvd pn31.
(41) treatise (DIV2)
2531
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2 They did it despitefully, as their carriage sheweth.
2 They did it despitefully, as their carriage shows.
crd pns32 vdd pn31 av-j, c-acp po32 n1 vvz.
(41) treatise (DIV2)
2532
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3 They blasphemed Christ, as we haue heard before, and they persecuted him and his Disciples.
3 They blasphemed christ, as we have herd before, and they persecuted him and his Disciples.
crd pns32 vvd np1, c-acp pns12 vhb vvn a-acp, cc pns32 vvn pno31 cc po31 n2.
(41) treatise (DIV2)
2533
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4 They did all this against knowledge and against conscience:
4 They did all this against knowledge and against conscience:
crd pns32 vdd d d p-acp n1 cc p-acp n1:
(41) treatise (DIV2)
2534
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as the instance which Christ giueth, of their iustifying that in their children, which they condemned in Christ: as the instance which christ gives, of their justifying that in their children, which they condemned in christ:
p-acp dt n1 r-crq np1 vvz, pp-f po32 vvg d p-acp po32 n2, r-crq pns32 vvd p-acp np1:
(41) treatise (DIV2)
2534
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8491
yea they could say of Christ, This is the heire. 5 They did all, also, after the Spirit had supernaturally reuealed Christ vnto them: yea they could say of christ, This is the heir. 5 They did all, also, After the Spirit had supernaturally revealed christ unto them:
uh pns32 vmd vvi pp-f np1, d vbz dt n1. crd pns32 vdd d, av, p-acp dt n1 vhd av-j vvn np1 p-acp pno32:
(41) treatise (DIV2)
2534
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for it is noted that Iesus knew their thoughts, and thereupon hee accused them of blaspheming the Holy Ghost:
for it is noted that Iesus knew their thoughts, and thereupon he accused them of blaspheming the Holy Ghost:
c-acp pn31 vbz vvn cst np1 vvd po32 n2, cc av pns31 vvd pno32 pp-f vvg dt j n1:
(41) treatise (DIV2)
2535
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8493
he knew their thoughts, that is, he knew how far the Spirit had wrought in them,
he knew their thoughts, that is, he knew how Far the Spirit had wrought in them,
pns31 vvd po32 n2, cst vbz, pns31 vvd c-crq av-j dt n1 vhd vvn p-acp pno32,
(41) treatise (DIV2)
2535
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8494
and how they striued against, and resisted the Spirit, and in that respect accuseth them of this blasphemie.
and how they strived against, and resisted the Spirit, and in that respect Accuseth them of this blasphemy.
cc c-crq pns32 vvd p-acp, cc vvd dt n1, cc p-acp d n1 vvz pno32 pp-f d n1.
(41) treatise (DIV2)
2535
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8495
Lastly, to put the matter out of all doubt, after that Christ had set out this sin, Saint Marke addeth this clause, Because they said he had an vncleane spirit.
Lastly, to put the matter out of all doubt, After that christ had Set out this since, Saint Mark adds this clause, Because they said he had an unclean Spirit.
ord, pc-acp vvi dt n1 av pp-f d n1, c-acp cst np1 vhd vvn av d n1, n1 vvb vvz d n1, c-acp pns32 vvd pns31 vhd dt j n1.
(41) treatise (DIV2)
2536
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Implying by that inference, that, that blasphemie was in them an euidence of the sinne against the Holy Ghost. Implying by that Inference, that, that blasphemy was in them an evidence of the sin against the Holy Ghost.
vvg p-acp d n1, cst, cst n1 vbds p-acp pno32 dt n1 pp-f dt n1 p-acp dt j n1.
(41) treatise (DIV2)
2536
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8497
§. 20. Of the meaning of these words, SHALL NOT, and SHALL NEVER be forgiuen,
§. 20. Of the meaning of these words, SHALL NOT, and SHALL NEVER be forgiven,
§. crd pp-f dt n1 pp-f d n2, vmb xx, cc vmb av-x vbi vvn,
(41) treatise (DIV2)
2536
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8498
THe second generall point, noted by Christ, about the sinne against the Holy Ghost, is the Issue thereof:
THe second general point, noted by christ, about the sin against the Holy Ghost, is the Issue thereof:
dt ord n1 n1, vvn p-acp np1, p-acp dt n1 p-acp dt j n1, vbz dt vvb av:
(41) treatise (DIV2)
2537
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8499
which is set downe Negatiuely: Affirmatiuely.
which is Set down Negatively: Affirmatively.
r-crq vbz vvn a-acp av-j: av-j.
(41) treatise (DIV2)
2538
Image 12
8500
Negatiuely, both by Saint Marke in these words ( hath neuer forgiuenesse ) and also by S. Matthew in these words ( shall not be forgiuen vnto men ) which is further amplified by a distinction of times, in these words ( neither in this world, nor in the world to come ).Negatively, both by Saint Mark in these words (hath never forgiveness) and also by S. Matthew in these words (shall not be forgiven unto men) which is further amplified by a distinction of times, in these words (neither in this world, nor in the world to come).
av-j, d p-acp n1 vvb p-acp d n2 (vhz av-x n1) cc av p-acp n1 np1 p-acp d n2 (vmb xx vbi vvn p-acp n2) r-crq vbz av-jc vvn p-acp dt n1 pp-f n2, p-acp d n2 (d p-acp d n1, ccx p-acp dt n1 pc-acp vvi).
(41) treatise (DIV2)
2539
Image 12
8501
Affirmatiuely, onely by Saint Marke, in these words ( is in danger of eternall damnation ).Affirmatively, only by Saint Mark, in these words (is in danger of Eternal damnation).
av-j, av-j p-acp n1 vvb, p-acp d n2 (vbz p-acp n1 pp-f j n1).
(41) treatise (DIV2)
2540
Image 12
8502
The sentence and doome which Christ in all these words and phrases hath giuen of this sinne, is very perspicuous and cleare,
The sentence and doom which christ in all these words and phrases hath given of this sin, is very perspicuous and clear,
dt n1 cc n1 r-crq np1 p-acp d d n2 cc n2 vhz vvn pp-f d n1, vbz av j cc j,
(41) treatise (DIV2)
2541
Image 12
8503
but that Papists haue brought a cloud of obscuritie vpon them, by the vapours of their false glosses and heresies:
but that Papists have brought a cloud of obscurity upon them, by the vapours of their false Glosses and heresies:
cc-acp cst njp2 vhb vvn dt n1 pp-f n1 p-acp pno32, p-acp dt n2 pp-f po32 j n2 cc n2:
(41) treatise (DIV2)
2541
Image 12
8504
which we will first remoue, and then declare the fearefull issue of this sinne.
which we will First remove, and then declare the fearful issue of this sin.
r-crq pns12 vmb ord vvi, cc av vvb dt j n1 pp-f d n1.
(41) treatise (DIV2)
2541
Image 12
8505
First, the Papists cleane ouerthrow the maine point heere intended, by interpreting the indefinite negatiue particle ( not ) and the generall negatiue ( neuer ) to as if a difficultie onely,
First, the Papists clean overthrow the main point Here intended, by interpreting the indefinite negative particle (not) and the general negative (never) to as if a difficulty only,
ord, dt njp2 av-j vvi dt j n1 av vvn, p-acp n-vvg dt j j-jn n1 (xx) cc dt j j-jn (av) p-acp c-acp cs dt n1 av-j,
(41) treatise (DIV2)
2542
Image 12
8506
and not an impossibility were intended, as if Christ had said, the sinne against the holy Ghost shall not easily, but very hardly be forgiuen:
and not an impossibility were intended, as if christ had said, the sin against the holy Ghost shall not Easily, but very hardly be forgiven:
cc xx dt n1 vbdr vvn, c-acp cs np1 vhd vvn, dt n1 p-acp dt j n1 vmb xx av-j, p-acp av av vbb vvn:
(41) treatise (DIV2)
2542
Image 12
8507
or, ordinarily and for the most part, it shall not be forgiuen. But the words are more cleare, then so to be obscured.
or, ordinarily and for the most part, it shall not be forgiven. But the words Are more clear, then so to be obscured.
cc, av-j cc p-acp dt av-ds n1, pn31 vmb xx vbi vvn. p-acp dt n2 vbr av-dc j, av av pc-acp vbi vvn.
(41) treatise (DIV2)
2542
Image 12
8508
For, Not, Neuer, Nor in this world, nor in the world to come: are much more then not ordinarily, not easily, hardly, and for the most part.
For, Not, Never, Nor in this world, nor in the world to come: Are much more then not ordinarily, not Easily, hardly, and for the most part.
p-acp, xx, av-x, ccx p-acp d n1, ccx p-acp dt n1 pc-acp vvi: vbr av-d av-dc cs xx av-j, xx av-j, av, cc p-acp dt av-ds n1.
(41) treatise (DIV2)
2542
Image 12
8509
Besides, if there were not an impossibilitie of the pardon of it, prayer might be made for the partie that committeth it, which may not be done.
Beside, if there were not an impossibility of the pardon of it, prayer might be made for the party that Committeth it, which may not be done.
a-acp, cs pc-acp vbdr xx dt n1 pp-f dt n1 pp-f pn31, n1 vmd vbi vvn p-acp dt n1 cst vvz pn31, r-crq vmb xx vbi vdn.
(41) treatise (DIV2)
2542
Image 12
8510
But as this text is cleare enough to such as haue not contentious and captious spirits,
But as this text is clear enough to such as have not contentious and captious spirits,
cc-acp c-acp d n1 vbz j av-d p-acp d c-acp vhb xx j cc j n2,
(41) treatise (DIV2)
2542
Image 12
8511
so there are other texts which put the point more out of all doubt and question:
so there Are other texts which put the point more out of all doubt and question:
av a-acp vbr j-jn n2 r-crq vvd dt n1 av-dc av pp-f d n1 cc n1:
(41) treatise (DIV2)
2542
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8512
as where the Apostle saith, It is impossible to renew them againe:
as where the Apostle Says, It is impossible to renew them again:
c-acp c-crq dt n1 vvz, pn31 vbz j pc-acp vvi pno32 av:
(41) treatise (DIV2)
2542
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8513
And againe, There remaineth no more sacrifice for sinnes, but a fearefull looking for of iudgement, and fiery indignation. And again, There remains no more sacrifice for Sins, but a fearful looking for of judgement, and fiery Indignation.
cc av, pc-acp vvz av-dx dc n1 p-acp n2, cc-acp dt j vvg p-acp pp-f n1, cc j n1.
(41) treatise (DIV2)
2542
Image 12
8514
§. 21. Of the errors which Papists gather from this phrase, nor in the World to come.
§. 21. Of the errors which Papists gather from this phrase, nor in the World to come.
§. crd pp-f dt n2 r-crq njp2 vvb p-acp d n1, ccx p-acp dt n1 pc-acp vvi.
(41) treatise (DIV2)
2542
Image 12
8515
AGaine, Papists roue farre beyond the scope of Christ in this place, by inferring from this clause ( nor in the World to come ) that some sinnes which are not forgiuen in this World, may be forgiuen in the World to come:
Again, Papists rove Far beyond the scope of christ in this place, by inferring from this clause (nor in the World to come) that Some Sins which Are not forgiven in this World, may be forgiven in the World to come:
av, njp2 vvi av-j p-acp dt n1 pp-f np1 p-acp d n1, p-acp vvg p-acp d n1 (ccx p-acp dt n1 pc-acp vvi) cst d n2 r-crq vbr xx vvn p-acp d n1, vmb vbi vvn p-acp dt n1 pc-acp vvi:
(41) treatise (DIV2)
2543
Image 12
8516
whence they further inferre, that there is a Purgatory after this life; and render these reasons of this latter inference:
whence they further infer, that there is a Purgatory After this life; and render these Reasons of this latter Inference:
c-crq pns32 jc vvb, cst pc-acp vbz dt n1 p-acp d n1; cc vvb d n2 pp-f d d n1:
(41) treatise (DIV2)
2543
Image 12
8517
First, that into Heauen can enter no vncleane thing. Secondly, that out of hel there can be no redemption:
First, that into Heaven can enter no unclean thing. Secondly, that out of hell there can be no redemption:
ord, cst p-acp n1 vmb vvi dx j n1. ord, cst av pp-f n1 a-acp vmb vbi dx n1:
(41) treatise (DIV2)
2543
Image 12
8518
therefore (say they) there must needs be a Purgatory, by which they which die in their sinnes must be purged,
Therefore (say they) there must needs be a Purgatory, by which they which die in their Sins must be purged,
av (vvb pns32) pc-acp vmb av vbi dt n1, p-acp r-crq pns32 r-crq vvb p-acp po32 n2 vmb vbi vvn,
(41) treatise (DIV2)
2543
Image 12
8519
and out of which they whose sinnes are forgiuen after this life, must be deliuered. Answ. The two positions which are laide downe for reasons, are sound and true:
and out of which they whose Sins Are forgiven After this life, must be Delivered. Answer The two positions which Are laid down for Reasons, Are found and true:
cc av pp-f r-crq pns32 rg-crq n2 vbr vvn p-acp d n1, vmb vbi vvn. np1 dt crd n2 r-crq vbr vvn a-acp p-acp n2, vbr j cc j:
(41) treatise (DIV2)
2543
Image 12
8520
for neither can any vncleane thing enter into Heauen, nor can any that are once cast into hell, be euer deliuered out of it;
for neither can any unclean thing enter into Heaven, nor can any that Are once cast into hell, be ever Delivered out of it;
c-acp av-dx vmb d j n1 vvi p-acp n1, ccx vmb d cst vbr a-acp vvn p-acp n1, vbb av vvn av pp-f pn31;
(41) treatise (DIV2)
2544
Image 12
8521
for the Scripture termeth their paine euerlasting: and yet the Papists are not constant in those assertions,
for the Scripture termeth their pain everlasting: and yet the Papists Are not constant in those assertions,
p-acp dt n1 vvz po32 n1 j: cc av dt njp2 vbr xx j p-acp d n2,
(41) treatise (DIV2)
2544
Image 12
8522
but deliuer many points contrary to them both:
but deliver many points contrary to them both:
cc-acp vvb d n2 j-jn p-acp pno32 d:
(41) treatise (DIV2)
2544
Image 12
8523
as that many who for treasons, rebellions, and such like damnable sinnes are executed, and die without repentance for them, die Martyrs,
as that many who for treasons, rebellions, and such like damnable Sins Are executed, and die without Repentance for them, die Martyrs,
c-acp cst d r-crq p-acp n2, n2, cc d av-j j n2 vbr vvn, cc vvi p-acp n1 p-acp pno32, vvb n2,
(41) treatise (DIV2)
2544
Image 12
8524
and are immediatly carried to glory: is not this to thrust vncleane birds into Heauen.
and Are immediately carried to glory: is not this to thrust unclean Birds into Heaven.
cc vbr av-j vvn p-acp n1: vbz xx d pc-acp vvi j n2 p-acp n1.
