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because the world would loue his owne.
Because the world would love his own.
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Ans. That men may obtaine mercie;Ans. That men may obtain mercy;
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as vsually men doo at strangers.
as usually men do At Strangers.
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Eightly, thy incorrigiblenes addes to the heap of sinne:
Eighth, thy incorrigiblenes adds to the heap of sin:
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nor to suffer our selues to be vnequally yoaked:
nor to suffer our selves to be unequally yoked:
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and in particular it should comfort them in two causes.
and in particular it should Comfort them in two Causes.
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so were none of the sonnes, or house of Aaron :
so were none of the Sons, or house of Aaron:
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the naturall, to the exercise of some morall vertue:
the natural, to the exercise of Some moral virtue:
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euen for this very sin of ignorance? Hosh. 4.6.
even for this very since of ignorance? Hush 4.6.
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either on the inside, or on the outside. First, for the inside:
either on the inside, or on the outside. First, for the inside:
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yet wee must persist in our intention to sacrifice still to God.
yet we must persist in our intention to sacrifice still to God.
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Lastly, this is a terrible doctrine for open and notorious offenders. Lastly, this is a terrible Doctrine for open and notorious offenders.
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God the Father worketh his part, & I work, saith our Sauiour:
God the Father works his part, & I work, Says our Saviour:
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and altogether delinquent in each part of making God glorious;
and altogether delinquent in each part of making God glorious;
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as Magistrates haue to command others to take the sword:
as Magistrates have to command Others to take the sword:
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and what he requires, because he wils what we should doe:
and what he requires, Because he wills what we should do:
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and stock, and credit, to growe wealthy in spirituall treasures:
and stock, and credit, to grow wealthy in spiritual treasures:
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or offend such as are weake:
or offend such as Are weak:
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God is a Spirit, and will be serued in spirit and truth.
God is a Spirit, and will be served in Spirit and truth.
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nor are carefull to redeeme the time, that they might get knowledge.
nor Are careful to Redeem the time, that they might get knowledge.
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and there is no remedy, seeing their wrongs are not righted heere.
and there is no remedy, seeing their wrongs Are not righted Here.
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nor doth the childe of a Prince scorne the fellowship of the childe of a begger,
nor does the child of a Prince scorn the fellowship of the child of a beggar,
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Desire the sincere milk of the word. ]Desire the sincere milk of the word. ]
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as if we vsed it not, setting our affections on the things that are aboue,
as if we used it not, setting our affections on the things that Are above,
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First, they iudge themselues vnworthy of euerlasting life, Acts 13.46.
First, they judge themselves unworthy of everlasting life, Acts 13.46.
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in the dissolution of all things, they return to the first causes and matter.
in the dissolution of all things, they return to the First Causes and matter.
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as, 1. To speak euill of the absent, that cannot defend themselues.
as, 1. To speak evil of the absent, that cannot defend themselves.
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And those rules are absolutely necessary, and they are these:
And those rules Are absolutely necessary, and they Are these:
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and comes among them to work the redresse of sinne: and that is heer meant.
and comes among them to work the redress of sin: and that is her meant.
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Seuenthly, because many times God giues them ouer to such a reprobate sence, that through custome,
Seuenthly, Because many times God gives them over to such a Reprobate sense, that through custom,
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A childes appetite is renewed euery day, though it seem to be full for the present,
A child's appetite is renewed every day, though it seem to be full for the present,
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and such is the true desire of the godly.
and such is the true desire of the godly.
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AN EXPOSITION of the Second Chapter of the first Epistle generall of PETER. 1. Pet. 2.1.2.3. 1. Wherfore laying aside all maliciousnes and all guile and dissimulation, and enuy, and euill speakings:
an EXPOSITION of the Second Chapter of the First Epistle general of PETER. 1. Pet. 2.1.2.3. 1. Wherefore laying aside all maliciousness and all guile and dissimulation, and envy, and evil speakings:
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2. As new borne Babes desire the sincere milke of the word, that ye may growe thereby;2. As new born Babes desire the sincere milk of the word, that you may grow thereby;
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3. If so be ye haue tasted, that the Lord is bountifull.3. If so be you have tasted, that the Lord is bountiful.
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FRom the thirteenth verse of the 1. Chapt. to the eightth verse of the third chapter is contained matter of exhortation: and the exhortation is either generall, or speciall :
FRom the thirteenth verse of the 1. Chapter to the eightth verse of the third chapter is contained matter of exhortation: and the exhortation is either general, or special:
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The generall exhortatiō concernes all men. Chap. 1.13. to Chap. 2 13: The speciall exhortation concernes onely some men, as subiects, seruants, wiues, husbands, from chap. 2.13. to chap. 3.8. The generall exhortation stands of two parts.
The general exhortation concerns all men. Chap. 1.13. to Chap. 2 13: The special exhortation concerns only Some men, as Subjects, Servants, wives, Husbands, from chap. 2.13. to chap. 3.8. The general exhortation Stands of two parts.
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first the one concernes the matter of holiness: secondly, and the other the meanes of holiness. Of the matter of holiness in the later part of the former chapter.
First the one concerns the matter of holiness: secondly, and the other the means of holiness. Of the matter of holiness in the later part of the former chapter.
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In these wordes and those that follow to the thirteenth verse, is contained an exhortation to the right vse of the meanes, by which wee might growe vp in all holiness, and acceptation with God.
In these words and those that follow to the thirteenth verse, is contained an exhortation to the right use of the means, by which we might grow up in all holiness, and acceptation with God.
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In the exhortation two things must be distinguished: first, the substance of the exhortation, secondly the conclusion of it. In the exhortation two things must be distinguished: First, the substance of the exhortation, secondly the conclusion of it.
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The substance is contained from verse the first to the eleuenth; the conclusion in the eleuenth and twelfth verse.
The substance is contained from verse the First to the Eleventh; the conclusion in the Eleventh and twelfth verse.
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For the first there are two things, in which if wee be rightly ordered, it cannot bee,
For the First there Are two things, in which if we be rightly ordered, it cannot be,
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but wee must grow wonderfully in grace and holiness: first, The one is the word :
but we must grow wonderfully in grace and holiness: First, The one is the word:
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secondly, The other is Christ. To a right order of ourselues in respect of the word, he exhorts, verses 1.2.3.
secondly, The other is christ. To a right order of ourselves in respect of the word, he exhorts, Verses 1.2.3.
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To a right order of our selues in respect of Christ, hee exhortes, verse 4. to 11. The part of the exhortation, that concernes the word, hath three things.
To a right order of our selves in respect of christ, he exhorts, verse 4. to 11. The part of the exhortation, that concerns the word, hath three things.
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First, what wee must auoid, we must lay aside Malice, Guile, Hipocrisie, &c. secondly, what we must doe, wee must desire the word, as the child doth the brest: thirdly, Why so; where diuers reasons are imported. First, wee are babes :
First, what we must avoid, we must lay aside Malice, Guile, Hypocrisy, etc. secondly, what we must do, we must desire the word, as the child does the breast: Thirdly, Why so; where diverse Reasons Are imported. First, we Are babes:
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Secondly, we are but as new born babes: Thirdly, the word is sincere milke ▪ Fourthly, it will make vs growe :
Secondly, we Are but as new born babes: Thirdly, the word is sincere milk ▪ Fourthly, it will make us grow:
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fiftly, haue wee not already tasted of the sweetnes of it? verse the third.
Fifty, have we not already tasted of the sweetness of it? verse the third.
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That part of the the exhortation that concerns Christ, hath likewise three things in it, which I will heer but touch:
That part of the the exhortation that concerns christ, hath likewise three things in it, which I will her but touch:
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First, what we must do, verse 4. Secondly, how wee must doe it: verse 5. Thirdly, why so: viz. for two reasons.
First, what we must do, verse 4. Secondly, how we must do it: verse 5. Thirdly, why so: viz. for two Reasons.
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First, the one taken from the testimonie of Scripture, which is alledged verse the sixt, and expounded verse 7.8.
First, the one taken from the testimony of Scripture, which is alleged verse the sixt, and expounded verse 7.8.
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Secondly, the other taken from the con•iderati-of our prerogatiues we inioy in Christ, which are set down,
Secondly, the other taken from the con•iderati-of our prerogatives we enjoy in christ, which Are Set down,
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first, positiuely, verse 9. Secondly, and comparatiuely verse 10. And this is the breef order of the whole first part of this chapter.
First, positively, verse 9. Secondly, and comparatively verse 10. And this is the brief order of the Whole First part of this chapter.
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The first thing then in the exhortation is about the word:
The First thing then in the exhortation is about the word:
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and therein the first thing is about the things, which must be auoided, if we would profit by the word:
and therein the First thing is about the things, which must be avoided, if we would profit by the word:
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of which in the first verse.
of which in the First verse.
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THere are fiue things we should lay aside and be sure wee be free from, when wee come into gods presence to heare his word,
THere Are fiue things we should lay aside and be sure we be free from, when we come into God's presence to hear his word,
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or to bee exercised in it: viz. Malice, Guile, Hypocrisie, Enuy, and euill speaking. Two things distinctly must bee considered in verse first, the sinnes to be auoided: viz. those fiue before named.
or to be exercised in it: viz. Malice, Guile, Hypocrisy, Envy, and evil speaking. Two things distinctly must be considered in verse First, the Sins to be avoided: viz. those fiue before nam.
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Secondly, the manner of auoiding them ▪ imported in the metaphoricall tearme laying aside. In generall diuerse things may be noted.
Secondly, the manner of avoiding them ▪ imported in the metaphorical term laying aside. In general diverse things may be noted.
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and diuision among them, 1. Cor. 3. verse 1.2.3. 4. These sinnes cause God many times to take the word from men.
and division among them, 1. Cor. 3. verse 1.2.3. 4. These Sins cause God many times to take the word from men.
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First, that it is exceeding profitable to gather speciall catalogues of our sins which we should auoid, to single out such sinnes as we would specially striue against,
First, that it is exceeding profitable to gather special catalogues of our Sins which we should avoid, to single out such Sins as we would specially strive against,
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and doo more specially hurt vs, and hinder good things from vs:
and do more specially hurt us, and hinder good things from us:
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I mean not of all sinnes, so much as of special certain choice euils that yet remain in greatest force in vs. We may obserue a great wisdome of the holy Ghost in many places of Scripture, drawing such catalogues according to the state of the people to whom they are giuen:
I mean not of all Sins, so much as of special certain choice evils that yet remain in greatest force in us We may observe a great Wisdom of the holy Ghost in many places of Scripture, drawing such catalogues according to the state of the people to whom they Are given:
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and so it were of excellent vse, if we did gather catalogues of the duties which specially concern vs,
and so it were of excellent use, if we did gather catalogues of the duties which specially concern us,
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or of the graces wee would striue most to excell in, to the intent to keep them daily in our mindes and memories, striuing to force in vs the special holinesse required in them.
or of the graces we would strive most to excel in, to the intent to keep them daily in our minds and memories, striving to force in us the special holiness required in them.
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It were exceeding vsefull to obserue in seueral Scriptures, how the holy Ghost singles out choice directions according to the diuerse states of the people whom they concern.
It were exceeding useful to observe in several Scriptures, how the holy Ghost singles out choice directions according to the diverse states of the people whom they concern.
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Secondly, the Minister ought to info•me his flock concerning the particular and special faults that hinder the work of his Ministery where hee liues,
Secondly, the Minister ought to info•me his flock Concerning the particular and special Faults that hinder the work of his Ministry where he lives,
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and accordingly to set himself against those sinnes.
and accordingly to Set himself against those Sins.
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It is not enough to reproue sin, but there is a great deal of discretion and judgement to bee expressed in applying himself to the diseases of that people.
It is not enough to reprove since, but there is a great deal of discretion and judgement to be expressed in applying himself to the diseases of that people.
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Thirdly, the Apostle doth not name heer all the sinnes that hinder the word:
Thirdly, the Apostle does not name her all the Sins that hinder the word:
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but he imports, that in the most places these fiue sinnes heer named doo much raign,
but he imports, that in the most places these fiue Sins her nam do much Reign,
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and vsually doo maruellously let the course of the word: they are the fiue most vsuall sinnes in the auditories of Christians.
and usually do marvellously let the course of the word: they Are the fiue most usual Sins in the Auditors of Christians.
