The application of scripture. Or The maner how to vse the word to most edifying. By Thomas Granger preacher of the word at Botterwike in Holland, neere Boston, in Lincolnshire
KIng Dauid had prouoked the Lord to wrath by committing two grieuous sinnes, Adultery, and Murther which commonly followeth the same by one meanes, or other.
King David had provoked the Lord to wrath by committing two grievous Sins, Adultery, and Murder which commonly follows the same by one means, or other.
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Out of his iustice therefore mixt with mercie, he sent the Prophet, and the Prophet comming, propounded his sinne by way of a parable, that not being blinded with partialitie,
Out of his Justice Therefore mixed with mercy, he sent the Prophet, and the Prophet coming, propounded his sin by Way of a parable, that not being blinded with partiality,
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From this practise of the Prophet, we learne that the true Prophets and Ministers of Christ must make particular application of the word of the Lord, whether of commandement;
From this practice of the Prophet, we Learn that the true prophets and Ministers of christ must make particular application of the word of the Lord, whither of Commandment;
and are therefore alway ready to make resistance, yet must wee know who hath sent vs, both with promise of protection and reward for the faithfull discharge of our duties,
and Are Therefore always ready to make resistance, yet must we know who hath sent us, both with promise of protection and reward for the faithful discharge of our duties,
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Besides this, we haue many examples to encourage vs hereunto. 1 King. 22. 13. 14. Foure hundred Prophets had prophesied victory to Ahas at Ramtoth Gilead, and at Iehosaphats request, Micah the Prophet of the Lord was sent for:
Beside this, we have many Examples to encourage us hereunto. 1 King. 22. 13. 14. Foure hundred prophets had prophesied victory to Ahas At Ramtoth Gilead, and At Iehosaphats request, micah the Prophet of the Lord was sent for:
In the obiection of Ahab, vers. 17. obserue the nature of blinde and obstinate sinners, they make the true Prophets and Ministers the causes of their calamities and plagues,
In the objection of Ahab, vers. 17. observe the nature of blind and obstinate Sinners, they make the true prophets and Ministers the Causes of their calamities and plagues,
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and which bringeth Gods iudgements vpon our heads, euen as the vnbeleefe and rebellion of the heathen against God and his people, brought those heauie plagues of God vpon them, which they imputed to the Christians.
and which brings God's Judgments upon our Heads, even as the unbelief and rebellion of the heathen against God and his people, brought those heavy plagues of God upon them, which they imputed to the Christians.
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In 2 King. 3. 13. 14. Iehoram and Iehosaphat, and the king of Edom, entred warres against the King of Moab for denying tribute to Iehoram King of Israel,
In 2 King. 3. 13. 14. Jehoram and Jehoshaphat, and the King of Edom, entered wars against the King of Moab for denying tribute to Jehoram King of Israel,
and when they had no water in their iourney by the space of seauen daies, they come to enquire of the Lord by Elisha the Prophet, who returned this answere to the idolatrous King of Israel;
and when they had no water in their journey by the Molle of seauen days, they come to inquire of the Lord by Elisha the Prophet, who returned this answer to the idolatrous King of Israel;
as if he should say, thy heart is prophane and idolatrous, and thou not louing to serue the Lord, doest come to serue thine owne turne of the Lord, and of me:
as if he should say, thy heart is profane and idolatrous, and thou not loving to serve the Lord, dost come to serve thine own turn of the Lord, and of me:
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therefore, as the Lord of hosts liueth, in whose sight I stand, if it were not that I regard the presence of Iehosaphat, I would not haue looked towards thee, nor seene thee.
Therefore, as the Lord of hosts lives, in whose sighed I stand, if it were not that I regard the presence of Jehoshaphat, I would not have looked towards thee, nor seen thee.
Now if in our naturall knowledge, and with our bodily eyes we can see this, let vs also in our spirituall knowledge, consider that the diseased and wounded soule is in like manner cured.
Now if in our natural knowledge, and with our bodily eyes we can see this, let us also in our spiritual knowledge, Consider that the diseased and wounded soul is in like manner cured.