(41) treatise (DIV2)
2544
Image 12
8525
And againe, that many who died in mortall sinnes, and so by their owne positions went to hell, were deliuered from thence.
And again, that many who died in Mortal Sins, and so by their own positions went to hell, were Delivered from thence.
cc av, cst d r-crq vvd p-acp j-jn n2, cc av p-acp po32 d n2 vvd p-acp n1, vbdr vvn p-acp av.
(41) treatise (DIV2)
2544
Image 12
8526
Some of the instances which their owne writers haue giuen hereof, are these:
some of the instances which their own writers have given hereof, Are these:
d pp-f dt n2 r-crq po32 d n2 vhb vvn av, vbr d:
(41) treatise (DIV2)
2544
Image 12
8527
The soule of Falconilla a Pagan, was freed from hell by the prayers of Saint Thecla, The soul of Falconilla a Pagan, was freed from hell by the Prayers of Saint Thecla,
dt n1 pp-f np1 dt j-jn, vbds vvn p-acp n1 p-acp dt n2 pp-f n1 np1,
(41) treatise (DIV2)
2544
Image 12
8528
and the soule of Traiane a Pagan Emperour, by the prayers of Pope Gregorie, and a certaine lewde man carried by the Diuels into hell, was deliuered by Saint Sereus. and the soul of Trajan a Pagan Emperor, by the Prayers of Pope Gregory, and a certain lewd man carried by the Devils into hell, was Delivered by Saint Sereus.
cc dt n1 pp-f np1 dt j-jn n1, p-acp dt n2 pp-f n1 np1, cc dt j j n1 vvn p-acp dt n2 p-acp n1, vbds vvn p-acp n1 np1.
(41) treatise (DIV2)
2544
Image 12
8529
But to passe by these lying fables, the consequences which from the forenamed sound positions they gather, are most vnsound, and absurd;
But to pass by these lying fables, the consequences which from the forenamed found positions they gather, Are most unsound, and absurd;
p-acp pc-acp vvi p-acp d j-vvg n2, dt n2 r-crq p-acp dt j-vvn n1 n2 pns32 vvb, vbr av-ds j-u, cc j;
(41) treatise (DIV2)
2545
Image 12
8530
namely, that there is a purgatory, (of which fiction I haue spoken before) and that sinnes may be forgiuen after this life:
namely, that there is a purgatory, (of which fiction I have spoken before) and that Sins may be forgiven After this life:
av, cst pc-acp vbz dt n1, (pp-f r-crq n1 pns11 vhb vvn p-acp) cc d n2 vmb vbi vvn p-acp d n1:
(41) treatise (DIV2)
2545
Image 12
8531
a point which (as was said before) they gather from this phrase ( nor in the World to come.
a point which (as was said before) they gather from this phrase (nor in the World to come.
dt n1 r-crq (c-acp vbds vvn a-acp) pns32 vvb p-acp d n1 (ccx p-acp dt n1 pc-acp vvi.
(41) treatise (DIV2)
2545
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8532
) ) The falshood whereof is easily discouered by a due consideration of the true meaning of the words.
)) The falsehood whereof is Easily discovered by a due consideration of the true meaning of the words.
)) dt n1 c-crq vbz av-j vvn p-acp dt j-jn n1 pp-f dt j n1 pp-f dt n2.
(41) treatise (DIV2)
2545
Image 12
8533
§. 22. Of the true meaning of this phrase, nor in this world, nor in the world to come.
§. 22. Of the true meaning of this phrase, nor in this world, nor in the world to come.
§. crd pp-f dt j n1 pp-f d n1, ccx p-acp d n1, ccx p-acp dt n1 pc-acp vvi.
(41) treatise (DIV2)
2545
Image 12
8534
THe Greeke word, and the Latin also, which we translate World, signifieth rather time, then place.
THe Greek word, and the Latin also, which we translate World, signifies rather time, then place.
dt jp n1, cc dt jp av, r-crq pns12 vvb n1, vvz av n1, av n1.
(41) treatise (DIV2)
2546
Image 12
8535
By this World, is meant the time of a mans life here vpon earth:
By this World, is meant the time of a men life Here upon earth:
p-acp d n1, vbz vvn dt n1 pp-f dt ng1 n1 av p-acp n1:
(41) treatise (DIV2)
2546
Image 12
8536
by the World to come, all the time from his death proceeding on without end to eternity. Two Worlds are in Scripture giuen to euery man to be in, one from the time of his conception, or birth, to his death;
by the World to come, all the time from his death proceeding on without end to eternity. Two World's Are in Scripture given to every man to be in, one from the time of his conception, or birth, to his death;
p-acp dt n1 pc-acp vvi, d dt n1 p-acp po31 n1 vvg a-acp p-acp n1 p-acp n1. crd n2 vbr p-acp n1 vvn p-acp d n1 pc-acp vbi p-acp, pi p-acp dt n1 pp-f po31 n1, cc n1, p-acp po31 n1;
(41) treatise (DIV2)
2546
Image 12
8537
the other from thence for euer: for after death there is no alteration of a mans estate.
the other from thence for ever: for After death there is no alteration of a men estate.
dt j-jn p-acp av c-acp av: c-acp p-acp n1 pc-acp vbz dx n1 pp-f dt ng1 n1.
(41) treatise (DIV2)
2546
Image 12
8538
But because the manifestation of that perpetuall and eternall estate is at the great day of iudgement,
But Because the manifestation of that perpetual and Eternal estate is At the great day of judgement,
cc-acp c-acp dt n1 pp-f cst j cc j n1 vbz p-acp dt j n1 pp-f n1,
(41) treatise (DIV2)
2546
Image 12
8539
when all shall stand before their Iudge, and receiue their doome, the beginning of that age,
when all shall stand before their Judge, and receive their doom, the beginning of that age,
c-crq d vmb vvi p-acp po32 n1, cc vvi po32 n1, dt n1 pp-f d n1,
(41) treatise (DIV2)
2546
Image 12
8540
or world to come, is commonly reckoned from the day of iudgement: in which respect Christ ioyneth that world, and the resurrection from the dead together.
or world to come, is commonly reckoned from the day of judgement: in which respect christ Joineth that world, and the resurrection from the dead together.
cc n1 pc-acp vvi, vbz av-j vvn p-acp dt n1 pp-f n1: p-acp r-crq n1 np1 vvz cst n1, cc dt n1 p-acp dt j av.
(41) treatise (DIV2)
2546
Image 12
8541
Which being so, it is as euident as may be, that no sinne can be forgiuen in the World to come. §. 23. Of the many answers which may be giuen against the Papists collection concerning forgiuenesse of sinnes in the World to come. Which being so, it is as evident as may be, that no sin can be forgiven in the World to come. §. 23. Of the many answers which may be given against the Papists collection Concerning forgiveness of Sins in the World to come.
r-crq vbg av, pn31 vbz a-acp j c-acp vmb vbi, cst dx n1 vmb vbi vvn p-acp dt n1 pc-acp vvi. §. crd pp-f dt d n2 r-crq vmb vbi vvn p-acp dt njp2 n1 vvg n1 pp-f n2 p-acp dt n1 pc-acp vvi.
(41) treatise (DIV2)
2546
Image 12
8542
BVtfully to discouer the erroneous collection of Papists touching forgiuenesse of sinnes after death, out of this phrase ( nor in the World to come.
BVtfully to discover the erroneous collection of Papists touching forgiveness of Sins After death, out of this phrase (nor in the World to come.
av-j pc-acp vvi dt j n1 pp-f njp2 vvg n1 pp-f n2 p-acp n1, av pp-f d n1 (ccx p-acp dt n1 pc-acp vvi.
(41) treatise (DIV2)
2547
Image 12
8543
) Let it be noted that
) Let it be noted that
) vvb pn31 vbi vvn cst
(41) treatise (DIV2)
2547
Image 12
8544
1 Saint Marke, the best interpreter of Saint Matthew, expoundeth that phrase by this generall particle, NEVER, or in no age.
1 Saint Mark, the best interpreter of Saint Matthew, expoundeth that phrase by this general particle, NEVER, or in no age.
crd n1 vvb, dt js n1 pp-f n1 np1, vvz d n1 p-acp d j n1, av-x, cc p-acp dx n1.
(41) treatise (DIV2)
2548
Image 12
8545
2 They cannot shew that the world to come is any where taken for the time that passeth betwixt this life ended,
2 They cannot show that the world to come is any where taken for the time that passes betwixt this life ended,
crd pns32 vmbx vvi d dt n1 pc-acp vvi vbz d c-crq vvn p-acp dt n1 cst vvz p-acp d n1 vvn,
(41) treatise (DIV2)
2549
Image 12
8546
and the day of iudgement, which is the time appointed by them for remission of sinnes in Purgatory:
and the day of judgement, which is the time appointed by them for remission of Sins in Purgatory:
cc dt n1 pp-f n1, r-crq vbz dt n1 vvn p-acp pno32 p-acp n1 pp-f n2 p-acp n1:
(41) treatise (DIV2)
2549
Image 12
8547
for they hold that at the day of iudgement that fire shall be put out;
for they hold that At the day of judgement that fire shall be put out;
c-acp pns32 vvb cst p-acp dt n1 pp-f n1 cst n1 vmb vbi vvn av;
(41) treatise (DIV2)
2549
Image 12
8548
and that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection.
and that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection.
cc cst pn31 vbz dt j n1 pc-acp vvi dt n1 pp-f n1 p-acp dt n1 pp-f dt n1.
(41) treatise (DIV2)
2549
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8549
3 If it were granted that by the World to come, is meant the time betwixt death and iudgement,
3 If it were granted that by the World to come, is meant the time betwixt death and judgement,
crd cs pn31 vbdr vvn cst p-acp dt n1 pc-acp vvi, vbz vvn dt n1 p-acp n1 cc n1,
(41) treatise (DIV2)
2550
Image 12
8550
yet may it be applied to the very end or passing away of the former World,
yet may it be applied to the very end or passing away of the former World,
av vmb pn31 vbi vvn p-acp dt j n1 cc vvg av pp-f dt j n1,
(41) treatise (DIV2)
2550
Image 12
8551
and beginning or entrance into the other World;
and beginning or Entrance into the other World;
cc vvg cc n1 p-acp dt j-jn n1;
(41) treatise (DIV2)
2550
Image 12
8552
namely, for the very moment of death, as if he had said, this sinne shall not be forgiuen, either in the time of this life,
namely, for the very moment of death, as if he had said, this sin shall not be forgiven, either in the time of this life,
av, p-acp dt j n1 pp-f n1, c-acp cs pns31 vhd vvn, d n1 vmb xx vbi vvn, av-d p-acp dt n1 pp-f d n1,
(41) treatise (DIV2)
2550
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8553
or at the point of death, when a man is entring into another World. Thus the euening of the Sabbath is called the first day of the weeke.
or At the point of death, when a man is entering into Another World. Thus the evening of the Sabbath is called the First day of the Week.
cc p-acp dt n1 pp-f n1, c-crq dt n1 vbz vvg p-acp j-jn n1. av dt n1 pp-f dt n1 vbz vvn dt ord n1 pp-f dt n1.