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Fourthly, it would be considered, how these sinnes doo hinder the word. These sinnes doo hinder the word many waies.
Fourthly, it would be considered, how these Sins do hinder the word. These Sins do hinder the word many ways.
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1. These sinnes make wicked men many times to set themselues against the word, and to striue to suppresse the liberty of the word.
1. These Sins make wicked men many times to Set themselves against the word, and to strive to suppress the liberty of the word.
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2. These sins hinder the word, in that they hinder many times other men from the loue of the word.
2. These Sins hinder the word, in that they hinder many times other men from the love of the word.
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The word is not glorified, yea, it is euill-spoken of, and why? Do not many men and women say they like not this going to Sermons,
The word is not glorified, yea, it is evil-spoken of, and why? Do not many men and women say they like not this going to Sermons,
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& c? for, they see, that such persons can liue in malice and deceit, and enuy one another, &c. 3. These sinnes hinder the Ministers from discerning the work of their Ministery in their hearers.
& c? for, they see, that such Persons can live in malice and deceit, and envy one Another, etc. 3. These Sins hinder the Ministers from discerning the work of their Ministry in their hearers.
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Paul cannot see or judge, that the Corinthians are any more than carnall, or at the best but babes in Christ, because there was so much enuy and strife,Paul cannot see or judge, that the Corinthians Are any more than carnal, or At the best but babes in christ, Because there was so much envy and strife,
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When the Iews grew so vntoward and enuious at the Gentiles, and to haue such ill tongues in their heads toward their Teachers, what follows? but that the LORD should turn the labor of his seruants from them,
When the Iews grew so untoward and envious At the Gentiles, and to have such ill tongues in their Heads towards their Teachers, what follows? but that the LORD should turn the labour of his Servants from them,
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and imploy it among the Gentiles, Acts 13, &c.
and employ it among the Gentiles, Acts 13, etc.
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5. These sinnes hinder the word, because they hinder the persons in whom they are, from a right disposition to, or vse of the word.
5. These Sins hinder the word, Because they hinder the Persons in whom they Are, from a right disposition to, or use of the word.
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Anie of these sins are like poison lying at the stomach, that infects all the food which comes there.
Anie of these Sins Are like poison lying At the stomach, that infects all the food which comes there.
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And therefore for these reasons, and many moe which might be alleadged, we should bring a generall resolution to make conscience of our waies;
And Therefore for these Reasons, and many more which might be alleged, we should bring a general resolution to make conscience of our ways;
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and to auoide these, and all, and each of these sinnes. The first then of these sinnes is Malice.
and to avoid these, and all, and each of these Sins. The First then of these Sins is Malice.
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The originall word is diuersly accepted. For sometimes it signifies miserie, or griefe for affliction; The original word is diversely accepted. For sometime it signifies misery, or grief for affliction;
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and so it is vsed to signifie the euill of the day, Matth. 6. vlt. Sometimes it is rendred naughtinesse,
and so it is used to signify the evil of the day, Matthew 6. Ult. Sometime it is rendered naughtiness,
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or wickednesse in generall, and so it importeth vile crimes, or notorious offences, and so it is taken, Iam. 1.21. Acts 2.22. In this sense it may be taken here:
or wickedness in general, and so it imports vile crimes, or notorious offences, and so it is taken, Iam. 1.21. Acts 2.22. In this sense it may be taken Here:
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For it is certaine, that if men be guilty of wickednesse, and come in the loue of any sinne, the word is poisoned in them:
For it is certain, that if men be guilty of wickedness, and come in the love of any sin, the word is poisoned in them:
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especially whoredome and wine take away mens hearts from the word, Hos. 4. Lastly, it is rendred in diuers places, malice : as 1. Cor. 5.8. Colos. 3.8. and so it is here.
especially whoredom and wine take away men's hearts from the word, Hos. 4. Lastly, it is rendered in diverse places, malice: as 1. Cor. 5.8. Colos 3.8. and so it is Here.
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Malice then is the first sinne we should bee carefull to auoide: Malice, in short, is anger inueterate ;Malice then is the First sin we should be careful to avoid: Malice, in short, is anger inveterate;
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It is an inward hatred, or grudge harbored in the heart against others, and it may bee knowne by diuers signes:
It is an inward hatred, or grudge Harboured in the heart against Others, and it may be known by diverse Signs:
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As, 1. When a man beares a constant base estimation of another, and inwardly loathes him. 2. When a man hath frequent desires of the hurt of others,
As, 1. When a man bears a constant base estimation of Another, and inwardly Loathes him. 2. When a man hath frequent Desires of the hurt of Others,
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and longs for abilitie or oportunitie of reuenge. 3. By inflation:
and longs for ability or opportunity of revenge. 3. By inflation:
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when a man carries himselfe so proudly, and arrogantly, as hee would haue it appeare, that he despiseth others. 4. By the habituall back-biting, iudging,
when a man carries himself so proudly, and arrogantly, as he would have it appear, that he despises Others. 4. By the habitual backbiting, judging,
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and censuring of others. 5. When a man resolues not to forgiue a wrong done him:
and censuring of Others. 5. When a man resolves not to forgive a wrong done him:
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By these and the like signes may men trie themselues, whether they be guiltie of malice, or no.
By these and the like Signs may men try themselves, whither they be guilty of malice, or no.
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Now, there are many reasons, why this sin should be wonderfully hated, and shunned; why wee should carrie a constant malice against the sinne of Malice.
Now, there Are many Reasons, why this since should be wonderfully hated, and shunned; why we should carry a constant malice against the sin of Malice.
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First, if we respect the causes of this euill. For malice comes, first, from an ill nature ;
First, if we respect the Causes of this evil. For malice comes, First, from an ill nature;
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it cannot be in a good nature: secondly, It comes from the Diuell the first deuiser of this abhominable poison:
it cannot be in a good nature: secondly, It comes from the devil the First deviser of this abominable poison:
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thirdly, It comes from anger, as the next vsuall immediate cause.
Thirdly, It comes from anger, as the next usual immediate cause.
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The infirmities, or wrongs of others may be the occasions, but they cannot be the causes of malice. Now we should be ashamed to father any of the former three euills.
The infirmities, or wrongs of Others may be the occasions, but they cannot be the Causes of malice. Now we should be ashamed to father any of the former three evils.
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Secondly, if we respect the effects of malice : and that either in our selues, or in God. In our selues, malice will worke,
Secondly, if we respect the effects of malice: and that either in our selves, or in God. In our selves, malice will work,
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first, a conformity to the nature of the Diuell. For it was vsed to be noted, that to be angrie was humane,
First, a conformity to the nature of the devil. For it was used to be noted, that to be angry was humane,
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but to perseuere in anger (which is this malice), was diuelish: Secondly, It will plead forcibly mans vnregeneration.
but to persevere in anger (which is this malice), was devilish: Secondly, It will plead forcibly men unregeneration.
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Malice is noted as a marke of the vnregenerate man: Tit. 3.3. 1. Ioh. 2.9.
Malice is noted as a mark of the unregenerate man: Tit. 3.3. 1. John 2.9.
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Thirdly, If we haue any gifts, it is certain malice is like leauen, it will sowre them,
Thirdly, If we have any Gifts, it is certain malice is like leaven, it will sour them,
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and spoile the praise, and acceptation of them: 1. Cor. 5.8. Fourthly, It hinders praier and the word.
and spoil the praise, and acceptation of them: 1. Cor. 5.8. Fourthly, It hinders prayer and the word.
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That it hinders praier, is proued, Iames, 4.1.2.3. That it hinders the word, this text proues.
That it hinders prayer, is proved, James, 4.1.2.3. That it hinders the word, this text Proves.
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Fiftly, It bringes a man many times to wonderfull shame, and by a iust prouidence of God to open foiles and disgraces. Prou. 25.8. et. 26.26.
Fifty, It brings a man many times to wonderful shame, and by a just providence of God to open foils and disgraces. Prou. 25.8. et. 26.26.
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And many times they fall into the pit they digged for others: Prou. 26.27. A malicious person knowes not, what shall bee come of him selfe 1. Iohn 2.11. Now the effects which the malice of man after a sort produceth in God are first to make him to hate vs wonderfully:
And many times they fallen into the pit they dug for Others: Prou. 26.27. A malicious person knows not, what shall be come of him self 1. John 2.11. Now the effects which the malice of man After a sort Produceth in God Are First to make him to hate us wonderfully:
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hee accounts the malicious person, as a murtherer, not respecting onely what hee doth, but what hee would doe: 1. Ioh. 3.11.
he accounts the malicious person, as a murderer, not respecting only what he does, but what he would do: 1. John 3.11.
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Secondly, Hee will neuer forgiue a man his sinnes because he doth not forgiue his brother: Math. 6.14.
Secondly, He will never forgive a man his Sins Because he does not forgive his brother: Math. 6.14.
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Thirdly, The iudgements of God are pulled down vpon him:
Thirdly, The Judgments of God Are pulled down upon him:
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God may make the malicious, as the grasse on the howse-top, whereof the mower filleth not his hand,
God may make the malicious, as the grass on the housetop, whereof the mower fills not his hand,
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nor they, that goe by, say we blesse you in the name of the Lord: nor they, that go by, say we bless you in the name of the Lord:
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yea, let mē look to it, lest they be cast into prison and neuer come out, till they haue paied the vtmost farthing. The vse may be,
yea, let men look to it, lest they be cast into prison and never come out, till they have paid the utmost farthing. The use may be,
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First, For humiliation to all such, as finde this vile poison in themselues: they are in a miserable case, and extreamely and dangerously diseased;
First, For humiliation to all such, as find this vile poison in themselves: they Are in a miserable case, and extremely and dangerously diseased;
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especially, if men be guiltie of the aggrauation of malice: Malice is euill in anie, and in any measure, and toward any:
especially, if men be guilty of the aggravation of malice: Malice is evil in any, and in any measure, and towards any:
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but it is extreamely euill, first, when men put on a resolution not to amend,
but it is extremely evil, First, when men put on a resolution not to amend,
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but confirme themselues in their malicious courses, and will not be intreated or perswaded to peace and loue:
but confirm themselves in their malicious courses, and will not be entreated or persuaded to peace and love:
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Secondly, when men suffer their malice to carrie them into sutes, and quarells and open contentions.
Secondly, when men suffer their malice to carry them into suits, and quarrels and open contentions.
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Thirdly, when men malice the Godly, and such as feare God, and loue the truth. 1. Ioh. 3.15.
Thirdly, when men malice the Godly, and such as Fear God, and love the truth. 1. John 3.15.
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Fourthly, when they malice their friends and familiars, the men of their peace. To hate them that loue vs is abhominable, so is that domesticall hatred betweene brethren: Prou. 18.19. and between Man and Wife, Parents and Children, Masters and Seruants.
Fourthly, when they malice their Friends and familiars, the men of their peace. To hate them that love us is abominable, so is that domestical hatred between brothers: Prou. 18.19. and between Man and Wife, Parents and Children, Masters and Servants.
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Fiftly, when men hate those that reproue their sins: Amos 5.10. as some do their Ministers.
Fifty, when men hate those that reprove their Sins: Amos 5.10. as Some do their Ministers.
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Sixtly, to hide hatred with dissembling lips, and to lay vp deceit in his heart: Prou. 26.24.25. and 10.28. Seuenthly, to sowe discord among brethren:
Sixty, to hide hatred with dissembling lips, and to lay up deceit in his heart: Prou. 26.24.25. and 10.28. Seuenthly, to sow discord among brothers:
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this is one of the six things God hates, Prou. 6.19. Eightthly, to conceiue malice against whole states of men, to hate whole Churches and Assemblies that professe the Name of Christ, this is the diuelish malice of Hereticks and Schismaticks:
this is one of the six things God hates, Prou. 6.19. Eighthly, to conceive malice against Whole states of men, to hate Whole Churches and Assemblies that profess the Name of christ, this is the devilish malice of Heretics and Schismatics:
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and the beginning of these loathings must be looked-to in such as yet haue not proceeded so far as to a separation. and the beginning of these loathings must be looked-to in such as yet have not proceeded so Far as to a separation.