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The reading of the Scriptures with generall instructions, admonitions, reprehensions, exhortations, and consolations, I grant are most necessary, being the ground-worke and matter of the cure:
The reading of the Scriptures with general instructions, admonitions, reprehensions, exhortations, and consolations, I grant Are most necessary, being the groundwork and matter of the cure:
but what sound conuersion is wrought thereby in any man, without discreete application, let euery man that hath profited any thing in the schoole of Christ, be iudge.
but what found conversion is wrought thereby in any man, without discreet application, let every man that hath profited any thing in the school of christ, be judge.
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Put the case that some one of you had some hurt, or wound â–ª or had some mortall disease reigning in you, would you not gladly haue the helpe of the skilfullest Chirurgion,
Put the case that Some one of you had Some hurt, or wound â–ª or had Some Mortal disease reigning in you, would you not gladly have the help of the skilfullest Chirurgeon,
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or Physitian, if you could? would you not redeeme your liues with the expence of your goods? What if when your Physitian came vnto you, he should begin to reade some part of Galen, Hypocrates, or other Physicke bookes,
or physician, if you could? would you not Redeem your lives with the expense of your goods? What if when your physician Come unto you, he should begin to read Some part of Galen, Hypocrates, or other Physic books,
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and diseases incident to man, with their remedies and cures, and so hauing taken your money shall take his leaue of you, saying that hee hopes you shall be as strong and lustie ere it be long as euer you were;
and diseases incident to man, with their remedies and cures, and so having taken your money shall take his leave of you, saying that he hope's you shall be as strong and lusty ere it be long as ever you were;
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what would you thinke or say of such a Physitian? how well would you thinke your money bestowed? If in case of your bodily health and welfare you would haue an honest, plaine-dealing, carefull and wise Physitian, that had not onely a generall knowledge of bodies diseases and remedies,
what would you think or say of such a physician? how well would you think your money bestowed? If in case of your bodily health and welfare you would have an honest, plain-dealing, careful and wise physician, that had not only a general knowledge of bodies diseases and remedies,
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Secondly, particular application is necessary to bring vs to the knowledge of our selues, for naturally we are so blinded with selfe-loue, that howsoeuer we can discerne and iudge other men,
Secondly, particular application is necessary to bring us to the knowledge of our selves, for naturally we Are so blinded with Self-love, that howsoever we can discern and judge other men,
and sift them very neare, and too neare, yet when we come to looke into our selues, to take view and to make examination of our owne knowledges, consciences, hearts, affections, we finde all well, little or nothing amisse, wee haue enough to say for excuse and defence of our selues, if any obiection be made.
and sift them very near, and too near, yet when we come to look into our selves, to take view and to make examination of our own knowledges, Consciences, hearts, affections, we find all well, little or nothing amiss, we have enough to say for excuse and defence of our selves, if any objection be made.
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An euident and plaine example hereof there is in Mathew. 23. 30. If we had beene in the daies of our fathers, we would not haue beene partners with them in the blood of the Prophets.
an evident and plain Exampl hereof there is in Matthew. 23. 30. If we had been in the days of our Father's, we would not have been partners with them in the blood of the prophets.
but they being blinded with their lusts, and selfe-loue, cannot discerne that they are worse then their fathers, in that they goe about to murther the Sonne of God.
but they being blinded with their Lustiest, and Self-love, cannot discern that they Are Worse then their Father's, in that they go about to murder the Son of God.