(41) treatise (DIV2)
2550
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8554
4 The remission here spoken of in the World to come, may bee taken for the manifestation and ratification of that which was granted before:
4 The remission Here spoken of in the World to come, may be taken for the manifestation and ratification of that which was granted before:
crd dt n1 av vvn pp-f p-acp dt n1 pc-acp vvi, vmb vbi vvn p-acp dt n1 cc n1 pp-f d r-crq vbds vvn a-acp:
(41) treatise (DIV2)
2551
Image 12
8555
as if he had thus said, As in this World he shall receiue no remission,
as if he had thus said, As in this World he shall receive no remission,
c-acp cs pns31 vhd av vvn, a-acp p-acp d n1 pns31 vmb vvi dx n1,
(41) treatise (DIV2)
2551
Image 12
8556
so in the World to come when all shall stand vpon their triall to be acquitted,
so in the World to come when all shall stand upon their trial to be acquitted,
av p-acp dt n1 pc-acp vvi c-crq d vmb vvi p-acp po32 n1 pc-acp vbi vvn,
(41) treatise (DIV2)
2551
Image 12
8557
or condemned, no remission shall be pronounced to him, but he shall receiue the sentence of condemnation. or condemned, no remission shall be pronounced to him, but he shall receive the sentence of condemnation.
cc vvn, dx n1 vmb vbi vvn p-acp pno31, cc-acp pns31 vmb vvi dt n1 pp-f n1.
(41) treatise (DIV2)
2551
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8558
5 This phrase ( shall not be forgiuen ) may figuratiuely be put for the effect that followeth vpon sinne not forgiuen, namely, iust vengeance,
5 This phrase (shall not be forgiven) may figuratively be put for the Effect that follows upon sin not forgiven, namely, just vengeance,
crd d n1 (vmb xx vbi vvn) vmb av-j vbi vvn p-acp dt n1 cst vvz p-acp vvb xx vvn, av, j n1,
(41) treatise (DIV2)
2552
Image 12
8559
and so the meaning may be this;
and so the meaning may be this;
cc av dt n1 vmb vbi d;
(41) treatise (DIV2)
2552
Image 12
8560
Iust vengeance shall bee executed vpon him both in this world, and in the world to come; Just vengeance shall be executed upon him both in this world, and in the world to come;
j n1 vmb vbi vvn p-acp pno31 d p-acp d n1, cc p-acp dt n1 pc-acp vvi;
(41) treatise (DIV2)
2552
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8561
as euer hath beene executed on all such as sinned against the Holy Ghost. 6 It is no good consequence from a negatiue to inferre the contrary affirmatiue.as ever hath been executed on all such as sinned against the Holy Ghost. 6 It is no good consequence from a negative to infer the contrary affirmative.
c-acp av vhz vbn vvn p-acp d d c-acp vvn p-acp dt j n1. crd pn31 vbz dx j n1 p-acp dt j-jn pc-acp vvi dt j-jn j.
(41) treatise (DIV2)
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What if Christ had said that Blasphemy against the Holy Ghost shall neuer be forgiuen, neither on earth, nor in hell;
What if christ had said that Blasphemy against the Holy Ghost shall never be forgiven, neither on earth, nor in hell;
q-crq cs np1 vhd vvn d n1 p-acp dt j n1 vmb av-x vbi vvn, av-dx p-acp n1, ccx p-acp n1;
(41) treatise (DIV2)
2553
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would it from thence follow that some sinnes may be forgiuen in hell?
would it from thence follow that Some Sins may be forgiven in hell?
vmd pn31 p-acp av vvi cst d n2 vmb vbi vvn p-acp n1?
(41) treatise (DIV2)
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7 Christ comparing this sinne which shall not be forgiuen in this world, or in the world to come, with blasphemy against the Sonne of Man, by the consequence which they inferre, it would follow that blasphemy against the Sonne may be forgiuen in the world to come;
7 christ comparing this sin which shall not be forgiven in this world, or in the world to come, with blasphemy against the Son of Man, by the consequence which they infer, it would follow that blasphemy against the Son may be forgiven in the world to come;
crd np1 vvg d n1 r-crq vmb xx vbi vvn p-acp d n1, cc p-acp dt n1 pc-acp vvi, p-acp n1 p-acp dt n1 pp-f n1, p-acp dt n1 r-crq pns32 vvb, pn31 vmd vvi d n1 p-acp dt n1 vmb vbi vvn p-acp dt n1 pc-acp vvi;
(41) treatise (DIV2)
2554
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which is directly against their owne principles: for all blasphemy is a mortall sinne; but they say that Purgatory is onely for them who die in veniall sinnes.
which is directly against their own principles: for all blasphemy is a Mortal sin; but they say that Purgatory is only for them who die in venial Sins.
r-crq vbz av-j p-acp po32 d n2: c-acp d n1 vbz dt j-jn n1; cc-acp pns32 vvb cst n1 vbz av-j p-acp pno32 r-crq vvb p-acp j n2.
(41) treatise (DIV2)
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8 If any sinnes might be forgiuen in the world to come, by the order of the words in this phrase, ( nor in this world, nor in the world to come ) it would follow that the more hainous sinnes should be forgiuen in the world to come:
8 If any Sins might be forgiven in the world to come, by the order of the words in this phrase, (nor in this world, nor in the world to come) it would follow that the more heinous Sins should be forgiven in the world to come:
crd cs d n2 vmd vbi vvn p-acp dt n1 pc-acp vvi, p-acp dt n1 pp-f dt n2 p-acp d n1, (ccx p-acp d n1, ccx p-acp dt n1 pc-acp vvi) pn31 vmd vvi d dt av-dc j n2 vmd vbi vvn p-acp dt n1 pc-acp vvi:
(41) treatise (DIV2)
2555
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else Christ would haue said, Nor in the world to come, nor in this world.
Else christ would have said, Nor in the world to come, nor in this world.
av np1 vmd vhi vvn, ccx p-acp dt n1 pc-acp vvi, ccx p-acp d n1.
(41) treatise (DIV2)
2555
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9 Christ here speaketh of remitting the Fault: but by their doctrine onely the punishment is remitted after this life:
9 christ Here speaks of remitting the Fault: but by their Doctrine only the punishment is remitted After this life:
crd np1 av vvz pp-f vvg dt n1: cc-acp p-acp po32 n1 av-j dt n1 vbz vvn p-acp d n1:
(41) treatise (DIV2)
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for they acknowledge that the very faults themselues are purged by the blood of Christ,
for they acknowledge that the very Faults themselves Are purged by the blood of christ,
c-acp pns32 vvb cst dt j n2 px32 vbr vvn p-acp dt n1 pp-f np1,
(41) treatise (DIV2)
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and that they who in this life haue not the fault remitted, can haue no hope of eternall life.
and that they who in this life have not the fault remitted, can have no hope of Eternal life.
cc cst pns32 r-crq p-acp d n1 vhb xx dt n1 vvn, vmb vhi dx n1 pp-f j n1.
(41) treatise (DIV2)
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This place therefore speaking of forgiuing the fault, how can they apply it to the punishment? §. 24. Of the reasons why this phrase (nor in this world,
This place Therefore speaking of forgiving the fault, how can they apply it to the punishment? §. 24. Of the Reasons why this phrase (nor in this world,
d n1 av vvg pp-f j-vvg dt n1, q-crq vmb pns32 vvi pn31 p-acp dt n1? §. crd pp-f dt n2 q-crq d n1 (cc p-acp d n1,
(41) treatise (DIV2)
2556
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nor in the world to come) is vsed.
nor in the world to come) is used.
ccx p-acp dt n1 pc-acp vvi) vbz vvn.
(41) treatise (DIV2)
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Quest. IF no sin can be forgiuen in the world to come, why is this clause ( nor in the World to come ) added?Quest. IF not since can be forgiven in the world to come, why is this clause (nor in the World to come) added?
n1. cs xx n1 vmb vbi vvn p-acp dt n1 pc-acp vvi, q-crq vbz d n1 (ccx p-acp dt n1 pc-acp vvi) vvd?
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Answ. Though no reason could be giuen, yet we may not from thence inferre a paradox,Answer Though no reason could be given, yet we may not from thence infer a paradox,
np1 cs dx n1 vmd vbi vvn, av pns12 vmb xx p-acp av vvi dt n1,
(41) treatise (DIV2)
2558
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and an error contrary to other places of Scripture.
and an error contrary to other places of Scripture.
cc dt n1 j-jn p-acp j-jn n2 pp-f n1.
(41) treatise (DIV2)
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But among other reasons two especially may be noted to make the phrase the more perspicuous.
But among other Reasons two especially may be noted to make the phrase the more perspicuous.
p-acp p-acp j-jn n2 crd av-j vmb vbi vvn pc-acp vvi dt n1 dt av-dc j.
(41) treatise (DIV2)
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1 To aggrauate the terror of the iudgement here denounced against such as sinne against the Holy Ghost:
1 To aggravate the terror of the judgement Here denounced against such as sin against the Holy Ghost:
vvd pc-acp vvi dt n1 pp-f dt n1 av vvn p-acp d c-acp n1 p-acp dt j n1:
(41) treatise (DIV2)
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for the very consideration of this, that both in this world, and in the world to come, they lie vnder the fiery wrath,
for the very consideration of this, that both in this world, and in the world to come, they lie under the fiery wrath,
c-acp dt j n1 pp-f d, cst d p-acp d n1, cc p-acp dt n1 pc-acp vvi, pns32 vvb p-acp dt j n1,
(41) treatise (DIV2)
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and heauy vengeance of God, cannot be but very fearefull and terrible. 2 To shew the misery of these sinners aboue others: for,
and heavy vengeance of God, cannot be but very fearful and terrible. 2 To show the misery of these Sinners above Others: for,
cc j n1 pp-f np1, vmbx vbi p-acp av j cc j. crd pc-acp vvi dt n1 pp-f d n2 p-acp ng2-jn: p-acp,
(41) treatise (DIV2)
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1 There be some who keeping sinne vnder, and giuing raines thereto, but walking by faith vprightly before the Lord, are neither punished in this world,
1 There be Some who keeping sin under, and giving reins thereto, but walking by faith uprightly before the Lord, Are neither punished in this world,
vvd pc-acp vbi d r-crq vvg n1 p-acp, cc vvg n2 av, cc-acp vvg p-acp n1 av-j p-acp dt n1, vbr av-dx vvn p-acp d n1,
(41) treatise (DIV2)
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nor in the world to come. Such an one was Enoch.
nor in the world to come. Such an one was Enoch.
ccx p-acp dt n1 pc-acp vvi. d dt pi vbds np1.
(41) treatise (DIV2)
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2 There be others that are not so watchfull ouer themselues, but through security suffer sinne to get some head ouer them,
2 There be Others that Are not so watchful over themselves, but through security suffer sin to get Some head over them,
crd pc-acp vbb n2-jn cst vbr xx av j p-acp px32, cc-acp p-acp n1 vvi n1 pc-acp vvi d n1 p-acp pno32,
(41) treatise (DIV2)
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for which they are punished in this world, but truly repenting, are not condemned in the world to come.
for which they Are punished in this world, but truly repenting, Are not condemned in the world to come.
p-acp r-crq pns32 vbr vvn p-acp d n1, cc-acp av-j vvg, vbr xx vvn p-acp dt n1 pc-acp vvi.
(41) treatise (DIV2)
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Such an one was the incestuous person, both excommunicated, and also restored by the Apostle.
Such an one was the incestuous person, both excommunicated, and also restored by the Apostle.
d dt pi vbds dt j n1, av-d vvn, cc av vvn p-acp dt n1.
(41) treatise (DIV2)
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Such also were many of those who discerned not the Lords body when they came to the holy Communion.
Such also were many of those who discerned not the lords body when they Come to the holy Communion.
d av vbdr d pp-f d r-crq vvd xx dt n2 n1 c-crq pns32 vvd p-acp dt j n1.
(41) treatise (DIV2)
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3 There be others also, who though they be impenitent sinners, yet through Gods indulgency are suffered to enioy outward peace and prosperity in this world, 3 There be Others also, who though they be impenitent Sinners, yet through God's indulgency Are suffered to enjoy outward peace and Prosperity in this world,
crd pc-acp vbb n2-jn av, r-crq cs pns32 vbb j n2, av p-acp ng1 n1 vbr vvn p-acp vvi j n1 cc n1 p-acp d n1,
(41) treatise (DIV2)
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and feele the smart of their sinne onely in the world to come. Such were they whom Iob noteth to die in all ease and prosperity:
and feel the smart of their sin only in the world to come. Such were they whom Job notes to die in all ease and Prosperity:
cc vvb dt n1 pp-f po32 n1 av-j p-acp dt n1 pc-acp vvi. d vbdr pns32 r-crq np1 vvz p-acp vvb p-acp d n1 cc n1:
(41) treatise (DIV2)
2563
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and such an one was Diues. and such an one was Diues.
cc d dt pi vbds fw-la.