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If to hate one man be so ill, what is this offence of base estimation, inward loathing,
If to hate one man be so ill, what is this offence of base estimation, inward loathing,
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and distempered censuring of the Churches of Christ? Ninthly and lastly, it is one monstrous aggrauation of malice,
and distempered censuring of the Churches of christ? Ninthly and lastly, it is one monstrous aggravation of malice,
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for a man to reioice in it, boast of it, account it his honour to contend,
for a man to rejoice in it, boast of it, account it his honour to contend,
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and ouercome in contending, to triumph in malice. Secondly, for instruction: and so we should all learne all remedies and directions to auoide malice.
and overcome in contending, to triumph in malice. Secondly, for instruction: and so we should all Learn all remedies and directions to avoid malice.
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These remedies either concerne malice in our selues, or malice in others:
These remedies either concern malice in our selves, or malice in Others:
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For both, we need rules to direct vs. Now for auoiding malice in our selues, these rules are of excellent vse.
For both, we need rules to Direct us Now for avoiding malice in our selves, these rules Are of excellent use.
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First, Watch thine owne heart, for pride, and enuie, and passion: For from hence flowes all contention and hatred: Prou. 13.10.
First, Watch thine own heart, for pride, and envy, and passion: For from hence flows all contention and hatred: Prou. 13.10.
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Secondly, Auoide three sorts of men, and thou maist be free from malice. The first is the tale-bearer. Where no wood is, the fire goeth out:
Secondly, Avoid three sorts of men, and thou Mayest be free from malice. The First is the talebearer. Where no wood is, the fire Goes out:
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and where there is no tale-bearer, strife ceaseth. Prou. 26.20. The second is the scorner: for, Cast out the scorner, and contention ceaseth. Prou. 22.10.and where there is no talebearer, strife ceases. Prou. 26.20. The second is the scorner: for, Cast out the scorner, and contention ceases. Prou. 22.10.
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The third is the contentious man, the froward person, the man of imaginations, he that is apt vpon euerie trifle to snuffe, and contest.
The third is the contentious man, the froward person, the man of Imaginations, he that is apt upon every trifle to snuff, and contest.
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For as coales are to burning coales, so is a contentious man to kindle strife: Prou. 26.21.
For as coals Are to burning coals, so is a contentious man to kindle strife: Prou. 26.21.
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Thirdly, Doest thou mislike any thing in thy brother? goe to him, and reproue him plainly, neuer hate him in thy heart, but tell him of it plainly.
Thirdly, Dost thou mislike any thing in thy brother? go to him, and reprove him plainly, never hate him in thy heart, but tell him of it plainly.
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Manie times a godly reproofe, cures both the reprouer, and the reproued.
Many times a godly reproof, cures both the reprover, and the reproved.
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Fourthly, Will not all this helpe? then goe in secret, and humble thy selfe before God for that vilenesse, that cleaues to thy heart:
Fourthly, Will not all this help? then go in secret, and humble thy self before God for that vileness, that cleaves to thy heart:
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Many praiers and confessions before God, wil make a great alteration in thy soule, it will purge out this leauen wonderfully.
Many Prayers and confessions before God, will make a great alteration in thy soul, it will purge out this leaven wonderfully.
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Fiftly, Meditation of two things in Christ: his Passion, and his Second comming.
Fifty, Meditation of two things in christ: his Passion, and his Second coming.
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In his Passion, consider a man infinitely iust, suffering for the vniust, and from the vniust:
In his Passion, Consider a man infinitely just, suffering for the unjust, and from the unjust:
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Neuer so much innocencie, neuer so great wrongs, neuer worse enemies;
Never so much innocence, never so great wrongs, never Worse enemies;
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yet see, he can forgiue euen vpon the Crosse, when they tooke his life from him.
yet see, he can forgive even upon the Cross, when they took his life from him.
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In his Second comming, consider first, that then there wil be an end of all wrongs, thou shalt neuer be molested more.
In his Second coming, Consider First, that then there will be an end of all wrongs, thou shalt never be molested more.
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Secondly, That an exquisite reuenge shall then be executed vpon all that do thee wrong, if they repent not.
Secondly, That an exquisite revenge shall then be executed upon all that do thee wrong, if they Repent not.
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Thirdly, a retribution shall be giuen to thee in glorie for all the indignities thou hast patiently endured in this world.
Thirdly, a retribution shall be given to thee in glory for all the indignities thou hast patiently endured in this world.
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And thus of malice in thy selfe. For malice in others, it must bee considered two wayes:
And thus of malice in thy self. For malice in Others, it must be considered two ways:
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First, how thou must doe to cause it to cease, when it is conceiued against thee alreadie:
First, how thou must do to cause it to cease, when it is conceived against thee already:
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Secondly, how thou maist auoide it still, if thou liue free from it.
Secondly, how thou Mayest avoid it still, if thou live free from it.
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For the first, if anie bodie hate thee, obserue these rules: 1. Render not euill for euill to any man, at anie time:
For the First, if any body hate thee, observe these rules: 1. Render not evil for evil to any man, At any time:
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Rom. 12.17. 2. If thou haue anie way done wrong, seek to be reconciled:Rom. 12.17. 2. If thou have any Way done wrong, seek to be reconciled:
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Matth. 5. 3. If the contention be secret, complaine to no bodie, but goe and debate the matter with thy neighbour himselfe,Matthew 5. 3. If the contention be secret, complain to no body, but go and debate the matter with thy neighbour himself,
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and discouer not thy secret to any other:
and discover not thy secret to any other:
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Prou. 25.4. 4. Be courteous and patient, and tender hearted, and readie to doe anie good to them, speaking no euill of them without a calling: Rom. 12.17. Eph. 4.3. Tit. 7.2. To keepe thee from other mens malice obserue these rules.Prou. 25.4. 4. Be courteous and patient, and tender hearted, and ready to do any good to them, speaking no evil of them without a calling: Rom. 12.17. Ephesians 4.3. Tit. 7.2. To keep thee from other men's malice observe these rules.
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First, Keepe thee from other mens strife: meddle not with the strife, that belongs not to thee: Prou. 26.17.
First, Keep thee from other men's strife: meddle not with the strife, that belongs not to thee: Prou. 26.17.
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Secondly, Wrong no man, but follow that which is good, both among your selues, and toward all men: 1. Thess. 5.14.
Secondly, Wrong no man, but follow that which is good, both among your selves, and towards all men: 1. Thess 5.14.
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Thirdly, S•riue to shew all meeknes, and softnes to all men: Titus. 3.2. Iam. 3.13.17. Guile. ]
Thirdly, S•riue to show all meekness, and softness to all men: Titus. 3.2. Iam. 3.13.17. Guile. ]
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The second sin to be auoided is Guile. The word heer rendred Guile is diuersly accepted in scripture. The second since to be avoided is Guile. The word her rendered Guile is diversely accepted in scripture.
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Sometime it is taken in good sense, and so there is a iustifiable Guile :
Sometime it is taken in good sense, and so there is a justifiable Guile:
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so, Paul caught the Corinthians by craft, he wonne them by his discretion and godly policy. 2. Cor. 12.6.
so, Paul caught the Corinthians by craft, he won them by his discretion and godly policy. 2. Cor. 12.6.
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So, Samuel, by a godly policy, giuing it out that he came to sacrifice, did safely performe his cheefe business of anointing Dauid. 1. Sam. 16. and so did Paul deale cunningly,
So, Samuel, by a godly policy, giving it out that he Come to sacrifice, did safely perform his chief business of anointing David. 1. Sam. 16. and so did Paul deal cunningly,
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when in the broile hee cried out he was a Pharisie. But most vsually this word is taken in ill sense,
when in the broil he cried out he was a Pharisee. But most usually this word is taken in ill sense,
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and so sometimes it is all one with hypocrisy: as Hosh. 11.12. Psal. 17.2.
and so sometime it is all one with hypocrisy: as Hush 11.12. Psalm 17.2.
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But so it is not taken heer by all likelihood, because hypocrisies are mentioned in the next words:
But so it is not taken her by all likelihood, Because Hypocrisies Are mentioned in the next words:
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sometimes it signifieth frawd and falshood in opinions: either in the matter, when the doctrine is strange and false:
sometime it signifies frawd and falsehood in opinions: either in the matter, when the Doctrine is strange and false:
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and so the false Apostles were deceitfull workmen, when they put in that for good stuffe, which was counterfeit and diuelish, 2. Cor. 11.13.
and so the false Apostles were deceitful workmen, when they put in that for good stuff, which was counterfeit and devilish, 2. Cor. 11.13.
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Or when good doctrine is handled corruptly and deceitefully for wicked ends, 2. Cor. 42. 1. Thes. 2.3. Sometimes it signifieth deceite in words, and so flattery is Guile, Psal. 12.2, 3. And lying is Guile, Mich. 6.12. Zeph. 3.13.
Or when good Doctrine is handled corruptly and deceitfully for wicked ends, 2. Cor. 42. 1. Thebes 2.3. Sometime it signifies deceit in words, and so flattery is Guile, Psalm 12.2, 3. And lying is Guile, Mich. 6.12. Zephaniah 3.13.
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And so is all false Testimonie. Somtimes it signifieth deceite in workes;
And so is all false Testimony. Sometimes it signifies deceit in works;
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and so false weights and balances, and all fradulent dealing, and cousenage in buying and selling is Guile, Mich. 6.10.11.
and so false weights and balances, and all fraudulent dealing, and cozenage in buying and selling is Guile, Mich. 6.10.11.
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So there is Guile in Tything, Malach. 1. vlt. And so al lying in waite to seeke occasion against others,
So there is Guile in Tithing, Malachi 1. Ult. And so all lying in wait to seek occasion against Others,
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and all subtle dealing to oppresse others, is Guile: Psal. 105. 2. Cor. 11.12, 13. Math. 26.4. Mark. 14.1. and such Guile was in them that would make a man sinne in the word, Isaiah.
and all subtle dealing to oppress Others, is Guile: Psalm 105. 2. Cor. 11.12, 13. Math. 26.4. Mark. 14.1. and such Guile was in them that would make a man sin in the word, Isaiah.
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29. Briberie also is Guile, Iob. 15 vlt.
29. Bribery also is Guile, Job 15 Ult.
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Now if any aske me why this sinne should bee auoided in them that desire to profit by the word;
Now if any ask me why this sin should be avoided in them that desire to profit by the word;
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I answere, It is to be auoided as it is a sinne that much dishonors God and the profession of godlinesse: I answer, It is to be avoided as it is a sin that much dishonours God and the profession of godliness:
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It is a shamefull offence in any that would seeme to loue the word; but more particularly the sinnes of deceite are a great impediment in hearing the word: It is a shameful offence in any that would seem to love the word; but more particularly the Sins of deceit Are a great impediment in hearing the word:
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For, first the guile of false opinions and strange doctrine is like a poison to the sincere milk of the word,
For, First the guile of false opinions and strange Doctrine is like a poison to the sincere milk of the word,
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and to be eschewed of all that follow the Truth. Eph. 4.14.15.
and to be Eschewed of all that follow the Truth. Ephesians 4.14.15.
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He. 13.7 Secondly, a heart accustomd to deceit & subtlety, cannot be a plaine and honest heart: and, without a plaine, honest,He. 13.7 Secondly, a heart accustomd to deceit & subtlety, cannot be a plain and honest heart: and, without a plain, honest,
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and good heart, men can neuer receiue, with any fruitfulnesse, the seede of eternall life.
and good heart, men can never receive, with any fruitfulness, the seed of Eternal life.
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Luke 8. Thirdly hee that is false to men, will neuer be true to God, he that will lie to men, will lie to God:Lycia 8. Thirdly he that is false to men, will never be true to God, he that will lie to men, will lie to God:
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Also hee that is not faithfull with men, will compasse God about with deceit, Hosh. 11.12. He will neuer be faithfull in the true treasure, that is vniust in outward things.
Also he that is not faithful with men, will compass God about with deceit, Hush 11.12. He will never be faithful in the true treasure, that is unjust in outward things.
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Tuke 16. Fourthly, it is a sinne that God, in a speciall manner, hates, Psal. 5.7.Tuke 16. Fourthly, it is a sin that God, in a special manner, hates, Psalm 5.7.