Hereupon it commeth to passe, that the most prophane, being of ciuill carriage and conformable to outward worship, are the greatest iustifiers of themselues, branding the best and most sanctified men with notes of hypocrisie, aggrauating their infirmities, mistaking their deedes, misconstruing their sayings;
Hereupon it comes to pass, that the most profane, being of civil carriage and conformable to outward worship, Are the greatest Justifiers of themselves, branding the best and most sanctified men with notes of hypocrisy, aggravating their infirmities, mistaking their Deeds, misconstruing their sayings;
Yea, this blindnesse preuaileth much oft times with the godly, as here we see in the example of Dauid, of whom God testified that he was a man according to his owne hearts desire:
Yea, this blindness prevaileth much oft times with the godly, as Here we see in the Exampl of David, of whom God testified that he was a man according to his own hearts desire:
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though Nathan propounded his sinne in a most plaine parable, in euery particular answerable and proportionable to his sinne, which he could not in so short a space forget (especially hauing Bathsheba euery day in his sight, which might occasion him to remember his sinnes) yet here wee see, hee is farre from making particular application thereof to himselfe:
though Nathan propounded his sin in a most plain parable, in every particular answerable and proportionable to his sin, which he could not in so short a Molle forget (especially having Bathsheba every day in his sighed, which might occasion him to Remember his Sins) yet Here we see, he is Far from making particular application thereof to himself:
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Therefore seeing that you are as young children that cannot cooke, diuide, and cut their owne meate, it is necessary that the same be prepared for you by your spirituall nurses,
Therefore seeing that you Are as young children that cannot cook, divide, and Cut their own meat, it is necessary that the same be prepared for you by your spiritual Nurse's,
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You see how the great world affords meate, drinke, and cloathes vnto you, and all things serue for no other vse then the sustenance of the body, and maintenance of the person:
You see how the great world affords meat, drink, and clothes unto you, and all things serve for no other use then the sustenance of the body, and maintenance of the person:
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and you see how all these things must passe through the hands of the Tradesman & Artificer, by whose labour and preparation they become meate, drinke and cloth.
and you see how all these things must pass through the hands of the Tradesman & Artificer, by whose labour and preparation they become meat, drink and cloth.
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The corne in the field, and the beasts of the earth, the fishes in the sea, the foules of the aire, are no meate for you, the wooll on the sheepes backes, the skinnes on the beasts backes, the flaxe on the stalkes, are no cloathing;
The corn in the field, and the beasts of the earth, the Fish in the sea, the fowls of the air, Are no meat for you, the wool on the Sheep backs, the skins on the beasts backs, the flax on the stalks, Are no clothing;
The word of God contained in the old and new Testament, is the spirituall world, hauing all things necessary for the sustenance and maintenance of the soule to eternall life therein contained.
The word of God contained in the old and new Testament, is the spiritual world, having all things necessary for the sustenance and maintenance of the soul to Eternal life therein contained.
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These things must passe through the hands of Gods artsman, or tradesman, who is to worke, prepare, diuide and impart the same to euery one according to his estate, and want.
These things must pass through the hands of God's artsman, or tradesman, who is to work, prepare, divide and impart the same to every one according to his estate, and want.
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If then in the preparation of bodily things we desire a cunning and skilfull workeman that can handle his toole according to knowledge for our bodily profit;
If then in the preparation of bodily things we desire a cunning and skilful workman that can handle his tool according to knowledge for our bodily profit;
how should any man come to true conuersion? for if you haue not the knowledge of your selues in particular and speciall, you cannot make particular confession of your owne sinnes,
how should any man come to true conversion? for if you have not the knowledge of your selves in particular and special, you cannot make particular Confessi of your own Sins,
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euen your personall sinnes, whereby no other men but euen you alone haue offended God, you cannot bee truely humbled for your sinnes, hauing no liuely touch or feeling of sinne;
even your personal Sins, whereby no other men but even you alone have offended God, you cannot be truly humbled for your Sins, having no lively touch or feeling of sin;
Nay further, the want of this knowledge of your selues, which by particular application of the Scripture you must come to, will make you secure, vnthankfull, presumptuous contemners of the word, and altogether irreligious:
Nay further, the want of this knowledge of your selves, which by particular application of the Scripture you must come to, will make you secure, unthankful, presumptuous contemners of the word, and altogether irreligious:
wherefore euery man in particular ought to desire personall application of the word, and to pray vnto God, that his Pastour might speake to his heart and conscience, that he in particular might receiue instruction and edification by him,
Wherefore every man in particular ought to desire personal application of the word, and to pray unto God, that his Pastor might speak to his heart and conscience, that he in particular might receive instruction and edification by him,
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Againe, men, euen the best men, will make application generall, and fauourable enough to themselues, hauing so many withdrawers, the continuall motions and surges of originall sinne, the manifold allurements and prouocations of the euill world, the continuall suggestions of Sathan, implacable enemies of the best and most sanctified men,
Again, men, even the best men, will make application general, and favourable enough to themselves, having so many withdrawers, the continual motions and surges of original sin, the manifold allurements and provocations of the evil world, the continual suggestions of Sathan, implacable enemies of the best and most sanctified men,
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and inforcing the word vpon the conscience, as he doth the same vpon his owne; vrging the practise of Christian duties vpon others, without shew of taking libertie to himselfe;
and enforcing the word upon the conscience, as he does thee same upon his own; urging the practice of Christian duties upon Others, without show of taking liberty to himself;
Of Ieremie. Ier. 9. 1. Oh that my head were full of water, and mine eyes a fountaine of teares, that I might weepe day and night for the slaine of the daughter of my people.