(41) treatise (DIV2)
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4 But they that sinne against the Holy Ghost, are made a spectable of Gods vengeance, both in this world,
4 But they that sin against the Holy Ghost, Are made a spectable of God's vengeance, both in this world,
crd cc-acp pns32 cst vvb p-acp dt j n1, vbr vvn dt j pp-f npg1 n1, av-d p-acp d n1,
(41) treatise (DIV2)
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and in the world to come: as Iudas, Iulian, and such other. §. 25. Of seeking pardon for sinne in this life.
and in the world to come: as Iudas, Iulian, and such other. §. 25. Of seeking pardon for sin in this life.
cc p-acp dt n1 pc-acp vvi: p-acp np1, np1, cc d j-jn. §. crd pp-f vvg n1 p-acp n1 p-acp d n1.
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THus we haue seene what small reason Papists haue to gather frō this text, that sin may be forgiuen after death.
THus we have seen what small reason Papists have to gather from this text, that since may be forgiven After death.
av pns12 vhb vvn r-crq j n1 njp2 n1 pc-acp vvi p-acp d n1, cst n1 vmb vbi vvn p-acp n1.
(41) treatise (DIV2)
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For our parts let vs giue no rest to our soules, till wee haue assurance of the pardon of all our sinnes, applying to our selues the sacrifice of Christ for all our sins whatsoeuer,
For our parts let us give no rest to our Souls, till we have assurance of the pardon of all our Sins, applying to our selves the sacrifice of christ for all our Sins whatsoever,
p-acp po12 n2 vvb pno12 vvi dx n1 p-acp po12 n2, c-acp pns12 vhb n1 pp-f dt n1 pp-f d po12 n2, vvg p-acp po12 n2 dt n1 pp-f np1 p-acp d po12 n2 r-crq,
(41) treatise (DIV2)
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and let vs vnfainedly turne from them all while here we liue;
and let us unfeignedly turn from them all while Here we live;
cc vvb pno12 av-j vvi p-acp pno32 d n1 av pns12 vvb;
(41) treatise (DIV2)
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fearing him who after he hath killed the body, hath power to cast both body and soule into hell. fearing him who After he hath killed the body, hath power to cast both body and soul into hell.
vvg pno31 r-crq c-acp pns31 vhz vvn dt n1, vhz n1 pc-acp vvi d n1 cc n1 p-acp n1.
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And let vs not fondly dreame of mercy (like the fiue foolish Virgins) when it is too late.
And let us not fondly dream of mercy (like the fiue foolish Virgins) when it is too late.
cc vvb pno12 xx av-j vvi pp-f n1 (av-j dt crd j n2) q-crq pn31 vbz av j.
(41) treatise (DIV2)
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The time that the Gospell is preached, and thereby remission of sinnes offered, is the accepted time, the day of saluation: The time that the Gospel is preached, and thereby remission of Sins offered, is the accepted time, the day of salvation:
dt n1 cst dt n1 vbz vvn, cc av n1 pp-f n2 vvn, vbz dt vvn n1, dt n1 pp-f n1:
(41) treatise (DIV2)
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and the time of this life, the onely time of repentance. If the Lord be not then found, he will neuer be found. and the time of this life, the only time of Repentance. If the Lord be not then found, he will never be found.
cc dt n1 pp-f d n1, dt j n1 pp-f n1. cs dt n1 vbb xx av vvn, pns31 vmb av-x vbi vvn.
(41) treatise (DIV2)
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Wherefore seeke the Lord while he may be found; and to day, while it is called to day, harden not your hearts.
Wherefore seek the Lord while he may be found; and to day, while it is called to day, harden not your hearts.
q-crq vvb dt n1 cs pns31 vmb vbi vvn; cc p-acp n1, cs pn31 vbz vvn p-acp n1, vvb xx po22 n2.
(41) treatise (DIV2)
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§. 26. Of the sence wherein it is said that the sinne against the Holie Ghost shall not be pardoned. §. 26. Of the sense wherein it is said that the sin against the Holy Ghost shall not be pardoned.
§. crd pp-f dt n1 c-crq pn31 vbz vvn cst dt n1 p-acp dt j n1 vmb xx vbi vvn.
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BVt to returne to our matter.
But to return to our matter.
cc-acp p-acp n1 p-acp po12 n1.
(41) treatise (DIV2)
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Notwithstanding the false glosses of Papists on this Text, it is most euident and cleare, both by the words of Christ,
Notwithstanding the false Glosses of Papists on this Text, it is most evident and clear, both by the words of christ,
a-acp dt j n2 pp-f njp2 p-acp d n1, pn31 vbz av-ds j cc j, av-d p-acp dt n2 pp-f np1,
(41) treatise (DIV2)
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and also by other Texts of Scripture, noted before, that the sinne against the Holie Ghost neither shall, nor can euer be pardoned.
and also by other Texts of Scripture, noted before, that the sin against the Holy Ghost neither shall, nor can ever be pardoned.
cc av p-acp j-jn n2 pp-f n1, vvn a-acp, cst dt n1 p-acp dt j n1 av-dx vmb, ccx vmb av vbi vvn.
(41) treatise (DIV2)
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This sinne is not onely in the issue and euent vnpardoned, but in the nature and kind of it vnpardonable. And herein standeth the difference which Christ here maketh betwixt this sinne, and all other sinnes.
This sin is not only in the issue and event unpardoned, but in the nature and kind of it unpardonable. And herein Stands the difference which christ Here makes betwixt this sin, and all other Sins.
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In regard of the issue, many other sinnes are no more pardoned then this:
In regard of the issue, many other Sins Are no more pardoned then this:
p-acp n1 pp-f dt n1, d j-jn n2 vbr av-dx av-dc vvn cs d:
(41) treatise (DIV2)
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for if in the euent all other sinnes but this should be pardoned, many millions which are now in hell should be saued.
for if in the event all other Sins but this should be pardoned, many millions which Are now in hell should be saved.
c-acp cs p-acp dt n1 d j-jn n2 p-acp d vmd vbi vvn, d crd r-crq vbr av p-acp n1 vmd vbi vvn.
(41) treatise (DIV2)
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But the difference is, that other sinnes are of that kind and condition, as through the meanes which God hath afforded to man, they may be forgiuen:
But the difference is, that other Sins Are of that kind and condition, as through the means which God hath afforded to man, they may be forgiven:
p-acp dt n1 vbz, cst j-jn n2 vbr pp-f cst j cc n1, c-acp p-acp dt n2 r-crq np1 vhz vvn p-acp n1, pns32 vmb vbi vvn:
(41) treatise (DIV2)
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but this cannot by any meanes. §. 27. Of the reasons why the sinne against the Holie Ghost is vnpardonable.
but this cannot by any means. §. 27. Of the Reasons why the sin against the Holy Ghost is unpardonable.
cc-acp d vmbx p-acp d n2. §. crd pp-f dt n2 c-crq dt n1 p-acp dt j n1 vbz j.
(41) treatise (DIV2)
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THe reason why the sinne against the Holy Ghost neither shall, nor can be forgiuen, is not simply in regard of the greatnesse and hainousnesse of it,
THe reason why the sin against the Holy Ghost neither shall, nor can be forgiven, is not simply in regard of the greatness and heinousness of it,
dt n1 c-crq dt n1 p-acp dt j n1 av-dx vmb, ccx vmb vbi vvn, vbz xx av-j p-acp n1 pp-f dt n1 cc n1 pp-f pn31,
(41) treatise (DIV2)
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as i• it were greater then the mercy of God, and sacrifice of Christ;
as i• it were greater then the mercy of God, and sacrifice of christ;
c-acp n1 pn31 vbdr jc cs dt n1 pp-f np1, cc n1 pp-f np1;
(41) treatise (DIV2)
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so as if that sinne were put into one ballance, and Gods mercy with Christs sacrifice into another, that would weigh downe this:
so as if that sin were put into one balance, and God's mercy with Christ sacrifice into Another, that would weigh down this:
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(41) treatise (DIV2)
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but rather in regard of that order which God hath set downe, and that fixed decree and doome (more immutable then the decrees and statutes which the things of the Medes and Persians confirmed ) which hee hath both established, and reuealed:
but rather in regard of that order which God hath Set down, and that fixed Decree and doom (more immutable then the decrees and statutes which the things of the Medes and Persians confirmed) which he hath both established, and revealed:
cc-acp av-c p-acp n1 pp-f d n1 r-crq np1 vhz vvn a-acp, cc cst j-vvn n1 cc n1 (av-dc j cs dt n2 cc n2 r-crq dt n2 pp-f dt np2 cc njp2 vvn) r-crq pns31 vhz av-d vvn, cc vvd:
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I say reuealed, because his secret decree is established against euery impenitent sinner, but the order is published,
I say revealed, Because his secret Decree is established against every impenitent sinner, but the order is published,
pns11 vvb vvn, p-acp po31 j-jn n1 vbz vvn p-acp d j n1, cc-acp dt n1 vbz vvn,
(41) treatise (DIV2)
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and the decree reuealed onely against such as sinne against the Holy Ghost.
and the Decree revealed only against such as sin against the Holy Ghost.
cc dt n1 vvd av-j p-acp d c-acp n1 p-acp dt j n1.
(41) treatise (DIV2)
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If further we would know reasons of this reuealed decree, I answere, that God is not bound to render man a reason of his orders, and decrees:
If further we would know Reasons of this revealed Decree, I answer, that God is not bound to render man a reason of his order, and decrees:
cs av-j pns12 vmd vvi n2 pp-f d vvn n1, pns11 vvb, cst np1 vbz xx vvn pc-acp vvi n1 dt n1 pp-f po31 n2, cc n2:
(41) treatise (DIV2)
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But yet it hath pleased him to make knowne some reasons thereof in his word, for the better satisfaction of mens minds, and iustification of his owne proceedings: as
But yet it hath pleased him to make known Some Reasons thereof in his word, for the better satisfaction of men's minds, and justification of his own proceedings: as
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(41) treatise (DIV2)
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1 Because it is impossible that they who sinne against the Holie Ghost, should be renewed againe vnto repentance.
1 Because it is impossible that they who sin against the Holy Ghost, should be renewed again unto Repentance.
vvn c-acp pn31 vbz j cst pns32 r-crq vvb p-acp dt j n1, vmd vbi vvn av p-acp n1.
(41) treatise (DIV2)
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As no sinne, whereof the man that commits it, repenteth not, is in the issue and euent pardoned;
As no sin, whereof the man that commits it, Repenteth not, is in the issue and event pardoned;
p-acp dx n1, c-crq dt n1 cst vvz pn31, vvz xx, vbz p-acp dt n1 cc n1 vvn;
(41) treatise (DIV2)
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so this sinne, because the cōmitter thereof cannot repent, cannot be pardoned. 2 Because they vtterly renounce, and cleane reiect the onely meanes of pardon;
so this sin, Because the committer thereof cannot Repent, cannot be pardoned. 2 Because they utterly renounce, and clean reject the only means of pardon;
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(41) treatise (DIV2)
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which is, Christ Iesus offered in the Gospell:
which is, christ Iesus offered in the Gospel:
r-crq vbz, np1 np1 vvn p-acp dt n1:
(41) treatise (DIV2)
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so as, if they be pardoned, either Christ must be offered vp againe, and crucified anew; so as, if they be pardoned, either christ must be offered up again, and Crucified anew;
av a-acp, cs pns32 vbb vvn, av-d np1 vmb vbi vvn a-acp av, cc vvd av;
(41) treatise (DIV2)
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or else there must be some other sacrifice for remission of sinnes. But both those are impossible:
or Else there must be Some other sacrifice for remission of Sins. But both those Are impossible:
cc av pc-acp vmb vbi d j-jn n1 p-acp n1 pp-f n2. p-acp d d vbr j:
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impossible it is therefore, that the sinne against the Holy Ghost should be pardoned.
impossible it is Therefore, that the sin against the Holy Ghost should be pardoned.
j pn31 vbz av, cst dt n1 p-acp dt j n1 vmd vbi vvn.
(41) treatise (DIV2)
2571
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It falleth out with those that commit this sinne, as with a man that is desperately and mortally sicke of a disease, which cannot possibly be cured but by one meanes,
It falls out with those that commit this sin, as with a man that is desperately and mortally sick of a disease, which cannot possibly be cured but by one means,
pn31 vvz av p-acp d cst vvb d n1, c-acp p-acp dt n1 cst vbz av-j cc av-jn j pp-f dt n1, r-crq vmbx av-j vbi vvn cc-acp p-acp crd n2,
(41) treatise (DIV2)
2571
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and the patient vtterly refuseth that meanes, and wil not haue it vsed;
and the patient utterly Refuseth that means, and will not have it used;
cc dt j av-j vvz d n2, cc vmb xx vhi pn31 vvn;
(41) treatise (DIV2)
2571
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would we not say on that ground, that he is irrecouerably sicke, that it is impossible he should be cured?
would we not say on that ground, that he is irrecoverably sick, that it is impossible he should be cured?
vmd pns12 xx vvi p-acp d n1, cst pns31 vbz av-j j, cst pn31 vbz j pns31 vmd vbi vvn?