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Fiftly, the sinnes of deceit vsually attend vpon some Idoll in the hearts of men, which hath such command ouer the deceitfull person, that hee cannot attend to the word of God,
Fifty, the Sins of deceit usually attend upon Some Idol in the hearts of men, which hath such command over the deceitful person, that he cannot attend to the word of God,
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or not haue leasure to practise it; he is so mastered by this particular corruptition, Ierem. 9. The vse of this may be threefold.
or not have leisure to practise it; he is so mastered by this particular corruptition, Jeremiah 9. The use of this may be threefold.
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For Humiliation to all deceitfull persons, that vse lying, fraud, subtlety and guilefull dealing in their trades and callings,
For Humiliation to all deceitful Persons, that use lying, fraud, subtlety and guileful dealing in their trades and callings,
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and course of dealing, and conuersation with men; they shall neuer prosper in spirituall things. The Ordinances of God are blasted to them:
and course of dealing, and Conversation with men; they shall never prosper in spiritual things. The Ordinances of God Are blasted to them:
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Morouer, there are two cnosiderations which should wonderfully affright such as are accustomed to lying & deceit. Moreover, there Are two cnosiderations which should wonderfully affright such as Are accustomed to lying & deceit.
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First, It is certaine they are wicked men, and haue not the feare of God before their eyes:
First, It is certain they Are wicked men, and have not the Fear of God before their eyes:
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they are the children of the Diuell, and enemies of Righteousnesse; as these places fearefully shew, Psalme 36.1, 3. & 10.7. Rom. 3.13. & 1.29. Acts 13.10.
they Are the children of the devil, and enemies of Righteousness; as these places fearfully show, Psalm 36.1, 3. & 10.7. Rom. 3.13. & 1.29. Acts 13.10.
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Secondly, the curse of God is vpon them; God will weigh them in the balance, Iob. 31.5. They are an abhomination to the Lord, Prou. 11.1. & 20.23. The Lord will surely visit, and his soule will be auenged on such persons, Ierem. 8.26, 27, 29. They shall be destroyed, Psalme 52.4.
Secondly, the curse of God is upon them; God will weigh them in the balance, Job 31.5. They Are an abomination to the Lord, Prou. 11.1. & 20.23. The Lord will surely visit, and his soul will be avenged on such Persons, Jeremiah 8.26, 27, 29. They shall be destroyed, Psalm 52.4.
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They shall not liue out halfe their daies, Psal. 55. vlt. They shall not live out half their days, Psalm 55. Ult.
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And as this is terrible to all deceiuers, so especially to such as are guilty of the aggrauations of the sinne.
And as this is terrible to all deceivers, so especially to such as Are guilty of the aggravations of the sin.
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As, 1. When deceit is couered with smooth words, and a flattering stile, Ierem. 9.8. Prou. 26.24, &c. 2. When men delight in it, and take a contemplatiue kinde of pleasure in their guilefull proiects; As, 1. When deceit is covered with smooth words, and a flattering style, Jeremiah 9.8. Prou. 26.24, etc. 2. When men delight in it, and take a contemplative kind of pleasure in their guileful projects;
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as the voluptuous person doth in his lust:
as the voluptuous person does in his lust:
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When mens bellies prepare deceit; Iob. 15. vlt. not their heads, but their bellies, Psalme 52.2, 4. 3. When men make a trade of it, giue their tongues to euill, and will frame deceit. Psal. 50.19. Bend their Tongues to lies, and teach their tongues to speake lies, and weary themselues to commit iniquitie, Ierem. 9.5. 4. When men thinke all time spent about Gods seruice too long;
When men's bellies prepare deceit; Job 15. Ult. not their Heads, but their bellies, Psalm 52.2, 4. 3. When men make a trade of it, give their tongues to evil, and will frame deceit. Psalm 50.19. Bend their Tongues to lies, and teach their tongues to speak lies, and weary themselves to commit iniquity, Jeremiah 9.5. 4. When men think all time spent about God's service too long;
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they would haue the Sabbaths ouer, that they might practise deceit, Amos. 8.5. 5. When men Sweare deceitfully, Psal. 24.4. 6. When men boast of it, Psal. 52.1, 3.
they would have the Sabbaths over, that they might practise deceit, Amos. 8.5. 5. When men Swear deceitfully, Psalm 24.4. 6. When men boast of it, Psalm 52.1, 3.
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And as deceit is aggrauated by the manner, so may it be by the persons vpon whom it is practised:
And as deceit is aggravated by the manner, so may it be by the Persons upon whom it is practised:
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and so it is an aggrauation to deceiue ones neighbour and ones brother, Ier. 9 ▪ 5: and so it is to deceiue the harmlesse, and quiet of the Land, Psal. 35.20. And as by the persons, so by the time:
and so it is an aggravation to deceive ones neighbour and ones brother, Jeremiah 9 ▪ 5: and so it is to deceive the harmless, and quiet of the Land, Psalm 35.20. And as by the Persons, so by the time:
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It is an aggrauation, when men imagine deceit (as the Prophet Dauid saith) all the day long, Psal. 38.12.
It is an aggravation, when men imagine deceit (as the Prophet David Says) all the day long, Psalm 38.12.
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Now, if the former terrors belong to deceitfull persons in the generall, how much more to them that are guilty of deceit with all these or any of these aggrauations.
Now, if the former terrors belong to deceitful Persons in the general, how much more to them that Are guilty of deceit with all these or any of these aggravations.
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Some one might heer say, We feel the sweetnes of it: we growe rich by it; some one might her say, We feel the sweetness of it: we grow rich by it;
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and we see many men in the world wexed great by the same courses: and if wee should not lie and deceiue, wee might giue-ouer our trades, &c. For answer heerunto;
and we see many men in the world waxed great by the same courses: and if we should not lie and deceive, we might give-over our trades, etc. For answer hereunto;
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Let all such knowe, that though it be true, that some men are wext great and rich by such courses,
Let all such know, that though it be true, that Some men Are waxed great and rich by such courses,
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yea, though they bee fat and shine, yet the Lord will visit them, and his soule will be auenged vpon them, Ier. 5.28.29:
yea, though they be fat and shine, yet the Lord will visit them, and his soul will be avenged upon them, Jeremiah 5.28.29:
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For, wealth gotten by vanity shall be diminished, Pro. 13.11: and the tabernacles of bribery and deceit shall bee desolate, Mich. 6.10.
For, wealth got by vanity shall be diminished, Pro 13.11: and the Tabernacles of bribery and deceit shall be desolate, Mich. 6.10.
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to the 16. All such as conceiue with guile (by that time they haue reckoned their moneths aright,
to the 16. All such as conceive with guile (by that time they have reckoned their months aright,
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though they growe neuer so big) shall bring forth nothing but winde and vanity, Iob 15. vlt.
though they grow never so big) shall bring forth nothing but wind and vanity, Job 15. Ult.
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What shall be giuen thee, or what shall bee done vnto thee, O thou lying and deceitfull tongue? thou shalt be smitten with some strange and strong hand of God,What shall be given thee, or what shall be done unto thee, Oh thou lying and deceitful tongue? thou shalt be smitten with Some strange and strong hand of God,
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as with the arrows of the mighty:
as with the arrows of the mighty:
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so as thy stroke shall be incurable and deadly, and thy destruction shall be as with the coals of Iuniper, that is, both fierce in respect of thy self,
so as thy stroke shall be incurable and deadly, and thy destruction shall be as with the coals of Juniper, that is, both fierce in respect of thy self,
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and pleasing in respect of others. For, men are wonderfully well pleased, when they obserue, that ill-gotten goods doo not prosper.
and pleasing in respect of Others. For, men Are wonderfully well pleased, when they observe, that ill-gotten goods do not prosper.
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This hand of God smels like the burning of Iuniper.
This hand of God smells like the burning of Juniper.
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Some others might say, We are seruants, and we must ly, and defraud others to satisfie our masters.
some Others might say, We Are Servants, and we must lie, and defraud Others to satisfy our Masters.
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The Prophet Zephany reports, that the Lord wil punish all those very seruants that fill their masters houses with violence and deceit ;
The Prophet Zephany reports, that the Lord will Punish all those very Servants that fill their Masters houses with violence and deceit;
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the seruants (I say) as well as their masters. the Servants (I say) as well as their Masters.
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But, might some others say, My courses are so secret, that my deceit shall neuer be found out.
But, might Some Others say, My courses Are so secret, that my deceit shall never be found out.
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Let such men learn, that the Lord found out this sinne in Ephraim, Hosh. 11. and will punish it, though Ephraim said he was grown rich,
Let such men Learn, that the Lord found out this sin in Ephraim, Hush 11. and will Punish it, though Ephraim said he was grown rich,
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and in all his labours they should finde none iniquity in him, that were sinne. He thought himself sure enough for being discouered:and in all his labours they should find none iniquity in him, that were sin. He Thought himself sure enough for being discovered:
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and therefore he would contest vehemently, and cry out vpon such dishonesty in men, as to vse false words and waights:
and Therefore he would contest vehemently, and cry out upon such dishonesty in men, as to use false words and weights:
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besides, it is worthy to bee obserued, that God many times doth not onely discouer these secret fraudulent courses, but discouers them openly;
beside, it is worthy to be observed, that God many times does not only discover these secret fraudulent courses, but discovers them openly;
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so as their wickednes is shewed before the whole congregation, Pro. 26.26.
so as their wickedness is showed before the Whole congregation, Pro 26.26.
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But, others may say, In other things I am just, and besides I am forward in religion:
But, Others may say, In other things I am just, and beside I am forward in Religion:
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and therefore this offense is not so great. Shall I account thee pure, saith the Lord, with wicked balances? Mich. 6.12.
and Therefore this offence is not so great. Shall I account thee pure, Says the Lord, with wicked balances? Mich. 6.12.
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as if hee would say, All the shewes of religion in the world wil not serue the turn,
as if he would say, All the shows of Religion in the world will not serve the turn,
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if sins of deceit raign in a mans dealing.
if Sins of deceit Reign in a men dealing.
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And therefore the consideration of all this should in the second place instruct vs, and that three waies: And Therefore the consideration of all this should in the second place instruct us, and that three ways:
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First, to look to our owne carriage;
First, to look to our own carriage;
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and, as we desire to liue long, and to see good daies, to refrain our tongues from euill,
and, as we desire to live long, and to see good days, to refrain our tongues from evil,
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and our lips that they speak no guile ; in all our dealing to detest lying and deceit, Psal. 34.13; and so to liue, as we may be alwaies ready to put our selues vpon Iobs triall, Iob 31.4.5.and our lips that they speak no guile; in all our dealing to detest lying and deceit, Psalm 34.13; and so to live, as we may be always ready to put our selves upon Jobs trial, Job 31.4.5.
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Secondly, to lay to heart the consideration of the horrible inundations of deceit, that hath ouerflowed all states and callings of men:
Secondly, to lay to heart the consideration of the horrible inundations of deceit, that hath overflowed all states and callings of men:
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and so it should work in vs both lamentation and supplication before the Lord. For lamentation, we may take vp all the ould complaints of the Prophets:
and so it should work in us both lamentation and supplication before the Lord. For lamentation, we may take up all the old complaints of the prophets:
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Our times haue reacht to the measure of iniquity then reproued; or rather, men now ouerpasse the deeds of those wicked men:
Our times have reached to the measure of iniquity then reproved; or rather, men now overpass the Deeds of those wicked men:
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wickednes is in the middest of vs: deceit and guile depart not from our streets, Psal. 55.11. Treasures of wickednes are in the house of the wicked;
wickedness is in the midst of us: deceit and guile depart not from our streets, Psalm 55.11. Treasures of wickedness Are in the house of the wicked;
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wicked balances, the bagge of deceitfull waights and scant measures (which are an abhomination to the Lord, and for which he threatneth vengeance) euery where to be found, Mich. 6.10.11. Men lay wait, as they that set snares: wicked balances, the bag of deceitful weights and scant measures (which Are an abomination to the Lord, and for which he threatens vengeance) every where to be found, Mich. 6.10.11. Men lay wait, as they that Set snares:
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they set traps to catch, not beasts or fowle, but men. As a cage is full of birds:
they Set traps to catch, not beasts or fowl, but men. As a cage is full of Birds:
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so are mens houses full of deceit and deceiuers.so Are men's houses full of deceit and deceivers.