Of Ieremie. Jeremiah 9. 1. O that my head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people.
Otherwise, hee that vseth the word deceitfully, seruing his owne turne therewith against his brethren, poysoneth the pure word of God, with the corruption,
Otherwise, he that uses the word deceitfully, serving his own turn therewith against his brothers, poisoneth the pure word of God, with the corruption,
and contagion of his owne humours and affections, and though he particularly apply the word, yet he profiteth his hearers nothing at all, neither to godlinesse, nor mortification of sinne,
and contagion of his own humours and affections, and though he particularly apply the word, yet he profiteth his hearers nothing At all, neither to godliness, nor mortification of sin,
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In Act. 19. 14. 15. 16. The seauen sonnes of Scheua tooke vpon them to adiure euill spirits, by the name of Iesus, whom Paul Preached: but the spirit answered;
In Act. 19. 14. 15. 16. The seauen Sons of Scheua took upon them to adjure evil spirits, by the name of Iesus, whom Paul Preached: but the Spirit answered;
Answ. To this I briefely answere, that howsoeuer prophane, and irreligious persons may persecute the messengers of God with derision, railing or otherwise for his plaine and round dealing with them;
Answer To this I briefly answer, that howsoever profane, and irreligious Persons may persecute the messengers of God with derision, railing or otherwise for his plain and round dealing with them;
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To conclude this point then, the person that is to make this particular application of the word with profit, is the true messenger of God, in whose person, behauiour, words and conuersation of life, the spirit of sanctification appeareth, which confirmeth the godly, comforteth and strengthneth the weake, conuerteth the sinner, bridleth the obstinate,
To conclude this point then, the person that is to make this particular application of the word with profit, is the true Messenger of God, in whose person, behaviour, words and Conversation of life, the Spirit of sanctification appears, which confirmeth the godly, comforts and strengtheneth the weak, Converts the sinner, bridleth the obstinate,
The word of God is the rule of life, and euery man is to be guided and gouerned in minde, will, heart, affections, words & works by the same, which he canot be without particular application thereof for his owne instruction in knowledge, and reformation in manners:
The word of God is the Rule of life, and every man is to be guided and governed in mind, will, heart, affections, words & works by the same, which he canot be without particular application thereof for his own instruction in knowledge, and Reformation in manners:
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and such like false Prophets there hath euer beene, and euer will be, which at the very instant of visitation and destruction, shall crie, Peace, Peace;
and such like false prophets there hath ever been, and ever will be, which At the very instant of Visitation and destruction, shall cry, Peace, Peace;
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and who dare be bold to resist the word of the Lord, in whose presence the greatest potentate of the earth is but dust and ashes? The wrath of the King (saith Salomon) is as the roaring of a Lion, much more the wrath of the Lord, who tormenteth not onely the body,
and who Dare be bold to resist the word of the Lord, in whose presence the greatest potentate of the earth is but dust and Ashes? The wrath of the King (Says Solomon) is as the roaring of a lion, much more the wrath of the Lord, who torments not only the body,
and the faithfull, that in the fall of them Sathans kingdome may be erected and set vp in the earth, who euer since the Lord threw him downe from heauen, seeketh like a rebell and vsurper to thrust the Lord out of the earth, to which he layeth claime,
and the faithful, that in the fallen of them Satan's Kingdom may be erected and Set up in the earth, who ever since the Lord threw him down from heaven, seeks like a rebel and usurper to thrust the Lord out of the earth, to which he Layeth claim,
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and the glory of these Kingdomes, if thou wilt fall downe and worship me; where he maketh himselfe Lord and disposer of the earth and all worldly things.