(41) treatise (DIV2)
2571
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3 Because they haue wittingly so wholy cast themselues into Satans power, and vtterly renounced to haue to doe with God,
3 Because they have wittingly so wholly cast themselves into Satan power, and utterly renounced to have to do with God,
crd c-acp pns32 vhb av-j av av-jn vvd px32 p-acp npg1 n1, cc av-j vvd pc-acp vhi pc-acp vdi p-acp np1,
(41) treatise (DIV2)
2572
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as it cannot stand with equity, and with the honour of God to receiue them againe to mercy;
as it cannot stand with equity, and with the honour of God to receive them again to mercy;
c-acp pn31 vmbx vvi p-acp n1, cc p-acp dt n1 pp-f np1 pc-acp vvi pno32 av p-acp n1;
(41) treatise (DIV2)
2572
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they are in a manner in such a case and estate as the damned in hell, concerning whom it is said, that betwixt them and the Saints in Heauen there is a great gulfe fixed, so as there can be no passage from one to another.
they Are in a manner in such a case and estate as the damned in hell, Concerning whom it is said, that betwixt them and the Saints in Heaven there is a great gulf fixed, so as there can be no passage from one to Another.
pns32 vbr p-acp dt n1 p-acp d dt n1 cc n1 p-acp dt j-vvn p-acp n1, vvg r-crq pn31 vbz vvn, cst p-acp pno32 cc dt n2 p-acp n1 a-acp vbz dt j n1 vvn, av p-acp a-acp vmb vbi dx n1 p-acp pi p-acp n-jn.
(41) treatise (DIV2)
2572
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Besides, it is probable, that as they who truly beleeue, and are in grafted into Christ, haue an inward testimony that they are Gods,
Beside, it is probable, that as they who truly believe, and Are in grafted into christ, have an inward testimony that they Are God's,
p-acp, pn31 vbz j, cst c-acp pns32 r-crq av-j vvb, cc vbr p-acp vvn p-acp np1, vhb dt j n1 cst pns32 vbr n2,
(41) treatise (DIV2)
2572
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and that they shall foreuer abide in Christ, and •e saued:
and that they shall forever abide in christ, and •e saved:
cc cst pns32 vmb av vvi p-acp np1, cc vbi vvn:
(41) treatise (DIV2)
2572
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so they who sinne against the Holy Ghost, hauing as it were subscribed to be Satans,
so they who sin against the Holy Ghost, having as it were subscribed to be Satan,
av pns32 r-crq vvb p-acp dt j n1, vhg p-acp pn31 vbdr vvn pc-acp vbi npg1,
(41) treatise (DIV2)
2572
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and euer to be with him, and on his side, haue an inward certificate in their hearts that they are vtterly forsaken of God, and shall be damned:
and ever to be with him, and on his side, have an inward certificate in their hearts that they Are utterly forsaken of God, and shall be damned:
cc av pc-acp vbi p-acp pno31, cc p-acp po31 n1, vhb dt j n1 p-acp po32 n2 cst pns32 vbr av-j vvn pp-f np1, cc vmb vbi vvn:
(41) treatise (DIV2)
2572
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and thereupon (as the damned in hell) they blaspheme God whom they haue renounced;
and thereupon (as the damned in hell) they Blaspheme God whom they have renounced;
cc av (c-acp dt j-vvn p-acp n1) pns32 vvb np1 ro-crq pns32 vhb vvd;
(41) treatise (DIV2)
2572
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yea, with all the spight they can they oppugne the Gospel through an inward hatred of God the Author, of Christ the matter, of the Holy Ghost the Reuealer thereof;
yea, with all the spite they can they oppugn the Gospel through an inward hatred of God the Author, of christ the matter, of the Holy Ghost the Revealer thereof;
uh, p-acp d dt n1 pns32 vmb pns32 vvi dt n1 p-acp dt j n1 pp-f np1 dt n1, pp-f np1 dt n1, pp-f dt j n1 dt n1 av;
(41) treatise (DIV2)
2572
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whom because they cannot reach and come at, they persecute the professors of the Gospell:
whom Because they cannot reach and come At, they persecute the professors of the Gospel:
r-crq c-acp pns32 vmbx vvi cc vvi p-acp, pns32 vvi dt n2 pp-f dt n1:
(41) treatise (DIV2)
2572
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like the old red Dragon, who, because hee could not touch the woman that was cloathed with the Sunne, the Moone being vnder her feete, he went to make warre with the remnant of her seede, which keepe the Commandements of God,
like the old read Dragon, who, Because he could not touch the woman that was clothed with the Sun, the Moon being under her feet, he went to make war with the remnant of her seed, which keep the commandments of God,
av-j dt j j-jn n1, r-crq, c-acp pns31 vmd xx vvi dt n1 cst vbds vvn p-acp dt n1, dt n1 vbg p-acp po31 n2, pns31 vvd pc-acp vvi n1 p-acp dt n1 pp-f po31 n1, r-crq vvb dt n2 pp-f np1,
(41) treatise (DIV2)
2572
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and haue the testimony of Iesus Christ. §. 28. Of the certainty of his damnation who sinneth against the Holie Ghost.and have the testimony of Iesus christ. §. 28. Of the certainty of his damnation who Sinneth against the Holy Ghost.
cc vhb dt n1 pp-f np1 np1. §. crd pp-f dt n1 pp-f po31 n1 r-crq vvz p-acp dt j n1.
(41) treatise (DIV2)
2572
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HItherto of the fearefull issue of such as sinne against the Holie Ghost, set downe negatiuely, in that this sinne shall neuer be forgiuen.
HItherto of the fearful issue of such as sin against the Holy Ghost, Set down negatively, in that this sin shall never be forgiven.
av pp-f dt j n1 pp-f d c-acp n1 p-acp dt j n1, vvb a-acp av-j, p-acp cst d n1 vmb av-x vbi vvn.
(41) treatise (DIV2)
2573
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To aggrauate the terror hereof, Christ further setteth forth the issue of the same affirmatiuely, as Saint Marke hath recorded his words thus,
To aggravate the terror hereof, christ further sets forth the issue of the same affirmatively, as Saint Mark hath recorded his words thus,
pc-acp vvi dt n1 av, np1 av-j vvz av dt n1 pp-f dt d av-j, p-acp n1 vvb vhz vvn po31 n2 av,
(41) treatise (DIV2)
2574
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Is in danger of eternall damnation.
Is in danger of Eternal damnation.
vbz p-acp n1 pp-f j n1.
(41) treatise (DIV2)
2575
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The word translated in danger, or (as others) culpable, doth not so much imply a likelihood that hee may be damned, The word translated in danger, or (as Others) culpable, does not so much imply a likelihood that he may be damned,
dt n1 vvn p-acp n1, cc (c-acp ng2-jn) j, vdz xx av av-d vvi dt n1 cst pns31 vmb vbb vvn,
(41) treatise (DIV2)
2576
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as a certainty that he shall be damned:
as a certainty that he shall be damned:
c-acp dt n1 cst pns31 vmb vbb vvn:
(41) treatise (DIV2)
2576
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for it properly signifieth to be held fast, as a bird when shee is taken in a snare,
for it properly signifies to be held fast, as a bird when she is taken in a snare,
c-acp pn31 av-j vvz pc-acp vbi vvn av-j, p-acp dt n1 c-crq pns31 vbz vvn p-acp dt n1,
(41) treatise (DIV2)
2576
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or a Malefactor when he is arrested by a Sergeant, or a condemned man when hee is manicled,
or a Malefactor when he is arrested by a sergeant, or a condemned man when he is manacled,
cc dt n1 c-crq pns31 vbz vvn p-acp dt n1, cc dt j-vvn n1 c-crq pns31 vbz vvn,
(41) treatise (DIV2)
2576
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and fetteted against the day of execution. It implyeth that there is no meanes, no hope of escaping damnation:
and fetteted against the day of execution. It Implies that there is no means, no hope of escaping damnation:
cc vvn p-acp dt n1 pp-f n1. pn31 vvz cst pc-acp vbz dx n2, dx n1 pp-f vvg n1:
(41) treatise (DIV2)
2576
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so as the maine point here intended, is this; He that sinneth against the Holy Ghost, shall most certainly be damned.
so as the main point Here intended, is this; He that Sinneth against the Holy Ghost, shall most Certainly be damned.
av c-acp dt j n1 av vvn, vbz d; pns31 cst vvz p-acp dt j n1, vmb av-ds av-j vbi vvn.
(41) treatise (DIV2)
2576
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This the Apostle also implyeth, where he saith, that to such an one there remaineth no more sacrifice for sinnes, but a certaine fearefull looking for of iudgement, and fierie indignation.
This the Apostle also Implies, where he Says, that to such an one there remains no more sacrifice for Sins, but a certain fearful looking for of judgement, and fiery Indignation.
d dt n1 av vvz, c-crq pns31 vvz, cst p-acp d dt crd a-acp vvz av-dx dc n1 p-acp n2, p-acp dt j j j-vvg c-acp pp-f n1, cc j n1.
(41) treatise (DIV2)
2576
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The reasons before al•eadged to proue that this sinne shall not be forgiuen, doe also proue the certainty of his damnation who committeth it.
The Reasons before al•eadged to prove that this sin shall not be forgiven, do also prove the certainty of his damnation who Committeth it.
dt n2 a-acp vvd pc-acp vvi cst d n1 vmb xx vbi vvn, vdb av vvi dt n1 pp-f po31 n1 r-crq vvz pn31.
(41) treatise (DIV2)
2577
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§. 29. Of the eternity of Damnation.
§. 29. Of the eternity of Damnation.
§. crd pp-f dt n1 pp-f n1.
(41) treatise (DIV2)
2577
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YEt further to aggrauate the fearefull estate of him that sinneth against the Holy Ghost, it is added, that his damnation is ETERNALL.
YEt further to aggravate the fearful estate of him that Sinneth against the Holy Ghost, it is added, that his damnation is ETERNAL.
av av-jc pc-acp vvi dt j n1 pp-f pno31 cst vvz p-acp dt j n1, pn31 vbz vvn, cst po31 n1 vbz j.
(41) treatise (DIV2)
2578
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This euerlasting continuance is common to all that are cast into hell, in which respect their torments is set forth by such like phrases as these, The worme that dieth not, Fire that shall neuer be quenched, Euerlasting chaines, Eternall fire, Euerlasting perdition But the certainty of this euerlasting damnation, is that which is proper to them that sinne against the Holy Ghost.
This everlasting Continuance is Common to all that Are cast into hell, in which respect their torments is Set forth by such like phrases as these, The worm that Dieth not, Fire that shall never be quenched, Everlasting chains, Eternal fire, Everlasting perdition But the certainty of this everlasting damnation, is that which is proper to them that sin against the Holy Ghost.
d j n1 vbz j p-acp d cst vbr vvn p-acp n1, p-acp r-crq n1 po32 n2 vbz vvn av p-acp d j n2 p-acp d, dt n1 cst vvz xx, n1 cst vmb av-x vbi vvn, j n2, j n1, j n1 p-acp dt n1 pp-f d j n1, vbz d r-crq vbz j p-acp pno32 cst vvb p-acp dt j n1.
(41) treatise (DIV2)
2578
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The doome is irreuocably passed against them;
The doom is irrevocably passed against them;
dt n1 vbz av-j vvn p-acp pno32;
(41) treatise (DIV2)
2578
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while here they liue, they know they shall be cast into endlesse, easelesse, mercilesse, and remedilesse torment.
while Here they live, they know they shall be cast into endless, easeless, merciless, and remediless torment.
cs av pns32 vvb, pns32 vvb pns32 vmb vbi vvn p-acp j, j, j, cc j n1.
(41) treatise (DIV2)
2578
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This aggrauation of damnation by the euerlasting continuance of it, doth euidently refute the hereticall position of Chiliasts, or Millinaries, or (to vse our English word) Thousandaries, who held that the Diuels and all the damned in hell should after a thousand yeeres be deliuered.
This aggravation of damnation by the everlasting Continuance of it, does evidently refute the heretical position of Chiliasts, or Millineries, or (to use our English word) Thousandaries, who held that the Devils and all the damned in hell should After a thousand Years be Delivered.
d n1 pp-f n1 p-acp dt j n1 pp-f pn31, vdz av-j vvi dt j n1 pp-f n2, cc n2, cc (pc-acp vvi po12 jp n1) n2, r-crq vvd cst dt n2 cc d dt j-vvn p-acp n1 vmd p-acp dt crd n2 vbb vvn.
(41) treatise (DIV2)
2579
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Eternall and euerlasting continuance properly taken, as it is in the forenamed places, admitteth no date or end of time:
Eternal and everlasting Continuance properly taken, as it is in the forenamed places, admitteth no date or end of time:
j cc j n1 av-j vvn, c-acp pn31 vbz p-acp dt j-vvn n2, vvz dx n1 cc n1 pp-f n1:
(41) treatise (DIV2)
2579
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which the forenamed heretikes obseruing, grant that indeed the fire of hell burneth eternally; but they further say that it burneth after the damned are deliuered out of it:
which the forenamed Heretics observing, grant that indeed the fire of hell burns eternally; but they further say that it burns After the damned Are Delivered out of it:
r-crq dt j-vvn n2 vvg, vvb cst av dt n1 pp-f n1 vvz av-j; cc-acp pns32 av-j vvb cst pn31 vvz p-acp dt n-vvn vbr vvn av pp-f pn31:
(41) treatise (DIV2)
2579
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but this euasion will not helpe them. It is certain that God maketh nothing in vaine.
but this evasion will not help them. It is certain that God makes nothing in vain.
cc-acp d n1 vmb xx vvi pno32. pn31 vbz j cst np1 vvz pix p-acp j.