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It is now the vsuall course for men to wex great and rich withall, Ier 5.26 27 ▪ yea, this sinne so spreadeth, that we may truely say, From the least of them to the greatest of them they are giuen to deceit,
It is now the usual course for men to wex great and rich withal, Jeremiah 5.26 27 ▪ yea, this sin so spreadeth, that we may truly say, From the least of them to the greatest of them they Are given to deceit,
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and will deal falsly, Ier. 6.13. Euery brother will supplant, and euery neighbour will walk with lies and slanders. and will deal falsely, Jeremiah 6.13. Every brother will supplant, and every neighbour will walk with lies and slanders.
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They will deceiue one another, and not speak the truth. A man can dwell no where, but his habitation is in the midst of deceit:
They will deceive one Another, and not speak the truth. A man can dwell no where, but his habitation is in the midst of deceit:
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and therefore certainly God hath a resolution to stretch out his hand still by publike iudgements.
and Therefore Certainly God hath a resolution to stretch out his hand still by public Judgments.
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How can it be, but God must visit and be auenged for these great abominations? What should hee else doo,
How can it be, but God must visit and be avenged for these great abominations? What should he Else do,
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but melt his people in the common fornace of great iudgements for such common sins? Ier. 9.3. to 10. And as it should teach vs lamentation, so it should teach vs supplication too; euen to go to God: and that in two respects.but melt his people in the Common furnace of great Judgments for such Common Sins? Jeremiah 9.3. to 10. And as it should teach us lamentation, so it should teach us supplication too; even to go to God: and that in two respects.
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First, to implore his help and mercy for the Church:
First, to implore his help and mercy for the Church:
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that he would be pleased to spare his people, and keep them from the infection of these vile sins;
that he would be pleased to spare his people, and keep them from the infection of these vile Sins;
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and, if it may stand with his good pleasure, to work a repentance in mens hearts that are guilty of these crimes:
and, if it may stand with his good pleasure, to work a Repentance in men's hearts that Are guilty of these crimes:
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and withall to beseech him for our selues, to keep vs, that we fall not into the hands of deceiuers (for,
and withal to beseech him for our selves, to keep us, that we fallen not into the hands of deceivers (for,
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as it is a sin to deceiue, so is it a misery to be deceiued, Psa. 12.1.2, &c.) and to giue vs wisdome to beware of men, Ier. 9.4. Mat. 10.17. and to deliuer vs from the men of deceit, Psal. 43.1.
as it is a since to deceive, so is it a misery to be deceived, Psa. 12.1.2, etc.) and to give us Wisdom to beware of men, Jeremiah 9.4. Mathew 10.17. and to deliver us from the men of deceit, Psalm 43.1.
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and take heede that he be not bewitched in those things that haue bred hypocrisie in other men.
and take heed that he be not bewitched in those things that have bred hypocrisy in other men.
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Thirdly, it should teach vs (seeing the world is so full of guile, and that it is so hatefull a sin) therefore to honor and esteeme such as we finde to be true hearted;
Thirdly, it should teach us (seeing the world is so full of guile, and that it is so hateful a since) Therefore to honour and esteem such as we find to be true hearted;
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Plaine men with Iacob, without tricks and subtletie, and true Israelites with Nathaniel, in whose hearts and mouths is no guile :Plain men with Iacob, without tricks and subtlety, and true Israelites with Nathaniel, in whose hearts and mouths is no guile:
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Wee should I say loue them, delight in them, and stick to them, neuer to forsake them,
we should I say love them, delight in them, and stick to them, never to forsake them,
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but to account them the very Ornaments of the World, and great lights in this great and generall darkenesse,
but to account them the very Ornament of the World, and great lights in this great and general darkness,
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and to account our selues wonderfull rich and happy in their fellowship and friendship.
and to account our selves wonderful rich and happy in their fellowship and friendship.
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Thirdly, this prohibition of Guile may informe vs, and by intimation shew vs the hatefulnesse of the doctrine of the Papists, Thirdly, this prohibition of Guile may inform us, and by intimation show us the hatefulness of the Doctrine of the Papists,
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and practice in the point of aequiuocation ▪ contrary to the expresse Scripture;
and practice in the point of equivocation ▪ contrary to the express Scripture;
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that forbids all lying and deceiuing of others, and commands vs to speake truth, and that euery one (Priest and people) and that to his neighbour: how much more to the Magistrate? Ephes. 4.25.
that forbids all lying and deceiving of Others, and commands us to speak truth, and that every one (Priest and people) and that to his neighbour: how much more to the Magistrate? Ephesians 4.25.
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And Iob sheweth that wee ought not to talke deceitfully, no not for God, to speake for him what is not right, Iob. 13.7. Lastly, this may be implicitly a singular and secret consolation to honest and vpright harted men, that hate this hatefull sinne of Guile;
And Job shows that we ought not to talk deceitfully, no not for God, to speak for him what is not right, Job 13.7. Lastly, this may be implicitly a singular and secret consolation to honest and upright hearted men, that hate this hateful sin of Guile;
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that speake the truth in their hearts, and make Conscience of their words, I meane those true Nathanaels, of whom Christ speakes:
that speak the truth in their hearts, and make Conscience of their words, I mean those true Nathanaels, of whom christ speaks:
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And for the better imprinting of this vse, I will shew you two things. First, the signes and markes of a man without Guile, euen of a true Israelite.
And for the better imprinting of this use, I will show you two things. First, the Signs and marks of a man without Guile, even of a true Israelite.
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Secondly, the encouragement and comforts that belong to such men, &c. For the first, A true Nathanael hath these prayses and especiall markes: 1. He shunnes Guile in his Spirit as well as in his words or workes: Psal. 32.2. What hee accounts vile to speake, hee accounts vile to thinke.
Secondly, the encouragement and comforts that belong to such men, etc. For the First, A true Nathanael hath these praises and especial marks: 1. He shuns Guile in his Spirit as well as in his words or works: Psalm 32.2. What he accounts vile to speak, he accounts vile to think.
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2. His prayse is of God, and not of men : Rom. 2.26. He more striues to doe good, then to get credit and applause;
2. His praise is of God, and not of men: Rom. 2.26. He more strives to do good, then to get credit and applause;
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and if God accept him, he cares not though all the world deride him. 3. When he confesseth his fault to God, he will not hide his sinne, but confesseth all his sins;
and if God accept him, he Cares not though all the world deride him. 3. When he Confesses his fault to God, he will not hide his sin, but Confesses all his Sins;
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that is, all sorts of sinnes, and his sinne without extenuation, or excuse, Psal. 32.2.5. 4. If he offend, it is of ignorance,
that is, all sorts of Sins, and his sin without extenuation, or excuse, Psalm 32.2.5. 4. If he offend, it is of ignorance,
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and hee will not receiue doctrine of trust;
and he will not receive Doctrine of trust;
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and, if he bee shewed the truth, he quietly yeelds, and giues glory to God, Ioh. 1.46, 47, 48. 5. He is a plaine man,
and, if he be showed the truth, he quietly yields, and gives glory to God, John 1.46, 47, 48. 5. He is a plain man,
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and speakes the truth in his heart: What hee saith, hee saith without fraud or dissembling, he saith it from his heart;
and speaks the truth in his heart: What he Says, he Says without fraud or dissembling, he Says it from his heart;
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his heart and his words agree; hee hateth lying, and all deceite: Psal. 15.2. Zeph. 3.13. though he might gaine neuer so much, yet wil he practise no vntruth. 6. He is a constant man, iust of his word, he will performe his promise, though it be to his owne hindrance, Psalm. 15.4. He will not denie the truth though it be to his extreme danger.
his heart and his words agree; he hates lying, and all deceit: Psalm 15.2. Zephaniah 3.13. though he might gain never so much, yet will he practise no untruth. 6. He is a constant man, just of his word, he will perform his promise, though it be to his own hindrance, Psalm. 15.4. He will not deny the truth though it be to his extreme danger.
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Such men as these, haue many encouragements to hold on their courses. It was a chiefe prayse of Christ, that he was without Guile, 1. Pet. 2.7. and so was it in the Martyres and Saints, Reuel. 14.15. It is one of the signes and markes of Gods houshould seruants, Psal. 15.2. Of a true Conuert, Zeph. 3.13. These men are faithfull with the Saints, and rule with God, Hosh. 11.12. Such as these will abide the Balance (to be weighed) and God will acknowledge their integritie, Iob. 31.5. The wealth of these men gotten by labour and iust dealing, shall increase, when riches gotten by vanitie shall diminish, Prou. 13.11.
Such men as these, have many encouragements to hold on their courses. It was a chief praise of christ, that he was without Guile, 1. Pet. 2.7. and so was it in the Martyrs and Saints, Revel. 14.15. It is one of the Signs and marks of God's household Servants, Psalm 15.2. Of a true Convert, Zephaniah 3.13. These men Are faithful with the Saints, and Rule with God, Hush 11.12. Such as these will abide the Balance (to be weighed) and God will acknowledge their integrity, Job 31.5. The wealth of these men got by labour and just dealing, shall increase, when riches got by vanity shall diminish, Prou. 13.11.
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And those lips of Truth shall be established for euer, when lying tongues shall be but for a moment, Prou ▪ 12.19. And thus much of Guile.
And those lips of Truth shall be established for ever, when lying tongues shall be but for a moment, Prou ▪ 12.19. And thus much of Guile.
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Only before I passe further, it is worthy the noting that he saies of these two first sinnes, that all Malice, and all Guile, must be laid aside: which imports; Only before I pass further, it is worthy the noting that he Says of these two First Sins, that all Malice, and all Guile, must be laid aside: which imports;
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that, howsoeuer some other infirmities be in the Godly, yet they should be found farre from all Malice and Guile;
that, howsoever Some other infirmities be in the Godly, yet they should be found Far from all Malice and Guile;
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not a iot of either of them should be found in them: Malice must be in them in no kinde, nor in no measure;
not a jot of either of them should be found in them: Malice must be in them in no kind, nor in no measure;
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neither secret nor open Malice, neither grudge nor desire of reuenge, neither at home nor abroad,
neither secret nor open Malice, neither grudge nor desire of revenge, neither At home nor abroad,
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neither in ciuill things, nor in matters of Religion, neither in any of the aggrauations, nor in the least drop of it:
neither in civil things, nor in matters of Religion, neither in any of the aggravations, nor in the least drop of it:
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And the like may be said of Guile.
And the like may be said of Guile.
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It were a shamefull thing, that any kinde of Guile should be found in a Christian, in any of his dealings, at any time, with any sort of men, or in any measure.
It were a shameful thing, that any kind of Guile should be found in a Christian, in any of his dealings, At any time, with any sort of men, or in any measure.
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For, if but a drop of Malice, or Guile, be left in vs, It may breake out againe,
For, if but a drop of Malice, or Guile, be left in us, It may break out again,
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and our hearts proue like a festered sore. Malice is like leauen, a little of it will sowre the whole lumpe.
and our hearts prove like a festered soar. Malice is like leaven, a little of it will sour the Whole lump.
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It is like Poyson, a drop may spoyle vs. It is like a coale of fire within, it wants nothing but the Diuell to blow it,
It is like Poison, a drop may spoil us It is like a coal of fire within, it Wants nothing but the devil to blow it,
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What is it can make a man an Hypocrite? First, somtimes feare will doe it:
What is it can make a man an Hypocrite? First, sometimes Fear will do it:
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and •hen into what a flame may it kindle? And therefore wee should all looke to our hearts, to see that we be free from Malice;
and •hen into what a flame may it kindle? And Therefore we should all look to our hearts, to see that we be free from Malice;
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and looke to our waies, that we be guiltie of no kinde of Guile:
and look to our ways, that we be guilty of no kind of Guile:
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Such as are reconciled, should note this point to see to it, that they keepe not the least drop of the poysonfull grudge in their hearts.
Such as Are reconciled, should note this point to see to it, that they keep not the least drop of the poisonful grudge in their hearts.
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It is not enough that they say daily, they will forgiue, or can receiue the Sacrament.
It is not enough that they say daily, they will forgive, or can receive the Sacrament.
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For, if they cannot respect them with a free heart, without reseruation, they are still infected with the disease of Malice. Hypocrisie. ]
For, if they cannot respect them with a free heart, without reservation, they Are still infected with the disease of Malice. Hypocrisy. ]
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The third sinne to be auoided is Hypocrisie. Concerning Hypocrisie, I propound two things to be considered.
The third sin to be avoided is Hypocrisy. Concerning Hypocrisy, I propound two things to be considered.