and the glory of these Kingdoms, if thou wilt fallen down and worship me; where he makes himself Lord and disposer of the earth and all worldly things.
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and the particular application thereof in plainenesse, vprightnesse, truth and sinceritie, to encounter the sophistrie, and particular temptations of Sathan?
and the particular application thereof in plainness, uprightness, truth and sincerity, to encounter the sophistry, and particular temptations of Sathan?
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as it can make no vse thereof for it owne conuersion and reformation, what great aduantage giue we to Sathan? we shall stand as it were like fooles talking of by-matters,
as it can make no use thereof for it own conversion and Reformation, what great advantage give we to Sathan? we shall stand as it were like Fools talking of by-matters,
and pleasing our selues with our prattle, whiles the old crafty foxe, the olde beaten souldiour, steales away Gods sheepe (the soules committed to our keeping and feeding) out of our hands;
and pleasing our selves with our prattle, while the old crafty fox, the old beaten soldier, steals away God's sheep (the Souls committed to our keeping and feeding) out of our hands;
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whereas like faithfull shepheards we should giue him the encounter according to the onset, Ephes. 6 12. Doth Sathan deale with men in particular to subuert them? how much more then should we deale particularly with them (I meane not to particularite mens faults in publike) but in loue to giue priuate instruction, exhortation, counsell, admonition, which is too little vsed now a daies;
whereas like faithful shepherds we should give him the encounter according to the onset, Ephesians 6 12. Does Sathan deal with men in particular to subvert them? how much more then should we deal particularly with them (I mean not to particularite men's Faults in public) but in love to give private instruction, exhortation, counsel, admonition, which is too little used now a days;
like them that auoyding the rocke Scylla, fall into the gulfe Charibdis, and as fooles, that shunning one vice runne into the contrarie vice, hauing no wisedome nor discretion to keepe a meane:
like them that avoiding the rock Scylla, fallen into the gulf Charybdis, and as Fools, that shunning one vice run into the contrary vice, having no Wisdom nor discretion to keep a mean:
as Eliah with Ahab, Elisha with Iehoram, Ieremie with Pashur, Amos with Amaziah, Micah with Zidkijah, Iohn the Baptist with Herod, our Sauiour Chrst with the Scribes and Pharisees, Stephen with the high Priests and Elders, Peter with the people of the Iewes: Saint Paul with the Apostle Peter, and the same Apostle with Elimas and the high - Piest; we haue great incouragement,
as Elijah with Ahab, Elisha with Jehoram, Ieremie with Pashur, Amos with Amaziah, micah with Zidkijah, John the Baptist with Herod, our Saviour Christ with the Scribes and Pharisees, Stephen with the high Priests and Elders, Peter with the people of the Iewes: Saint Paul with the Apostle Peter, and the same Apostle with Elymas and the high - Piest; we have great encouragement,
and confidence giuen vs to apply the Scriptures to the corruption of the times to the worlds end, which is onely the true and profitable preaching, such as the Lord hath commanded;
and confidence given us to apply the Scriptures to the corruption of the times to the world's end, which is only the true and profitable preaching, such as the Lord hath commanded;
yea if wee shall also consider the plainenesse, vprightnesse, sobrietie, deuotion, humilitie and reuerence to Gods word of Christians in the primitiue Church (comparing our selues I say with them) we shall finde our selues too generally to be but slippes and counterfeits, rather the Apes of good Christians,
yea if we shall also Consider the plainness, uprightness, sobriety, devotion, humility and Reverence to God's word of Christians in the primitive Church (comparing our selves I say with them) we shall find our selves too generally to be but slips and counterfeits, rather the Apes of good Christians,
full of intemperancie, mockers of true deuotion, stubborne and wilfull, full of subtiltie to serue our owne worldly turnes and vses, of the word it selfe.