(41) treatise (DIV2)
2579
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If there be fire burning eternally, it is for some end and purpose.
If there be fire burning eternally, it is for Some end and purpose.
cs pc-acp vbi n1 vvg av-j, pn31 vbz p-acp d n1 cc n1.
(41) treatise (DIV2)
2579
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But what other end or purpose can be imagined, then the iust punishing and tormenting of the damned in hell? Shall there be an hell,
But what other end or purpose can be imagined, then the just punishing and tormenting of the damned in hell? Shall there be an hell,
p-acp r-crq j-jn n1 cc n1 vmb vbi vvn, cs dt j n-vvg cc vvg pp-f dt j-vvn p-acp n1? vmb a-acp vbi dt n1,
(41) treatise (DIV2)
2579
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and no creature in it? Besides, Christ expresly saith, they shall goe into eternall punishment. Now the fire of hell is no longer a punishment,
and no creature in it? Beside, christ expressly Says, they shall go into Eternal punishment. Now the fire of hell is no longer a punishment,
cc dx n1 p-acp pn31? p-acp, np1 av-j vvz, pns32 vmb vvi p-acp j n1. av dt n1 pp-f n1 vbz av-dx av-jc dt n1,
(41) treatise (DIV2)
2579
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then the damned be tormented therein: eternally therefore they are tormented therein, and can neuer be freed from it.
then the damned be tormented therein: eternally Therefore they Are tormented therein, and can never be freed from it.
cs dt vvn vbb vvn av: av-j av pns32 vbr vvn av, cc vmb av-x vbi vvn p-acp pn31.
(41) treatise (DIV2)
2579
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As for their obiections taken from Gods mercy and iustice, they may easily be answered,
As for their objections taken from God's mercy and Justice, they may Easily be answered,
c-acp p-acp po32 n2 vvn p-acp npg1 n1 cc n1, pns32 vmb av-j vbi vvn,
(41) treatise (DIV2)
2580
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if Gods former dealing with the damned, and the nature of sinne for which they are condemned, be duly weighed.
if God's former dealing with the damned, and the nature of sin for which they Are condemned, be duly weighed.
cs npg1 j n-vvg p-acp dt j-vvn, cc dt n1 pp-f n1 p-acp r-crq pns32 vbr vvn, vbb av-jn vvn.
(41) treatise (DIV2)
2580
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§. 30. Of the answeres to the Chiliasts obiection taken from Gods mercy.
§. 30. Of the answers to the Chiliasts objection taken from God's mercy.
§. crd pp-f dt n2 p-acp dt ng1 n1 vvn p-acp ng1 n1.
(41) treatise (DIV2)
2580
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COncerning Gods mercy, they say, that it is ouer all his workes, and thereupon they conclude, that the damned must partake thereof:
Concerning God's mercy, they say, that it is over all his works, and thereupon they conclude, that the damned must partake thereof:
vvg npg1 n1, pns32 vvb, cst pn31 vbz p-acp d po31 n2, cc av pns32 vvb, cst dt j-vvn vmb vvi av:
(41) treatise (DIV2)
2581
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which (say they) they cannot doe if eternally they lie tormented in hell. Answ. Surely they haue tasted of Gods mercy:
which (say they) they cannot do if eternally they lie tormented in hell. Answer Surely they have tasted of God's mercy:
r-crq (vvb pns32) pns32 vmbx vdb cs av-j pns32 vvb vvn p-acp n1. np1 av-j pns32 vhb vvn pp-f npg1 n1:
(41) treatise (DIV2)
2581
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for the Diuels were made at first glorious Angels, Angels of light.
for the Devils were made At First glorious Angels, Angels of Light.
c-acp dt n2 vbdr vvn p-acp ord j n2, n2 pp-f n1.
(41) treatise (DIV2)
2582
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The damned were also at first created in a most happy estate, euen after Gods image: and many of them had a long time,
The damned were also At First created in a most happy estate, even After God's image: and many of them had a long time,
dt n-vvn vbdr av p-acp ord vvn p-acp dt av-ds j n1, av-j p-acp npg1 n1: cc d pp-f pno32 vhd dt j n1,
(41) treatise (DIV2)
2582
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and faire meanes of repentance offered vnto them; besides, the many outward temporal blessings which in this world they haue enioyed.
and fair means of Repentance offered unto them; beside, the many outward temporal blessings which in this world they have enjoyed.
cc j n2 pp-f n1 vvn p-acp pno32; a-acp, dt d j j n2 r-crq p-acp d n1 pns32 vhb vvn.
(41) treatise (DIV2)
2582
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They all haue abused and reiected Gods mercy.
They all have abused and rejected God's mercy.
pns32 d vhb vvn cc vvd npg1 n1.
(41) treatise (DIV2)
2582
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As for their present estate, I might say that it is some mercy that they are not more tormented:
As for their present estate, I might say that it is Some mercy that they Are not more tormented:
c-acp p-acp po32 j n1, pns11 vmd vvi cst pn31 vbz d n1 cst pns32 vbr xx av-dc vvn:
(41) treatise (DIV2)
2583
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for God could make them feele more then they doe. But we are to know that Gods mercy and iustice must goe together.
for God could make them feel more then they do. But we Are to know that God's mercy and Justice must go together.
c-acp np1 vmd vvi pno32 vvi av-dc cs pns32 vdb. cc-acp pns12 vbr pc-acp vvi cst ng1 n1 cc n1 vmb vvi av.
(41) treatise (DIV2)
2583
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Where iustice is not satisfied, no place is left for mercy: but Gods iustice is not satisfied for the Diuels and damned: Where Justice is not satisfied, no place is left for mercy: but God's Justice is not satisfied for the Devils and damned:
q-crq n1 vbz xx vvn, dx n1 vbz vvn p-acp n1: cc-acp npg1 n1 vbz xx vvn p-acp dt n2 cc j-vvn:
(41) treatise (DIV2)
2584
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how then should mercy be expected? §. 31. Of the answeres to the Chiliasts obiection, taken from Gods iustice.
how then should mercy be expected? §. 31. Of the answers to the Chiliasts objection, taken from God's Justice.
c-crq av vmd n1 vbi vvn? §. crd pp-f dt n2 p-acp dt ng1 n1, vvn p-acp ng1 n1.
(41) treatise (DIV2)
2584
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COncerning Gods Iustice, they say that it cannot stand with Iustice to punish a temporary sinne, a sin which was committing in time, with an euerlasting punishment.
Concerning God's justice, they say that it cannot stand with justice to Punish a temporary sin, a since which was committing in time, with an everlasting punishment.
vvg npg1 n1, pns32 vvb cst pn31 vmbx vvi p-acp n1 pc-acp vvi dt j n1, dt n1 r-crq vbds vvg p-acp n1, p-acp dt j n1.
(41) treatise (DIV2)
2585
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But sin though in continuance it were not euerlasting, yet is it in nature infinite:
But since though in Continuance it were not everlasting, yet is it in nature infinite:
p-acp n1 cs p-acp n1 pn31 vbdr xx j, av vbz pn31 p-acp n1 j:
(41) treatise (DIV2)
2586
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for the greatnesse of a sin is measured according to the greatnesse of the person against whom it is committed.
for the greatness of a since is measured according to the greatness of the person against whom it is committed.
c-acp dt n1 pp-f dt n1 vbz vvn vvg p-acp dt n1 pp-f dt n1 p-acp ro-crq pn31 vbz vvn.
(41) treatise (DIV2)
2586
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Wee see in the counts of men that one and the same wrong committed against a meane man,
we see in the counts of men that one and the same wrong committed against a mean man,
pns12 vvb p-acp dt n2 pp-f n2 cst crd cc dt d n-jn vvn p-acp dt j n1,
(41) treatise (DIV2)
2586
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and a Monarch, is accounted lesse or greater.
and a Monarch, is accounted less or greater.
cc dt n1, vbz vvn av-dc cc jc.
(41) treatise (DIV2)
2586
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That which being done against a meane man, will scarce beare an action in Law (as we speake) committed against a King may proue a capitall matter, a matter of high treason,
That which being done against a mean man, will scarce bear an actium in Law (as we speak) committed against a King may prove a capital matter, a matter of high treason,
d r-crq vbg vdn p-acp dt j n1, vmb av-j vvi dt n1 p-acp n1 (c-acp pns12 vvb) vvn p-acp dt n1 vmb vvi dt j n1, dt n1 pp-f j n1,
(41) treatise (DIV2)
2586
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and bring a man to the gallowes.
and bring a man to the gallows.
cc vvi dt n1 p-acp dt n2.
(41) treatise (DIV2)
2586
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Now euery sin is a transgression of Gods Law, and committed directly against the infinite Maiestie;
Now every since is a Transgression of God's Law, and committed directly against the infinite Majesty;
av d n1 vbz dt n1 pp-f npg1 n1, cc vvd av-j p-acp dt j n1;
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and in that respect it is infinite in nature, and deserueth an infinite punishment. But the creature is finite, and cannot in time beare an infinite weight of vengeance,
and in that respect it is infinite in nature, and deserves an infinite punishment. But the creature is finite, and cannot in time bear an infinite weight of vengeance,
cc p-acp d n1 pn31 vbz j p-acp n1, cc vvz dt j n1. p-acp dt n1 vbz j, cc vmbx p-acp n1 vvi dt j n1 pp-f n1,
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and therefore it lieth eternally vnder it. There is then a proportion betwixt the sin of the damned, and their punishment: both are infinite.
and Therefore it lies eternally under it. There is then a proportion betwixt the since of the damned, and their punishment: both Are infinite.
cc av pn31 vvz av-j p-acp pn31. pc-acp vbz av dt n1 p-acp dt n1 pp-f dt j-vvn, cc po32 n1: d vbr j.
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Sin in quantity and greatnes, the punishment in time and continuance: what sin wanteth in continuance, it hath in greatnes;
since in quantity and greatness, the punishment in time and Continuance: what since Wants in Continuance, it hath in greatness;
n1 p-acp n1 cc n1, dt n1 p-acp n1 cc n1: r-crq n1 vvz p-acp n1, pn31 vhz p-acp n1;
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and what the punishment wanteth in weight, it hath in continuance.
and what the punishment Wants in weight, it hath in Continuance.
cc q-crq dt n1 vvz p-acp n1, pn31 vhz p-acp n1.
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Thus the sin and the punishment are correspondent each to other, and God is iust in inflicting an eternall punishment on an infinite sin.
Thus the since and the punishment Are correspondent each to other, and God is just in inflicting an Eternal punishment on an infinite since.
av dt n1 cc dt n1 vbr j d p-acp n-jn, cc np1 vbz j p-acp vvg dt j n1 p-acp dt j n1.
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Besides, though the damned be restrained, or cut off by the hand of God from an euerlasting continuance to commit sin,
Beside, though the damned be restrained, or Cut off by the hand of God from an everlasting Continuance to commit since,
a-acp, cs dt vvn vbb vvn, cc vvd a-acp p-acp dt n1 pp-f np1 p-acp dt j n1 pc-acp vvi n1,
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yet their will and desire is neuer to cease sinning.
yet their will and desire is never to cease sinning.
av po32 n1 cc n1 vbz av-x pc-acp vvi vvg.
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For herein lieth a maine difference betwixt such sinners as haue their sins forgiuen, and so are saued,
For herein lies a main difference betwixt such Sinners as have their Sins forgiven, and so Are saved,
p-acp av vvz dt j n1 p-acp d n2 c-acp vhb po32 n2 vvn, cc av vbr vvn,
(41) treatise (DIV2)
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and such as are neuer forgiuen, but are damned. Those mens minds and wils are altered, and they truly repent of their sinnes past,
and such as Are never forgiven, but Are damned. Those men's minds and wills Are altered, and they truly Repent of their Sins past,
cc d c-acp vbr av vvn, cc-acp vbr vvn. d ng2 n2 cc n2 vbr vvn, cc pns32 av-j vvi pp-f po32 n2 j,
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and desire and endeauour to sin no more. But these mens minds and wils vnto their very death are set on sin:
and desire and endeavour to since no more. But these men's minds and wills unto their very death Are Set on since:
cc vvi cc vvi p-acp n1 av-dx av-dc. p-acp d ng2 n2 cc vvz p-acp po32 j n1 vbr vvn p-acp n1:
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and if they could alwaies liue on earth, they would alwayes sin on earth.
and if they could always live on earth, they would always sin on earth.
cc cs pns32 vmd av vvi p-acp n1, pns32 vmd av vvi p-acp n1.
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Now it is the mind, will, and disposition of a man, whereunto God hath especially respect.