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First, how many waies men commit Hypocrisie: Secondly, what reasons there are to disswade vs from Hypocrisie.
First, how many ways men commit Hypocrisy: Secondly, what Reasons there Are to dissuade us from Hypocrisy.
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For the first, the Scriptures discouer many waies of the practice of Hypocrisie:
For the First, the Scriptures discover many ways of the practice of Hypocrisy:
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In the 23 of Matthew, our Sauiour notes eight wayes of being guilty of Hypocrisie. 1. To say and not doe :
In the 23 of Matthew, our Saviour notes eight ways of being guilty of Hypocrisy. 1. To say and not do:
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vers. 3. 2. To require much of others, and pleade for great things to be done by others,
vers. 3. 2. To require much of Others, and plead for great things to be done by Others,
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and not at all do it our selues, as we prescribe it to others, verse 4. 3. To doe what we doe to be seene of men, vers. 5. This is at large opened, Math. 6.1. to the middle of the chapter. 4. To affect greatnesse in the respects and entertainments of others, v. 6. to 1•. 5. To do duties of Religion of purpose to hide some foule sin.
and not At all do it our selves, as we prescribe it to Others, verse 4. 3. To do what we do to be seen of men, vers. 5. This is At large opened, Math. 6.1. to the middle of the chapter. 4. To affect greatness in the respects and entertainments of Others, v. 6. to 1•. 5. To do duties of Religion of purpose to hide Some foul since.
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v. 14. 6. To be curious and strict in small matters, and neglect the greater duties, verses 23, 24. 7. To be carefull to auoid outward faults,v. 14. 6. To be curious and strict in small matters, and neglect the greater duties, Verses 23, 24. 7. To be careful to avoid outward Faults,
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and to make no Conscience of the inward foulnesse of the heart, verses 25, 27. 8. To commend and magnifie the godly absent, or of former ages;
and to make no Conscience of the inward foulness of the heart, Verses 25, 27. 8. To commend and magnify the godly absent, or of former ages;
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and to hate and abuse the godly present, and of our owne times, v. 29. to 36. There are diuers other Hypocritical practices noted in other Scripture:
and to hate and abuse the godly present, and of our own times, v. 29. to 36. There Are diverse other Hypocritical practices noted in other Scripture:
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as, 9. To serue God outwardly, and yet our hearts to be carried away with vile distractions, Esay. 28.13.
as, 9. To serve God outwardly, and yet our hearts to be carried away with vile distractions, Isaiah. 28.13.
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This is a chiefe Hypocrisie to be auoided, in such as come to the word. 10. To pray only in the time of sicknes or danger,
This is a chief Hypocrisy to be avoided, in such as come to the word. 10. To pray only in the time of sickness or danger,
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when we are forced to it, and to shew no loue of prayer or delight in God, in time of prosperity or deliuerance, Iob. 27.8, 9. 11. To iudge others seuerely for smaller faults,
when we Are forced to it, and to show no love of prayer or delight in God, in time of Prosperity or deliverance, Job 27.8, 9. 11. To judge Others severely for smaller Faults,
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and to bee guilty themselues of greater crimes, Math. 7.5. 12. To bee iust ouermuch;
and to be guilty themselves of greater crimes, Math. 7.5. 12. To be just overmuch;
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I meane, to make sins where God makes none, Luke 13.15. 13. To be conuinced in his owne Conscience,
I mean, to make Sins where God makes none, Lycia 13.15. 13. To be convinced in his own Conscience,
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and yet not confesse it, nor yeelde, though they know the Truth, Luke 12.56, 57, &c.
and yet not confess it, nor yield, though they know the Truth, Lycia 12.56, 57, etc.
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Thus of the diuers waies of Hypocrisie. There are many reasons to declare the hatefulnesse of this sinne of Hypocrisie:
Thus of the diverse ways of Hypocrisy. There Are many Reasons to declare the hatefulness of this sin of Hypocrisy:
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I will instance only in the reasons from the effects. The effects of Hypocrisie are eyther, first, to others:
I will instance only in the Reasons from the effects. The effects of Hypocrisy Are either, First, to Others:
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Or, secondly to the Hypocrite himselfe. First, to others the Hypocrite is a continuall snare: He walkes in a net, that conuerseth with an Hypocrite, Iob. 34.30.
Or, secondly to the Hypocrite himself. First, to Others the Hypocrite is a continual snare: He walks in a net, that Converseth with an Hypocrite, Job 34.30.
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Secondly, to himselfe the effects of Hypocrisie in the Hypocrite, are both priuatiue and positiue. The priuatiue effects which the Scripture instanceth in, are chiefly three.
Secondly, to himself the effects of Hypocrisy in the Hypocrite, Are both privative and positive. The privative effects which the Scripture Instanceth in, Are chiefly three.
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The first is, that the Hypocrite loseth all his seruice of God;
The First is, that the Hypocrite loses all his service of God;
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In vaine do Hypocrites worship God, Math. 15. Secondly, he infecteth all his gifts and prayses:In vain do Hypocrites worship God, Math. 15. Secondly, he Infecteth all his Gifts and praises:
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Hypocrisie is like leauen, Luke 12.1. It sowreth all gifts and graces;
Hypocrisy is like leaven, Lycia 12.1. It soureth all Gifts and graces;
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a little of it will marre all his prayses and gifts whatsoeuer for the acceptation and vse of them.
a little of it will mar all his praises and Gifts whatsoever for the acceptation and use of them.
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Thirdly, he loseth all reward of his good workes, Math. 6.1. An Hypocrite may doe good workes, though hee neuer doth them well;
Thirdly, he loses all reward of his good works, Math. 6.1. an Hypocrite may do good works, though he never does them well;
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and for the good he doth, may haue his reward with men, but this is all;
and for the good he does, may have his reward with men, but this is all;
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for, from God he shall haue no reward. The Positiue effects of Hypocrisie, may be referred to two heads:
for, from God he shall have no reward. The Positive effects of Hypocrisy, may be referred to two Heads:
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For some effects may fall vpon him; and some effects must and will befall him. The effects that may follow his Hypocrisie are three:
For Some effects may fallen upon him; and Some effects must and will befall him. The effects that may follow his Hypocrisy Are three:
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For, first, he is apt to be seduced by euill Spirits, and the doctrine of Diuels : For, First, he is apt to be seduced by evil Spirits, and the Doctrine of Devils:
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An Hypocrite is in the greatest danger of most men to bee seduced into vile opinions, 1. Tim. 4.1.2.
an Hypocrite is in the greatest danger of most men to be seduced into vile opinions, 1. Tim. 4.1.2.
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Secondly, he may fall into a spirit of slumber: his conscience may be scared with an hot iron.
Secondly, he may fallen into a Spirit of slumber: his conscience may be scared with an hight iron.
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Thirdly, hee may fall into most wofull terrors:
Thirdly, he may fallen into most woeful terrors:
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such a fearfulnesse may surprise the hypocrite, that God may be to him as deuouring fire, and as euerlasting burnings, Esay 33.14. Iob 18.14. The effects that will certainly fall vpon the hypocrite, are these which follow: 1. Iudgement in his owne conscience.
such a fearfulness may surprise the hypocrite, that God may be to him as devouring fire, and as everlasting burnings, Isaiah 33.14. Job 18.14. The effects that will Certainly fallen upon the hypocrite, Are these which follow: 1. Judgement in his own conscience.
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He goes about as a condemned man: for, hee is alwaies condemned in himself. 2. The discouery of all his villany:
He Goes about as a condemned man: for, he is always condemned in himself. 2. The discovery of all his villainy:
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But I think, Lying is not heer meant. Flattering is euill speaking:
But I think, Lying is not her meant. Flattering is evil speaking:
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for, there is nothing hid in his intents and dealings, but all shall be laid open, Luke 12.1.2. 3. The miscarrying of his hope.
for, there is nothing hid in his intents and dealings, but all shall be laid open, Lycia 12.1.2. 3. The miscarrying of his hope.
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The hope of the hypocrite shall perish, Iob 8.11. to 16; and that with these aggrauations:The hope of the hypocrite shall perish, Job 8.11. to 16; and that with these aggravations:
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that his hope will perish, first, easily ; secondly, speedily ; thirdly, vnrecouerably. Easily ;
that his hope will perish, First, Easily; secondly, speedily; Thirdly, unrecoverably. Easily;
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for, God can destroy his hope as easily, as the maid can sweep down the house of the spider with her besome: Speedily ;
for, God can destroy his hope as Easily, as the maid can sweep down the house of the spider with her besom: Speedily;
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for, it will wither while it seems rooted, and is yet green before any other herb:
for, it will wither while it seems rooted, and is yet green before any other herb:
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yea, though it growe vp, yet it is like grasse on the house top: Vnrecouerably ;
yea, though it grow up, yet it is like grass on the house top: Unrecoverably;
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for, his hopes being but as the house of the spider, they will be dashed down for euer;
for, his hope's being but as the house of the spider, they will be dashed down for ever;
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and though he would lean to his house, and take hould of it, yet his hopes shall perish for euer:
and though he would lean to his house, and take hold of it, yet his hope's shall perish for ever:
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and when this day comes, his hopes shall bee as the giuing vp of the ghost.
and when this day comes, his hope's shall be as the giving up of the ghost.
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4. Strange punishments in his death and condemnation.
4. Strange punishments in his death and condemnation.
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And therefore when our Sauiour Christ would expresse a speciall terrour in the plagues of especiall sinners, he saith, They shall haue their portion with hyp•crites and workers of iniquity, Matthew 24. and the last verse. Iob 27.8.
And Therefore when our Saviour christ would express a special terror in the plagues of especial Sinners, he Says, They shall have their portion with hyp•crites and workers of iniquity, Matthew 24. and the last verse. Job 27.8.
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And these effects wil appear the more terrible, if we consider, that the Scriptures take off all the objections of hypocrites;
And these effects will appear the more terrible, if we Consider, that the Scriptures take off all the objections of Hypocrites;
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to shew, that they bee left naked to the fury of God: for, all this will come vpon them;
to show, that they be left naked to the fury of God: for, all this will come upon them;
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Though they be many in number, Iob 15.34. Though they be rich, Iob 27 8. Though they triumph in all jollity now, Iob. 20.5.
Though they be many in number, Job 15.34. Though they be rich, Job 27 8. Though they triumph in all jollity now, Job 20.5.
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Though they be yong, or widows, or fatherlesse, Esay 9.17. Though they cry at their later end, Iob 27.9.
Though they be young, or Widows, or fatherless, Isaiah 9.17. Though they cry At their later end, Job 27.9.
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Though they doo many good deeds, Mat. 6. Though their wickednes be yet hidden, Luke 12.1.2. The vse may be, first, for information; secondly, for instruction; and thirdly, for consolation. First, for information:
Though they do many good Deeds, Mathew 6. Though their wickedness be yet hidden, Lycia 12.1.2. The use may be, First, for information; secondly, for instruction; and Thirdly, for consolation. First, for information:
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and so it may shew vs,
and so it may show us,
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First, what to think of the great shewes of holiness & mortification made in the Church of Rome.
First, what to think of the great shows of holiness & mortification made in the Church of Rome.
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Their fastings, and their prohibition of marriage, vows of chastity, and wilfull pouerty, haue a shew of wisdome and piety, in not sparing the flesh:
Their Fastings, and their prohibition of marriage, vows of chastity, and wilful poverty, have a show of Wisdom and piety, in not sparing the Flesh:
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but, the holy Ghost tels vs, that all this is but hypocrisie, 2. Tim. 4.1.2.3.4. Col. 2. vlt ▪
but, the holy Ghost tells us, that all this is but hypocrisy, 2. Tim. 4.1.2.3.4. Col. 2. Ult ▪
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for, he that praiseth his friend with a loud voice, it shall bee counted to him as a curse.
for, he that Praiseth his friend with a loud voice, it shall be counted to him as a curse.
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2. How miserable the estate of multitudes of our owne people is, by these signes wee may perceiue, that the plague is wondefully spread in Israel.
2. How miserable the estate of Multitudes of our own people is, by these Signs we may perceive, that the plague is wonderfully spread in Israel.