full of intemperancy, mockers of true devotion, stubborn and wilful, full of subtlety to serve our own worldly turns and uses, of the word it self.
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But if we compare our selues with our selues, these foule corruptions in these latter times will little appeare to vs, seeing that in these daies we can so cunningly varnish ouer,
But if we compare our selves with our selves, these foul corruptions in these latter times will little appear to us, seeing that in these days we can so cunningly varnish over,
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And this is the cause why the common sort so call for the Gospell, but loue not to heare the law, their consciences foaming vp mite and durt which the world sees not,
And this is the cause why the Common sort so call for the Gospel, but love not to hear the law, their Consciences foaming up mite and dirt which the world sees not,
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therefore it seekes for false comforts, soothings and flatterings in the Gospell (the leauen of malice not being purged out) the law being a bondage to them and a heauie burthen,
Therefore it seeks for false comforts, soothings and flatterings in the Gospel (the leaven of malice not being purged out) the law being a bondage to them and a heavy burden,
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as rashnesse, indiscretion, too much stricktnesse and precisenesse, affectation of singularitie, phantasticalnesse, by which tearmes they shew themselues like to the bloody and earthly Edomites (for so the word signified) which vnder the title of circumcision,
as rashness, indiscretion, too much stricktnesse and preciseness, affectation of singularity, phantasticalnesse, by which terms they show themselves like to the bloody and earthly Edomites (for so the word signified) which under the title of circumcision,
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whether it be with vs or against vs, howsoeuer pharisaicall people, that are like the Nazarens, Luk. 4. 22. 28. doe heare the word applied, not as the word of God, (as indeede it is) but as the word of man, contrary to the practise of the faithfull Thessalonians. 1 Thes. 2. 13. To this purpose the Iewes said well (had they done as well) to Ieremie, Ier. 42. 6. Whether it be good or euill, we will obey the voice of the Lord, to whom wee send thee, that it may be well with vs,
whither it be with us or against us, howsoever pharisaical people, that Are like the Nazarens, Luk. 4. 22. 28. do hear the word applied, not as the word of God, (as indeed it is) but as the word of man, contrary to the practice of the faithful Thessalonians. 1 Thebes 2. 13. To this purpose the Iewes said well (had they done as well) to Ieremie, Jeremiah 42. 6. Whither it be good or evil, we will obey the voice of the Lord, to whom we send thee, that it may be well with us,
First ciuill wicked men, whose liues and conuersations are according to their owne hearts lusts, can very well abide doctrines and generall discourses, especially those which flow with humaine learning and eloquence,
First civil wicked men, whose lives and conversations Are according to their own hearts Lustiest, can very well abide doctrines and general discourses, especially those which flow with human learning and eloquence,
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for there the naturall eare findeth some matter to feede vpon. Againe the wickedest man can indifferently abide two particular applications, the first is of instruction,
for there the natural ear finds Some matter to feed upon. Again the wickedest man can indifferently abide two particular applications, the First is of instruction,
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Now begin they to shew their goatishnesse, to accuse their shepheards of indiscretion, of malice, of priuate grudge, of beleeuing false reports, of particularizing and naming men in the Pulpit,
Now begin they to show their goatishnesse, to accuse their shepherds of indiscretion, of malice, of private grudge, of believing false reports, of particularizing and naming men in the Pulpit,
and warring against their spirituall enemies, do desire the particular application of the word, that their consciences, hearts and affections may be wrought vpon in particular, that they in particular may be stirred vp and awaked,
and warring against their spiritual enemies, do desire the particular application of the word, that their Consciences, hearts and affections may be wrought upon in particular, that they in particular may be stirred up and awaked,