Now it is the mind, will, and disposition of a man, whereunto God hath especially respect.
av pn31 vbz dt n1, n1, cc n1 pp-f dt n1, c-crq np1 vhz av-j n1.
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Againe, the damned continue to sinne euerlastingly in hell.
Again, the damned continue to sin everlastingly in hell.
av, dt j-vvn vvi p-acp n1 av-j p-acp n1.
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As the glorious Angels and blessed Saints in Heauen euer continue to praise the God of Heauen,
As the glorious Angels and blessed Saints in Heaven ever continue to praise the God of Heaven,
p-acp dt j n2 cc j-vvn n2 p-acp n1 av vvi pc-acp vvi dt n1 pp-f n1,
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so the diuels and damned in hell continue to blaspheme the same God. Their punishment therefore endureth no longer then their sinne.
so the Devils and damned in hell continue to Blaspheme the same God. Their punishment Therefore Endureth no longer then their sin.
av dt n2 cc j-vvn p-acp n1 vvi pc-acp vvi dt d np1. po32 n1 av vvz dx jc cs po32 n1.
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Lastly, they wittingly & wilfully pull vpon themselues that eternall weight of Gods wrath, and therefore iustly lie vnder it eternally.
Lastly, they wittingly & wilfully pull upon themselves that Eternal weight of God's wrath, and Therefore justly lie under it eternally.
ord, pns32 av-j cc av-j vvi p-acp px32 cst j n1 pp-f npg1 n1, cc av av-j vvi p-acp pn31 av-j.
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God hath declared before hand that eternall damnation shall be the reward of impenitent sinners; and yet they impenitently continue in sin.
God hath declared before hand that Eternal damnation shall be the reward of impenitent Sinners; and yet they impenitently continue in since.
np1 vhz vvn p-acp n1 cst j n1 vmb vbi dt n1 pp-f j n2; cc av pns32 av-jn vvi p-acp n1.
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Suppose a mill-stone hanging by a coard, a man should wilfully stand vnder that mil-stone,
Suppose a millstone hanging by a coard, a man should wilfully stand under that millstone,
vvb dt n1 vvg p-acp dt n1, dt n1 vmd av-j vvi p-acp d n1,
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and cut the coard, and withall refuse to haue any meanes to keepe the mil-stone from falling downe:
and Cut the coard, and withal refuse to have any means to keep the millstone from falling down:
cc vvi dt n1, cc av vvb pc-acp vhi d n2 pc-acp vvi dt n1 p-acp vvg a-acp:
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did not he by cutting that coard pull death on himselfe? This is the case of the damned.
did not he by cutting that coard pull death on himself? This is the case of the damned.
vdd xx pns31 p-acp vvg d n1 vvi n1 p-acp px31? d vbz dt n1 pp-f dt j-vvn.
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Gods wrath is an infinite burden, by Gods law it is held vp ouer mens heads:
God's wrath is an infinite burden, by God's law it is held up over men's Heads:
npg1 n1 vbz dt j n1, p-acp ng1 n1 pn31 vbz vvn a-acp p-acp ng2 n2:
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sinne is a sword, whereby the coard of Gods law is cut: by faith and repentance Gods wrath is staid from falling on man.
sin is a sword, whereby the coard of God's law is Cut: by faith and Repentance God's wrath is stayed from falling on man.
n1 vbz dt n1, c-crq dt n1 pp-f npg1 n1 vbz vvn: p-acp n1 cc n1 npg1 n1 vbz vvn p-acp vvg p-acp n1.
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The vnbeleeuing and impenitent sinner refuseth the meanes of with-holding and staying Gods wrath.
The unbelieving and impenitent sinner Refuseth the means of withholding and staying God's wrath.
dt vvg cc j n1 vvz dt n2 pp-f j cc vvg npg1 n1.
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Is it not now iust that this eternall weight of Gods wrath should lie on him?
Is it not now just that this Eternal weight of God's wrath should lie on him?
vbz pn31 xx av j cst d j n1 pp-f npg1 n1 vmd vvi p-acp pno31?
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Thus wee see that it is neither against Gods mercy, nor against his iustice to inflict eternall damnation.
Thus we see that it is neither against God's mercy, nor against his Justice to inflict Eternal damnation.
av pns12 vvb cst pn31 vbz av-dx p-acp npg1 n1, ccx p-acp po31 n1 pc-acp vvi j n1.
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§. 32. Of the necessitie of being pardoned, or damned.
§. 32. Of the necessity of being pardoned, or damned.
§. crd pp-f dt n1 pp-f vbg vvn, cc vvn.
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FRom the connexion of this affirmatiue part of the iudgement ( shall be in danger of eternall damnation ) with the negatiue ( shall neuer be forgiuen ) I collect that, The sinner which hath not his pardon cannot escape eternall damnation:
FRom the connexion of this affirmative part of the judgement (shall be in danger of Eternal damnation) with the negative (shall never be forgiven) I collect that, The sinner which hath not his pardon cannot escape Eternal damnation:
p-acp dt n1 pp-f d j n1 pp-f dt n1 (vmb vbi p-acp n1 pp-f j n1) p-acp dt j-jn (vmb av-x vbi vvn) pns11 vvb cst, dt n1 r-crq vhz xx po31 n1 vmbx vvi j n1:
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or pardon must be obtained, or the punishment must be vndergone.
or pardon must be obtained, or the punishment must be undergone.
cc n1 vmb vbi vvn, cc dt n1 vmb vbi vvn.
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The seruant whose debt the Lord recalled, and would not forgiue, because of his vnmercifulnesse, was deliuered to the tormenters. The servant whose debt the Lord Recalled, and would not forgive, Because of his unmercifulness, was Delivered to the tormenters.
dt n1 rg-crq n1 dt n1 vvd, cc vmd xx vvi, c-acp pp-f po31 n1, vbds vvn p-acp dt n2.
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Otherwise men would not care for Gods fauour in pardoning sinne, nor any thing esteeme Christs sacrifice, whereby pardon is purchased.
Otherwise men would not care for God's favour in pardoning sin, nor any thing esteem Christ sacrifice, whereby pardon is purchased.
av n2 vmd xx vvi p-acp ng1 n1 p-acp vvg n1, ccx d n1 vvi npg1 n1, c-crq n1 vbz vvn.
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O let vs giue no rest to our soules, till wee haue assurance of the pardon of our sins.
Oh let us give no rest to our Souls, till we have assurance of the pardon of our Sins.
uh vvb pno12 vvi dx n1 p-acp po12 n2, c-acp pns12 vhb n1 pp-f dt n1 pp-f po12 n2.
(41) treatise (DIV2)
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A man attainted, and euicted of treason, though his life may be prolonged, and sentence of death not executed,
A man attainted, and evicted of treason, though his life may be prolonged, and sentence of death not executed,
dt n1 vvn, cc j-vvn pp-f n1, cs po31 n1 vmb vbi vvn, cc n1 pp-f n1 xx vvn,
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yet is not quiet till hee haue his pardon, vpon feare that aduantage may sometime or other be taken against him for his crime:
yet is not quiet till he have his pardon, upon Fear that advantage may sometime or other be taken against him for his crime:
av vbz xx j-jn p-acp pns31 vhb po31 n1, p-acp n1 cst n1 vmb av cc n-jn vbi vvn p-acp pno31 p-acp po31 n1:
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and yet the vttermost perill is but death of body. The perill of sin is eternall damnation.
and yet the uttermost peril is but death of body. The peril of since is Eternal damnation.
cc av dt j n1 vbz p-acp n1 pp-f n1. dt n1 pp-f n1 vbz j n1.
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It shall assuredly be executed, if pardon bee not gotten.
It shall assuredly be executed, if pardon be not got.
pn31 vmb av-vvn vbi vvn, cs n1 vbb xx vvn.
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How then can the sinner, who hath no assurance of pardon, sleepe quietly? Surely this doctrine is either not knowne,
How then can the sinner, who hath no assurance of pardon, sleep quietly? Surely this Doctrine is either not known,
uh-crq av vmb dt n1, r-crq vhz dx n1 pp-f n1, vvb av-jn? np1 d n1 vbz av-d xx vvn,
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or not beleeued, or not regarded by such as hauing no euidence of pardon, passe their time ouer in mirth and iollity.
or not believed, or not regarded by such as having no evidence of pardon, pass their time over in mirth and jollity.
cc xx vvn, cc xx vvn p-acp d c-acp vhg dx n1 pp-f n1, vvb po32 n1 a-acp p-acp n1 cc n1.
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Well did Dauid know this point, which made him with an holy admiration say, Blessed is he whose transgression is forgiuen, whose sinne is couered: Blessed is the man vnto whom the Lord imputeth not iniquitie.
Well did David know this point, which made him with an holy admiration say, Blessed is he whose Transgression is forgiven, whose sin is covered: Blessed is the man unto whom the Lord imputeth not iniquity.
np1 vdd np1 vvb d n1, r-crq vvd pno31 p-acp dt j n1 vvi, vvn vbz pns31 rg-crq n1 vbz vvn, rg-crq n1 vbz vvn: j-vvn vbz dt n1 p-acp ro-crq dt n1 vvz xx n1.
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On the contrarie side wee may say, Cursed is hee whose sinnes are not forgiuen. If eternall damnation doe make a man cursed, he is cursed.
On the contrary side we may say, Cursed is he whose Sins Are not forgiven. If Eternal damnation do make a man cursed, he is cursed.
p-acp dt j-jn n1 pns12 vmb vvi, vvn vbz pns31 rg-crq n2 vbr xx vvn. cs j n1 vdb vvi dt n1 vvd, pns31 vbz vvn.
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§. 33. Of preuenting the sinne against the Holy Ghost.
§. 33. Of preventing the sin against the Holy Ghost.
§. crd pp-f vvg dt n1 p-acp dt j n1.
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TO returne to the point in hand, wee haue heard what the sinne against the Holy Ghost is,
TO return to the point in hand, we have herd what the sin against the Holy Ghost is,
p-acp n1 p-acp dt n1 p-acp n1, pns12 vhb vvn r-crq dt n1 p-acp dt j n1 vbz,
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and what the issue thereof is, namely, Impossibility of pardon, certaintie of eternall damnation.
and what the issue thereof is, namely, Impossibility of pardon, certainty of Eternal damnation.
cc q-crq dt n1 av vbz, av, n1 pp-f n1, n1 pp-f j n1.
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Whose heart doth not tremble to thinke of their estate? The very Diuels doe tremble to thinke of their owne doome and iudgement.
Whose heart does not tremble to think of their estate? The very Devils do tremble to think of their own doom and judgement.
rg-crq n1 vdz xx vvi p-acp vvb pp-f po32 n1? dt j n2 vdb vvi pc-acp vvi pp-f po32 d n1 cc n1.
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Diues is thought to be in a most miserable plight.Diues is Thought to be in a most miserable plighted.
fw-la vbz vvn pc-acp vbi p-acp dt av-ds j n1.
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That which ministreth any comfort to sinners in this world, is, that they hope the due vengeance of their sinnes shal not be executed vpon them.
That which Ministereth any Comfort to Sinners in this world, is, that they hope the due vengeance of their Sins shall not be executed upon them.
d r-crq vvz d n1 p-acp n2 p-acp d n1, vbz, cst pns32 vvb dt j-jn n1 pp-f po32 n2 vmb xx vbi vvn p-acp pno32.
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This hope can none haue that sinne against the Holy Ghost.
This hope can none have that sin against the Holy Ghost.
d n1 vmb pi vhb d n1 p-acp dt j n1.
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Though all sinnes (as before we haue heard) shall bee pardoned, yet a man may so grow on in impudencie and obstinacie,
Though all Sins (as before we have herd) shall be pardoned, yet a man may so grow on in impudency and obstinacy,
cs d n2 (c-acp c-acp pns12 vhb vvn) vmb vbi vvn, av dt n1 vmb av vvi a-acp p-acp n1 cc n1,
(41) treatise (DIV2)
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as to sinne against the Holy Ghost, and make his sin irremmissible, and himselfe certaine of eternall damnation.
as to sin against the Holy Ghost, and make his since irremmissible, and himself certain of Eternal damnation.
c-acp p-acp n1 p-acp dt j n1, cc vvi po31 n1 j, cc px31 j pp-f j n1.
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Let vs therefore take heed of making any way to this sin, and of prouoking God to cast vs cleane ouer into Satans power,
Let us Therefore take heed of making any Way to this since, and of provoking God to cast us clean over into Satan power,
vvb pno12 av vvi n1 pp-f vvg d n1 p-acp d n1, cc pp-f j-vvg np1 pc-acp vvi pno12 av-j p-acp p-acp npg1 n1,
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or rather to suffer vs to giue vp our selues wholly vnto Satan. For the preuenting hereof, let the directions heere following bee carefully obserued.
or rather to suffer us to give up our selves wholly unto Satan. For the preventing hereof, let the directions Here following bee carefully observed.
cc av-c pc-acp vvi pno12 pc-acp vvi a-acp po12 n2 av-jn p-acp np1. p-acp dt vvg av, vvb dt n2 av vvg n1 av-j vvn.