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There are whole congregations of hypocrites, that is, of men that say and doo not, that come neer to God with their lips, There Are Whole congregations of Hypocrites, that is, of men that say and do not, that come near to God with their lips,
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and their heart is far from him, that seldome or neuer pray but when they be sick;
and their heart is Far from him, that seldom or never pray but when they be sick;
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that regard not the inward foulnesse of their hearts, so their liues bee either ciuill, or euill but in secret, Iob. 15.34. Isay. 9.17. Secondly, for instruction;
that regard not the inward foulness of their hearts, so their lives be either civil, or evil but in secret, Job 15.34. Saiah 9.17. Secondly, for instruction;
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and so it should teach vs all to beware of this leauen of Hypocrisie, Luke 12.11. and if we would be thought to haue the true Wisedome from aboue, then let vs shew it by our fruits, that they may be without Hypocrisie, Iam. 3.17.
and so it should teach us all to beware of this leaven of Hypocrisy, Lycia 12.11. and if we would be Thought to have the true Wisdom from above, then let us show it by our fruits, that they may be without Hypocrisy, Iam. 3.17.
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And for the better enforcing of this vse, I will put you in minde of two things:
And for the better enforcing of this use, I will put you in mind of two things:
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First, the sorts of Hypocrisie, you are most in danger of: Secondly, the remedies or preseruatiues against Hypocrisie.
First, the sorts of Hypocrisy, you Are most in danger of: Secondly, the remedies or preservatives against Hypocrisy.
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The sorts are chiefly these. 1. The distraction in Gods worship, which is a most wofull fault, and most common: The sorts Are chiefly these. 1. The distraction in God's worship, which is a most woeful fault, and most Common:
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This was it was shewed before that so angred God, Isaiah, 28.13. 2. Secondly, the omission of priuate worship, I meane to make a shew of Religion and the loue of God,
This was it was showed before that so angered God, Isaiah, 28.13. 2. Secondly, the omission of private worship, I mean to make a show of Religion and the love of God,
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and yet neglect reading of the Scriptures, prayers, conference and secret communion with God:
and yet neglect reading of the Scriptures, Prayers, conference and secret communion with God:
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This as was shewed will prouoke God to stop his eare at our crie, because we do not pray at all times.
This as was showed will provoke God to stop his ear At our cry, Because we do not pray At all times.
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Iob. 27.8, 9. 3. Neglect of mortification of inward sins, and secret faults; taking liberty, so it be but sin in the heart or in secret.Job 27.8, 9. 3. Neglect of mortification of inward Sins, and secret Faults; taking liberty, so it be but since in the heart or in secret.
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This will vndoe thee for euer, if thou looke not to it in time. 4. Affectation of praise and credit with men, to do our workes to be seene of men.
This will undo thee for ever, if thou look not to it in time. 4. Affectation of praise and credit with men, to do our works to be seen of men.
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Now, there are diuers rules to be obserued, if we would not bee poysoned with the raigne of Hypocrisie. 1. Keepe thy selfe in Gods presence; forget not God;
Now, there Are diverse rules to be observed, if we would not be poisoned with the Reign of Hypocrisy. 1. Keep thy self in God's presence; forget not God;
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Remember alwaies that his eyes are vpon thee: Thus Dauid set the Lord alwaies before him, Psalm 16.8.
remember always that his eyes Are upon thee: Thus David Set the Lord always before him, Psalm 16.8.
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And this God commandeth Abraham to doe, if he will bee vpright, Gen. 17. •. 2. Thou must pray much and often to God to create a right Spirit in thee :
And this God commands Abraham to do, if he will be upright, Gen. 17. •. 2. Thou must pray much and often to God to create a right Spirit in thee:
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For, by nature, we haue all double and Hypocriticall harts, Psal. 51.10. 3. Keepe thy heart with all diligence, watching daily & resisting distractions, wauering thoughts and forgetfulnesse.
For, by nature, we have all double and Hypocritical hearts, Psalm 51.10. 3. Keep thy heart with all diligence, watching daily & resisting distractions, wavering thoughts and forgetfulness.
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We are called to blessing, and are the heirs of blessing :
We Are called to blessing, and Are the Heirs of blessing:
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And to this end, mortifie the first beginnings of this sinne in thy heart, mourne for it as soone as thou discernest it,
And to this end, mortify the First beginnings of this sin in thy heart, mourn for it as soon as thou discernest it,
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and iudge thy selfe seriously before God. Iam. 4.8.
and judge thy self seriously before God. Iam. 4.8.
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Math. 23.26. 4. In all matters of well doing bee as secret as may bee, Matthew 6. both in Mercie, Prayer, Fasting, Reading and the like. 5. Be watchfull ouer thy owne waies,Math. 23.26. 4. In all matters of well doing bee as secret as may be, Matthew 6. both in Mercy, Prayer, Fasting, Reading and the like. 5. Be watchful over thy own ways,
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and see to this point, That thou be as carefull of all duties of Godlinesse, in prosperitie as in aduersitie, in health as in sicknesse, Iob 27.9, 10. 6. Conuerse with such as in whom thou discernest true Spirits without Guile, and shun the company of open and known Hypocrites. 7. Be not rash,
and see to this point, That thou be as careful of all duties of Godliness, in Prosperity as in adversity, in health as in sickness, Job 27.9, 10. 6. Converse with such as in whom thou discernest true Spirits without Guile, and shun the company of open and known Hypocrites. 7. Be not rash,
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and easy to condemne other men for Hypocrites, onely because they crosse thy opinions, or humors, or will, or practice.
and easy to condemn other men for Hypocrites, only Because they cross thy opinions, or humours, or will, or practice.
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It is often obserued, that rash censurers, that vsually lash others as Hypocrites, fall at length into some vile kinde of Hypocrisie themselues.
It is often observed, that rash censurers, that usually lash Others as Hypocrites, fallen At length into Some vile kind of Hypocrisy themselves.
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But may we not call an Hypocrite an Hypocrite? Hypocrites are not all of one sort. Some are close Hypocrites: some are open. But may we not call an Hypocrite an Hypocrite? Hypocrites Are not all of one sort. some Are close Hypocrites: Some Are open.
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The open Hypocrite thou maist shew thy dislike of his courses, and auoide him: But the close Hypocrite thou canst not discerne, or not certainely;
The open Hypocrite thou Mayest show thy dislike of his courses, and avoid him: But the close Hypocrite thou Canst not discern, or not Certainly;
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and if thou follow thine owne coniectures, thou maist somtimes condemne a dear childe of God, and approue a detestable Hypocrite.
and if thou follow thine own Conjectures, thou Mayest sometimes condemn a dear child of God, and approve a detestable Hypocrite.
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But how may the open Hypocrite be discerned? By diuers signes. But how may the open Hypocrite be discerned? By diverse Signs.
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First, by an ordinary and vsuall affectation of the prayse of men, in doing good duties. First, by an ordinary and usual affectation of the praise of men, in doing good duties.
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When a man constantly sets himselfe out to the shew, it is an apparant marke of a false heart.
When a man constantly sets himself out to the show, it is an apparent mark of a false heart.
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Marke, that I say an vsuall affectation.
Mark, that I say an usual affectation.
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Secondly, if a man make a shew of the meanes of godlinesse, or liking the meanes of godlinesse,
Secondly, if a man make a show of the means of godliness, or liking the means of godliness,
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or of the persons that are godly;
or of the Persons that Are godly;
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and yet it bee manifest that he hates to be reformed, liues in known grosse faults;
and yet it be manifest that he hates to be reformed, lives in known gross Faults;
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and being rebuked by the word, or seruants of God, will not reforme, but carrieth a grudge at the parties that laboured his reformation:
and being rebuked by the word, or Servants of God, will not reform, but Carrieth a grudge At the parties that laboured his Reformation:
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This is an euident marke of an Hypocrite. Now to judge these is no offence.
This is an evident mark of an Hypocrite. Now to judge these is no offence.
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Thirdly, It is a signe of an Hypocrite, when a man will be godly, and •estrayned,
Thirdly, It is a Signen of an Hypocrite, when a man will be godly, and •estrayned,
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and zealous in some companies, and in other company take liberty for grosse p•ophanenesse.
and zealous in Some companies, and in other company take liberty for gross p•ophanenesse.
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Lastly, he that will be rid of Hypocrisie, must looke to himselfe, to keepe himself free from the causes of it,
Lastly, he that will be rid of Hypocrisy, must look to himself, to keep himself free from the Causes of it,
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as in time of trouble or persecution; men, to auoide dangers, will play the Hypocrites, Luke 12.1, 2, 3, 4, 5.
as in time of trouble or persecution; men, to avoid dangers, will play the Hypocrites, Lycia 12.1, 2, 3, 4, 5.
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Secondly, sometimes desire to get credit, and to bee well thought on (especially when it is mixt with enuie at the respects of others) driues some men headlong into Hypocriticall courses, Math. 6.
Secondly, sometime desire to get credit, and to be well Thought on (especially when it is mixed with envy At the respects of Others) drives Some men headlong into Hypocritical courses, Math. 6.
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Thirdly, sometimes men are emboldned vnto Hypocrisie, by a secret perswasion, that Christ will deferre his comming,
Thirdly, sometime men Are emboldened unto Hypocrisy, by a secret persuasion, that christ will defer his coming,
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and they shall not of a long time be brought to account, Matthew 24.48, 50. Fourthly, men fall into Hypocrisie for gaine, to hide their wicked and deceitfull courses: So the Pharises, Math. 23.14. so 1. Tim. 4.2, 7.
and they shall not of a long time be brought to account, Matthew 24.48, 50. Fourthly, men fallen into Hypocrisy for gain, to hide their wicked and deceitful courses: So the Pharisees, Math. 23.14. so 1. Tim. 4.2, 7.
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Fiftly, forgetfulnesse of God is a great cause of Hypocrisie, and the raigne of it in many harts, Iob 8, 13.
Fifty, forgetfulness of God is a great cause of Hypocrisy, and the Reign of it in many hearts, Job 8, 13.
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Sixtly, Lust, and some vile wickednesse, driues many men and women into Hypocrisie, 2. Tim. 3. These things we must take heede of, and preserue our selues from them, if euer we would not be wretched hypocrites before God.
Sixty, Lust, and Some vile wickedness, drives many men and women into Hypocrisy, 2. Tim. 3. These things we must take heed of, and preserve our selves from them, if ever we would not be wretched Hypocrites before God.
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Thirdly, heer is also consolation to all the godly whom God hath kept vpright, and free from this damned vice (I mean, from the raign of it: Thirdly, her is also consolation to all the godly whom God hath kept upright, and free from this damned vice (I mean, from the Reign of it:
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for, there is no man but hath some dregs of hypocrisie in him). But how may a man knowe that hee is not an hypocrite? By many signes.
for, there is no man but hath Some dregs of hypocrisy in him). But how may a man know that he is not an hypocrite? By many Signs.
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First, when a man had rather bee good, than seem so. First, when a man had rather be good, than seem so.
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Secondly, when a man makes God his secret place, striues & desires secrecie to worship God, Matthew 6.
Secondly, when a man makes God his secret place, strives & Desires secrecy to worship God, Matthew 6.
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Thirdly, when a man loues no sin, but would fain be rid of euery sin, and so hath respect to all Gods commandements.
Thirdly, when a man loves no since, but would fain be rid of every since, and so hath respect to all God's Commandments.
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Fourthly, when a man confesseth his hypocrisie, and mourns for it, and striues against it. Fiftly, when a man accuseth himself for it to others whose respects he most desires.
Fourthly, when a man Confesses his hypocrisy, and mourns for it, and strives against it. Fifty, when a man Accuseth himself for it to Others whose respects he most Desires.
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Sixtly, when a man keeps his heart close to the substance of godlinesse, and labours to bee built vp without distraction in the main things needfull for his saluation,
Sixty, when a man keeps his heart close to the substance of godliness, and labours to be built up without distraction in the main things needful for his salvation,
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and is not carried to spend his time most about vnnecessary or impertinent cares or studies, 1. Tim. 4.2.7.8. Seuenthly, when a man is as carefull to serue God in prosperity, as well as aduersity, Iob 27.9. Eightly, when a man delights in the Almighmighty, and loues all the means by which he findeth any communion with God, Iob 29.9.
and is not carried to spend his time most about unnecessary or impertinent Cares or studies, 1. Tim. 4.2.7.8. Seuenthly, when a man is as careful to serve God in Prosperity, as well as adversity, Job 27.9. Eighth, when a man delights in the Almighmighty, and loves all the means by which he finds any communion with God, Job 29.9.