and to be fet on our feet, for as much as that originall corruption, the world and the diuell, are euer giuing vs Opium to drinke, that causeth deadly sleepe,
and to be fetched on our feet, for as much as that original corruption, the world and the Devil, Are ever giving us Opium to drink, that Causes deadly sleep,
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The godly that are growne to some good measure of perfection, for these respects, as also that they desire that God alone may be glorified in the earth;
The godly that Are grown to Some good measure of perfection, for these respects, as also that they desire that God alone may be glorified in the earth;
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yet doe they not cast it off, nor hate their pastours, no more then gratious children cast off their parents admonitions, counsels and commandements (though in most things they be not to their liking;) or doe run from them when they are reproued or corrected:
yet do they not cast it off, nor hate their Pastors, no more then gracious children cast off their Parents admonitions, Counsels and Commandments (though in most things they be not to their liking;) or do run from them when they Are reproved or corrected:
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being reproued by Nathan, and hauing heauie iudgements denounced against him for his sinnes, what doth he? fals hee to excusing, defending and mittigating of his sinne,
being reproved by Nathan, and having heavy Judgments denounced against him for his Sins, what does he? falls he to excusing, defending and mitigating of his sin,
like Saul, and turning it lightly off as but an infirmitie, as many mockers doe now a daies? Doth he scorne, grudge at and reuile the Prophet? Doth he accuse him of pride, impudencie,
like Saul, and turning it lightly off as but an infirmity, as many mockers do now a days? Does he scorn, grudge At and revile the Prophet? Does he accuse him of pride, impudency,
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but being stroke with feare and reuerence of the true word of the Lord, with compunction and sorrow for his sinne, he maketh humble and penitent confession before the Lord, in verse 13. I haue sinned against the Lord.
but being stroke with Fear and Reverence of the true word of the Lord, with compunction and sorrow for his sin, he makes humble and penitent Confessi before the Lord, in verse 13. I have sinned against the Lord.
The like penitent, and humble answer gaue the good King Ezechiah to Esay, chap. 39. reproouing him for shewing ambitiously and vaine-gloriously all the treasures of his kingdome to the Ambassadours of Babilon, and also threatning the iudgements of God vpon him in his posteritie for the same:
The like penitent, and humble answer gave the good King Hezekiah to Isaiah, chap. 39. reproving him for showing ambitiously and vaingloriously all the treasures of his Kingdom to the ambassadors of Babylon, and also threatening the Judgments of God upon him in his posterity for the same:
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Now on the contrary, the wicked will acknowledge, reuerence, or regard the word of God no further then they may make vse of it for their owne carnall turnes,
Now on the contrary, the wicked will acknowledge, Reverence, or regard the word of God no further then they may make use of it for their own carnal turns,
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for their true and sound conuersion, then begin they to shew forth the stubbornenesse, rebellion and hypocrisie that lay hidde in them, vnknowne to others,
for their true and found conversion, then begin they to show forth the stubbornenesse, rebellion and hypocrisy that lay hid in them, unknown to Others,
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3. But Baruch the sonne of Neriah prouoketh thee against vs, &c. In the former chapter they beseeched Ieremie to pray to the Lord for them, that the Lord might shew vnto them the way wherein they might walke,
3. But baruch the son of Neriah provoketh thee against us, etc. In the former chapter they beseeched Ieremie to pray to the Lord for them, that the Lord might show unto them the Way wherein they might walk,
and not roote them out, that he would be with them, to saue and deliuer them from the hand of Pharao, but if they would goe into Aegypt for safetie and protection, that then the sword, famine and pestilence which they so feared should ouertake them.
and not root them out, that he would be with them, to save and deliver them from the hand of Pharaoh, but if they would go into Egypt for safety and protection, that then the sword, famine and pestilence which they so feared should overtake them.