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1 Be watchfull against euery sin, yea against the very beginnings of sinne. Giue no place to the Diuell.
1 Be watchful against every since, yea against the very beginnings of sin. Give no place to the devil.
vvn vbb j p-acp d n1, uh p-acp dt j n2 pp-f n1. vvb dx n1 p-acp dt n1.
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Take heed left there be at any time in any of you an euill heart of vnbeleefe, in departing from the liuing God. Take heed left there be At any time in any of you an evil heart of unbelief, in departing from the living God.
vvb n1 vvd pc-acp vbi p-acp d n1 p-acp d pp-f pn22 dt j-jn n1 pp-f n1, p-acp vvg p-acp dt j-vvg np1.
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Especially let vs take heed of sinning against our owne iudgement and knowledge, against the perswasion of our heart and conscience,
Especially let us take heed of sinning against our own judgement and knowledge, against the persuasion of our heart and conscience,
av-j vvb pno12 vvi n1 pp-f vvg p-acp po12 d n1 cc n1, p-acp dt n1 pp-f po12 n1 cc n1,
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and against the reuelation and motion of Gods Spirit in vs. Sinne is deceitfull, and Satan is subtill.
and against the Revelation and motion of God's Spirit in us Sin is deceitful, and Satan is subtle.
cc p-acp dt n1 cc n1 pp-f npg1 n1 p-acp pno12 n1 vbz j, cc np1 vbz j.
(41) treatise (DIV2)
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They allure men step by step to descend, till by degrees they bring vs into this irrecouerable downefall of the sinne against the Holy Ghost.
They allure men step by step to descend, till by Degrees they bring us into this irrecoverable downfall of the sin against the Holy Ghost.
pns32 vvb n2 vvi p-acp n1 pc-acp vvi, c-acp p-acp n2 pns32 vvb pno12 p-acp d j n1 pp-f dt n1 p-acp dt j n1.
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2 Haue the Gospell, the Word of saluation, in high account. As we haue knowledge thereof, so let vs set our heart and loue vpon it.
2 Have the Gospel, the Word of salvation, in high account. As we have knowledge thereof, so let us Set our heart and love upon it.
crd vhb dt n1, dt n1 pp-f n1, p-acp j n1. c-acp pns12 vhb n1 av, av vvb pno12 vvi po12 n1 cc n1 p-acp pn31.
(41) treatise (DIV2)
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Loue of the Gospell will make men cleaue close vnto it, and will keepe them from renouncing of it.
Love of the Gospel will make men cleave close unto it, and will keep them from renouncing of it.
n1 pp-f dt n1 vmb vvi n2 vvb av-j p-acp pn31, cc vmb vvi pno32 p-acp vvg pp-f pn31.
(41) treatise (DIV2)
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If men receiue not the loue of the truth, that they might be saued, God will send them strong delusion, that they should beleeue a lye, and bee damned. If men receive not the love of the truth, that they might be saved, God will send them strong delusion, that they should believe a lie, and be damned.
cs n2 vvb xx dt n1 pp-f dt n1, cst pns32 vmd vbi vvn, np1 vmb vvi pno32 j n1, cst pns32 vmd vvi dt n1, cc vbi vvn.
(41) treatise (DIV2)
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Through light esteeme of the Gospell, men oft come to reiect it: and to proue Apostates.
Through Light esteem of the Gospel, men oft come to reject it: and to prove Apostates.
p-acp j n1 pp-f dt n1, n2 av vvn pc-acp vvi pn31: cc pc-acp vvi n2.
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3 Duely weigh the difference betwixt Christ and the world; how Christ can vphold thee, and preserue, and protect and prosper thee against the world:
3 Duly weigh the difference betwixt christ and the world; how christ can uphold thee, and preserve, and Pact and prosper thee against the world:
crd av-jn vvi dt n1 p-acp np1 cc dt n1; c-crq np1 vmb vvi pno21, cc vvi, cc vvi cc vvi pno21 p-acp dt n1:
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but all the world cannot shelter thee from his warth.
but all the world cannot shelter thee from his warth.
cc-acp d dt n1 vmbx vvi pno21 p-acp po31 j.
(41) treatise (DIV2)
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True knowledge of Christ, of the benefits wee reape by him, of the priuiledges we haue in him, of the comfort and peace we receiue through him, will make vs account all the things of this world, in comparison of Christ, but as dung:
True knowledge of christ, of the benefits we reap by him, of the privileges we have in him, of the Comfort and peace we receive through him, will make us account all the things of this world, in comparison of christ, but as dung:
j n1 pp-f np1, pp-f dt n2 pns12 vvb p-acp pno31, pp-f dt n2 pns12 vhb p-acp pno31, pp-f dt n1 cc n1 pns12 vvb p-acp pno31, vmb vvi pno12 vvi d dt n2 pp-f d n1, p-acp n1 pp-f np1, cc-acp c-acp n1:
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and it will make vs also stand the more resolutely against all the assaults of the world,
and it will make us also stand the more resolutely against all the assaults of the world,
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and not suffer our selues thereby to be drawne from Christ.
and not suffer our selves thereby to be drawn from christ.
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Let vs oft call to minde that which Christ hath said to this purpose, What is a man profited if he gaine the whole world,
Let us oft call to mind that which christ hath said to this purpose, What is a man profited if he gain the Whole world,
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and lose his owne soule? or what shall be giue in exchange for his soule? and loose his own soul? or what shall be give in exchange for his soul?
cc vvi po31 d n1? cc q-crq vmb vbi vvn p-acp n1 p-acp po31 n1?
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4 If at any time through his owne weakenesse, or the violence of any temptation, a man be so farre ouertaken,
4 If At any time through his own weakness, or the violence of any temptation, a man be so Far overtaken,
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as to deny the Gospell, and to forsake Christ, let him not persist therein;
as to deny the Gospel, and to forsake christ, let him not persist therein;
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but rather (as Peter did) vpon the first occasion offered to discouer his folly, let him throughly humble himselfe, and speedily repent. but rather (as Peter did) upon the First occasion offered to discover his folly, let him thoroughly humble himself, and speedily Repent.
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The longer sinne continueth, the stronger it groweth: and the greater aduantage will Satan take thereby.
The longer sin Continueth, the Stronger it grows: and the greater advantage will Satan take thereby.
dt jc n1 vvz, dt jc pn31 vvz: cc dt jc n1 vmb np1 vvi av.
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Deadly poison being speedily purged out, may be kept from infecting the vitall parts. Deadly poison being speedily purged out, may be kept from infecting the vital parts.
j n1 vbg av-j vvn av, vmb vbi vvn p-acp vvg dt j n2.
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5 After once thou art recalled, hauing before time denied Christ, be the more watchfull ouer thy selfe, that thou deny him not againe, and againe.
5 After once thou art Recalled, having before time denied christ, be the more watchful over thy self, that thou deny him not again, and again.
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If the Diuell being once cast out, returne againe, Hee will come with seuen other spirits more wicked then himselfe.
If the devil being once cast out, return again, He will come with seuen other spirits more wicked then himself.
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If after men haue escaped the pollutions of the world, through the knowledge of th• Lord and Sauiour Iesus Christ, they are againe intangled therin and ouercome, the latter end is worse with them then the beginning. If After men have escaped the pollutions of the world, through the knowledge of th• Lord and Saviour Iesus christ, they Are again entangled therein and overcome, the latter end is Worse with them then the beginning.
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6 While thine heart is pliable pray;
6 While thine heart is pliable prey;
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earnestly, instantly pray, as against all sins, so especially against presumptuous sinnes (as Dauid did) and in particular, against this vnpardonable sinne. earnestly, instantly pray, as against all Sins, so especially against presumptuous Sins (as David did) and in particular, against this unpardonable sin.
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Nothing more powerfull against sinne and Satan, then faithfull prayer: without this all other meanes are fruitlesse. Nothing more powerful against sin and Satan, then faithful prayer: without this all other means Are fruitless.
np1 av-dc j p-acp n1 cc np1, av j n1: p-acp d d j-jn n2 vbr j.
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This meanes is to be vsed as for our selues, so also for others (as we haue before shewed).
This means is to be used as for our selves, so also for Others (as we have before showed).
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There is nothing against which we ought more earnestly to pray, then against this sinne: for no estate more desperate then theirs who fall into this sinne.
There is nothing against which we ought more earnestly to pray, then against this sin: for no estate more desperate then theirs who fallen into this sin.
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§. 34. Of the persons who cannot fall into the sinne against the holy Ghost.
§. 34. Of the Persons who cannot fallen into the sin against the holy Ghost.
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AS this Treatise was begun with declaration of Gods Mercy, in forgiuing all manner of sins,
AS this Treatise was begun with declaration of God's Mercy, in forgiving all manner of Sins,
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so it shall bee concluded with application of comfort to the elect, and that in regard of the nature and issue of the sinne against the Holy Ghost.
so it shall be concluded with application of Comfort to the elect, and that in regard of the nature and issue of the sin against the Holy Ghost.
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That which maketh this sin to seeme as an hot fiery thunderbolt, euen that which maketh it most terrible and dreadfull, that, I say, ministreth matter of comfort to the elect,
That which makes this since to seem as an hight fiery thunderbolt, even that which makes it most terrible and dreadful, that, I say, Ministereth matter of Comfort to the elect,
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namely, that it is impossible it should be pardoned, and that the committers thereof are sure to bee eternally damned.
namely, that it is impossible it should be pardoned, and that the committers thereof Are sure to be eternally damned.
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The comfort is this, that the elect are absolutely freed from it, so as they cannot fall into it. The Reasons are euident.
The Comfort is this, that the elect Are absolutely freed from it, so as they cannot fallen into it. The Reasons Are evident.
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1 When they come to bee inlightned, together with their illumination, regeneration is wrought in them.
1 When they come to be enlightened, together with their illumination, regeneration is wrought in them.
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Now they who are borne againe, cannot so wholly giue vp themselues to sin and Satan,
Now they who Are born again, cannot so wholly give up themselves to since and Satan,
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as to sin against the Holy Ghost.
as to sin against the Holy Ghost.
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The Apostle (in a more inferiour degree and kinde of sinning, then in this kinde against the Holy Ghost) saith, Whosoeuer is borne of God doth not commit sin:
The Apostle (in a more inferior degree and kind of sinning, then in this kind against the Holy Ghost) Says, Whosoever is born of God does not commit since:
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for his seed remaineth in him, and he cannot sinne because he is borne againe. for his seed remains in him, and he cannot sin Because he is born again.
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2 All the sinnes of the elect in the issue and euent are Veniall, such as shall be pardoned.
2 All the Sins of the elect in the issue and event Are Venial, such as shall be pardoned.
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For though in the nature and kinde of sin, euery of their sins are (as the sins of all other) mortall (For the wages (and due deserts) of sin (not any one sin excepted) is death ) yet hath Christ by his death satisfied for all their sins.
For though in the nature and kind of since, every of their Sins Are (as the Sins of all other) Mortal (For the wages (and due deserts) of since (not any one since excepted) is death) yet hath christ by his death satisfied for all their Sins.
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All therefore shall be pardoned to them. 3 All that are elected, are elected to eternall life:
All Therefore shall be pardoned to them. 3 All that Are elected, Are elected to Eternal life:
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and being elected thereto, they shall assuredly be made partakers thereof. Gods purpose and decree remaineth firme and stable, and cannot be made frustrate.
and being elected thereto, they shall assuredly be made partakers thereof. God's purpose and Decree remains firm and stable, and cannot be made frustrate.
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They are not therefore in danger of eternall damnation: and so cannot fall into that sin.
They Are not Therefore in danger of Eternal damnation: and so cannot fallen into that since.
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Yet let no man be presumptuous, or secure in this regard:
Yet let no man be presumptuous, or secure in this regard:
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for first, hee may bee mistaken in his election, and thinke he is chosen, when indeed he is not.
for First, he may be mistaken in his election, and think he is chosen, when indeed he is not.
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If hee be deceiued, and mistake the markes of his election, then is he not exempted from this sinne, and the feareful issue thereof.
If he be deceived, and mistake the marks of his election, then is he not exempted from this sin, and the fearful issue thereof.
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Againe, though he be elected, yet if hee be not watchfull ouer himselfe, he may fall into so great a gulfe of sin,
Again, though he be elected, yet if he be not watchful over himself, he may fallen into so great a gulf of since,
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and be so neere the pit of eternall damnation, as hee will haue cause againe, and againe to repent his folly, as wee haue * before shewed.
and be so near the pit of Eternal damnation, as he will have cause again, and again to Repent his folly, as we have * before showed.
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Let vs therefore worke out our saluation with feare and trembling. Let us Therefore work out our salvation with Fear and trembling.
vvb pno12 av vvb av po12 n1 p-acp n1 cc j-vvg.
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Vnto which saluation that we may be kept blamelesse, The Grace of the Lord Iesus Christ, and the loue of God,
Unto which salvation that we may be kept blameless, The Grace of the Lord Iesus christ, and the love of God,
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and the Communion of the Holy Ghost be with vs all. Amen. FINIS.and the Communion of the Holy Ghost be with us all. Amen. FINIS.
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