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euen according to their owne iudgements, and after the imaginations of their owne hearts: and then in the second place, they will heare what the Lord saith.
even according to their own Judgments, and After the Imaginations of their own hearts: and then in the second place, they will hear what the Lord Says.
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but when it dissenteth from them, and is contrary to their owne liking, when it conuinceth, reproueth or toucheth them (as we say) then it is the word of men,
but when it dissenteth from them, and is contrary to their own liking, when it Convinces, Reproveth or touches them (as we say) then it is the word of men,
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And for this purpose they haue excuses, arguments and reasons at will, for the confirming and hardning of themselues in their owne course and trade of life.
And for this purpose they have excuses, Arguments and Reasons At will, for the confirming and hardening of themselves in their own course and trade of life.
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and call God their God, and yet will despise their Pastours, and contemne the word of the Lord spoken by them, (The Lord our God.) Fiftly, note the nature of Hypocrisie, they would obey God,
and call God their God, and yet will despise their Pastors, and contemn the word of the Lord spoken by them, (The Lord our God.) Fifty, note the nature of Hypocrisy, they would obey God,
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whereas indeede they are farre from all obedience, (hath not sent thee.) Sixtly, note the common slaunders and imputations of common Hypocrisie, (But Baruch &c.) Another plaine example hereof there is, 1 King. 22. 8. Iehesaphat and Ahab being to fight against the King of Aram, for Ramoth Gilead, Iehosaphat prayed him to aske counsell of the Lord;
whereas indeed they Are Far from all Obedience, (hath not sent thee.) Sixty, note the Common slanders and imputations of Common Hypocrisy, (But baruch etc.) another plain Exampl hereof there is, 1 King. 22. 8. Iehesaphat and Ahab being to fight against the King of Aram, for Ramoth Gilead, Jehoshaphat prayed him to ask counsel of the Lord;
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and so Ahab gathered together foure hundred false Prophets, which agreed all in one tale: For this is the resolution of euery false Prophet, to please;
and so Ahab gathered together foure hundred false prophets, which agreed all in one tale: For this is the resolution of every false Prophet, to please;
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the couetous King Amaziah accuseth him secretly to the King of conspiracie, but when by that way hee preuailed not, he assayed by another practise to stoppe his mouth, in the 12. and 13. verses.
the covetous King Amaziah Accuseth him secretly to the King of Conspiracy, but when by that Way he prevailed not, he assayed by Another practice to stop his Mouth, in the 12. and 13. Verses.
A notable example hereof also there is in Luk. 4. the Nazarens could willingly here our Sauiour Christ reade his text out of Esay, and interprete the same Scripture of himselfe;
A notable Exampl hereof also there is in Luk. 4. the Nazarens could willingly hear our Saviour christ read his text out of Isaiah, and interpret the same Scripture of himself;
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then on the contrary, generally they counted them fals-Prophets, hauing them, mocking them, giuing them by-words, imprisoning them, stoning them, excepting some very few.
then on the contrary, generally they counted them fals-Prophets, having them, mocking them, giving them bywords, imprisoning them, stoning them, excepting Some very few.
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yet they were not punished (though by the law they were commanded to stone such to death:) but when the true Prophets spake of Gods iudgements for their sinnes, they were out of hand and without any delay persecuted, imprisoned, murthered before the time of their triall came.
yet they were not punished (though by the law they were commanded to stone such to death:) but when the true prophets spoke of God's Judgments for their Sins, they were out of hand and without any Delay persecuted, imprisoned, murdered before the time of their trial Come.
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As I King. 22. 27. Micah must be kept in prison, and fed with the bread and water of affliction till Ahab returne from victorie; because hee prophesied destruction;
As I King. 22. 27. micah must be kept in prison, and fed with the bred and water of affliction till Ahab return from victory; Because he prophesied destruction;
They dealt scornefully and cruelly alwaies with the Prophets of the Lord, but the lying Prophets and flattering couetous Priests wanted no preferment, fauour,
They dealt scornfully and cruelly always with the prophets of the Lord, but the lying prophets and flattering covetous Priests wanted no preferment, favour,
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