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Ninthly, when a man, from the hatred of hypocrisie, is stirred vp against hypocrites, cannot abide them,
Ninthly, when a man, from the hatred of hypocrisy, is stirred up against Hypocrites, cannot abide them,
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nor will conuerse with them, Iob 17. verse 8.
nor will converse with them, Job 17. verse 8.
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Lastly, Iob comforts himselfe, that hee was no hypocrite, by three arguments. 1. He would trust in God,
Lastly, Job comforts himself, that he was no hypocrite, by three Arguments. 1. He would trust in God,
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though hee did slay him. 2. Hee would reprooue his waies in Gods sight. 3. He sought Gods presence,
though he did slay him. 2. He would reprove his ways in God's sighed. 3. He sought God's presence,
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and set himself alwaies before him: none of which an hypocrite could doo, Iob 13.15.16. Thus much of Hypocrisie. Enuy. ]
and Set himself always before him: none of which an hypocrite could do, Job 13.15.16. Thus much of Hypocrisy. Envy ]
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The fourth sin to be auoided is Enuy.
The fourth since to be avoided is Envy
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Enuy is nothing else but a vexation or inward displeasure conceiued at the good of another:Envy is nothing Else but a vexation or inward displeasure conceived At the good of Another:
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viz. either anothers credit, gifts, preferment, profit, successe, or the like.viz. either another's credit, Gifts, preferment, profit, success, or the like.
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This sinne, though in the world it bee little thought of, yet in it self is a most fearfull vice;
This sin, though in the world it be little Thought of, yet in it self is a most fearful vice;
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and should be so accounted of by christians, for many reasons. First, if we consider the subiect persons in whom it vsually is.
and should be so accounted of by Christians, for many Reasons. First, if we Consider the Subject Persons in whom it usually is.
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It is found most in naturall men, Tit. 3.3; yea, in silly men, Iob 5.2. This was the sinne of Cain, Gen. 4; yea, of the diuell himself.
It is found most in natural men, Tit. 3.3; yea, in silly men, Job 5.2. This was the sin of Cain, Gen. 4; yea, of the Devil himself.
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The main sin of the diuell was the enuy of mans happinesse. It raigned in the diuelish Gentiles, Rom. 1.29.
The main since of the Devil was the envy of men happiness. It reigned in the devilish Gentiles, Rom. 1.29.
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Secondly, if we con•ider the cause of it, it is for the most part the daughter of pride, Galat. 5.26; sometimes, of couetousnes, Pro. 28.22; and often, of some egregious vile transgression, such as in Rom. 1.29: but euer it is the filthy fruit of the flesh, Gal. 5.25.
Secondly, if we con•ider the cause of it, it is for the most part the daughter of pride, Galatians 5.26; sometime, of covetousness, Pro 28.22; and often, of Some egregious vile Transgression, such as in Rom. 1.29: but ever it is the filthy fruit of the Flesh, Gal. 5.25.
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Thirdly, if wee consider the vile effects of it, which are many: for, 1. It hath done many mischiefs, for which it is infamous.
Thirdly, if we Consider the vile effects of it, which Are many: for, 1. It hath done many mischiefs, for which it is infamous.
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It sould Ioseph into Egypt, Genes. 37: and, which should euer make it abhorred of vs, it kild the Son of God, Mat. 27.8. 2. It deforms our natures:
It should Ioseph into Egypt, Genesis. 37: and, which should ever make it abhorred of us, it killed the Son of God, Mathew 27.8. 2. It deforms our nature's:
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it makes a man suspicious, malitious, contentious: it makes vs to prouoke, backbite, and practise euill against our neighbours.
it makes a man suspicious, malicious, contentious: it makes us to provoke, backbite, and practise evil against our neighbours.
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It is ill for our sight:
It is ill for our sighed:
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for, the enuious man hath alwaies an euill eye, and a cast-down countenance with Cain also many times. 3. It begins euen death and hell, while a man is aliue.
for, the envious man hath always an evil eye, and a Cast-down countenance with Cain also many times. 3. It begins even death and hell, while a man is alive.
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It kils the silly one, Iob 5.2. It destroieth the contentment of his life, and burns him with a kinde of fire vnquenchable.
It kills the silly one, Job 5.2. It Destroyeth the contentment of his life, and burns him with a kind of fire unquenchable.
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It feeds vpon the enuious man, like the moth or worm, by degrees:
It feeds upon the envious man, like the moth or worm, by Degrees:
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and it hasteneth mischief in the enuious man, because it makes the person enuied more glorious;
and it hasteneth mischief in the envious man, Because it makes the person envied more glorious;
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and, besides, it is a vice that driueth a man from among men, in respect of comfortable society:
and, beside, it is a vice that Driveth a man from among men, in respect of comfortable society:
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for, it was long since aduised, Eat not the bread of him that hath an euill eye, Pro. 23.6: and no man by his good will, if he can be free, wil conuerse with such as he perceiues to be enuious.
for, it was long since advised, Eat not the bred of him that hath an evil eye, Pro 23.6: and no man by his good will, if he can be free, will converse with such as he perceives to be envious.
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Fourthly, this place manifestly imports, that it is a notable hindrance to the profit of the word,
Fourthly, this place manifestly imports, that it is a notable hindrance to the profit of the word,
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and so no doubt it is to praier and all piety, as euidently it is a let of charity;
and so no doubt it is to prayer and all piety, as evidently it is a let of charity;
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vnlesse it bee, that men in hypocrisie to disgrace others, will for enuy doo some good:
unless it be, that men in hypocrisy to disgrace Others, will for envy do Some good:
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as they preacht Christ for enuy in the Apostles time, Phil. 1.15. Vses. The vse should be threefold.
as they preached christ for envy in the Apostles time, Philip 1.15. Uses. The use should be threefold.
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First, for instruction, to teach vs to follow the aduice heer giuen, in putting away Enuy, and clensing our hearts of it:
First, for instruction, to teach us to follow the Advice her given, in putting away Envy, and cleansing our hearts of it:
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and to this end, think much of the reasons against it, and withall remember by confession & godly sorrow to clense thy heart carefully of it.
and to this end, think much of the Reasons against it, and withal Remember by Confessi & godly sorrow to cleanse thy heart carefully of it.
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For, those things help wonderfully in the putting of it away.
For, those things help wonderfully in the putting of it away.
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Secondly, this may serue for great reproof of many that professe the fear of God, who daily shame themselues by discouering this vice in themselues.
Secondly, this may serve for great reproof of many that profess the Fear of God, who daily shame themselves by discovering this vice in themselves.
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This was it the Apostle complained of in the Corinthians;
This was it the Apostle complained of in the Corinthians;
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and shewed, that it is a vice which not onely houlds down a Christian from growing,
and showed, that it is a vice which not only holds down a Christian from growing,
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but it makes him look like a carnall man, 1. Cor. 3.3. Thirdly, for consolation, if we finde our selues freed from this vice.
but it makes him look like a carnal man, 1. Cor. 3.3. Thirdly, for consolation, if we find our selves freed from this vice.
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And wee may knowe, that we are not enuious, 1. If we loue the good things in others, And we may know, that we Are not envious, 1. If we love the good things in Others,
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and can rejoice in their prosperity, and mourn for their miseries. 2. If we be vile in our owne eies,
and can rejoice in their Prosperity, and mourn for their misery's. 2. If we be vile in our own eyes,
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and lowly minded. 3. If wee enjoy contentation in our owne estate, and are well pleased to bee that which GOD will haue vs to bee. 4. If in giuing honour wee can hartily go one before another. Thus much of Enuy. Euill speaking. ]
and lowly minded. 3. If we enjoy contentation in our own estate, and Are well pleased to be that which GOD will have us to be. 4. If in giving honour we can heartily go one before Another. Thus much of Envy Evil speaking. ]
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This is the fift sinne to be auoided. If we would profit by Gods word, wee must look to our owne words, &c. Euill speaking, generally taken, comprehends all the faults of the tongue in speaking:
This is the fift sin to be avoided. If we would profit by God's word, we must look to our own words, etc. Evil speaking, generally taken, comprehends all the Faults of the tongue in speaking:
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and so it is true, that a man can neuer be soundly profited by the word till he makes conscience of euil words, as well as euill works.
and so it is true, that a man can never be soundly profited by the word till he makes conscience of evil words, as well as evil works.
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But I think it is taken more restrainedly heer. There are many kindes of euill speaking that are to be auoided. Lying is euill speaking:
But I think it is taken more restrainedly her. There Are many Kinds of evil speaking that Are to be avoided. Lying is evil speaking:
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and it is true, that he who is false to man, will neuer be true to God.
and it is true, that he who is false to man, will never be true to God.
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It is a curse, to be troubled with a flatterer: and it is a kinde of cursed speaking, To flatter.
It is a curse, to be troubled with a flatterer: and it is a kind of cursed speaking, To flatter.
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But I think, this is not meant heer neither.
But I think, this is not meant her neither.
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But I think, the sinnes heer meant are, Backbiting, judging, slandering, and complaining one of another,
But I think, the Sins her meant Are, Backbiting, judging, slandering, and complaining one of Another,
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and all bitternesse of speech between man and man.
and all bitterness of speech between man and man.
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These hinder charity, and prouoke God, and let the growth of piety in the harts and liues of men.
These hinder charity, and provoke God, and let the growth of piety in the hearts and lives of men.
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And therefore these kindes of euill speaking should be detested of Christians, and altogether laid aside.
And Therefore these Kinds of evil speaking should be detested of Christians, and altogether laid aside.
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These sins as they are hatefull in themselues, and in the least degree, or in any kinde:
These Sins as they Are hateful in themselves, and in the least degree, or in any kind:
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so Euill speaking is made more vile in the aggrauations of it. It is euill to speake euill any way, or of any:
so Evil speaking is made more vile in the aggravations of it. It is evil to speak evil any Way, or of any:
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But it is much more vile, First, when we speak euill of the absent, that cannot defend them selues:
But it is much more vile, First, when we speak evil of the absent, that cannot defend them selves:
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Backbiting is a hatefull degree of euill speaking, 2. Cor. 12.10. Psal. 140.11. Secondly, when wee speake euill of such, as God hath humbled, or afflicted: Leuit. 19.14. Obad. 12. Prou. 26.28.
Backbiting is a hateful degree of evil speaking, 2. Cor. 12.10. Psalm 140.11. Secondly, when we speak evil of such, as God hath humbled, or afflicted: Levites 19.14. Obadiah 12. Prou. 26.28.
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Thirdly, when wee shall speake euill of such, as are in authoritie. Eccles. 10. vlt. Iud. 8. Leuit. 19.
Thirdly, when we shall speak evil of such, as Are in Authority. Eccles. 10. Ult. Iud. 8. Levites 19.
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Fourthly, when we speak euill of the godly, especially before the wicked, or for things indifferent, or without cause: Iames 4.9. Rom. 14. Psal. 31.18. or for lesser failings: Math. 7, 1.2. but especially their good conuersation: 1. Pet. 3.16. Fiftly ▪ When wee speake euill of our professed friends: Psal. 5.6.13. Lament. 1.2. Sixtly, when wee speak euill of Gods messengers, taxing their persons:
Fourthly, when we speak evil of the godly, especially before the wicked, or for things indifferent, or without cause: James 4.9. Rom. 14. Psalm 31.18. or for lesser failings: Math. 7, 1.2. but especially their good Conversation: 1. Pet. 3.16. Fifty ▪ When we speak evil of our professed Friends: Psalm 5.6.13. Lament. 1.2. Sixty, when we speak evil of God's messengers, taxing their Persons:
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as, their cariage, especially when they labour, & take paines, watching ouer vs for our goods: Ierem. 26.8.9. & 18.18. Amos 5.10. 2. Cor. 3.6.16. 1. Tim. 4.10. Ierem. 15.10. 1. Cor. 4.3.5. Seuenthly, when we speake euill of father & mother, or such as are neerely knit vnto vs:
as, their carriage, especially when they labour, & take pains, watching over us for our goods: Jeremiah 26.8.9. & 18.18. Amos 5.10. 2. Cor. 3.6.16. 1. Tim. 4.10. Jeremiah 15.10. 1. Cor. 4.3.5. Seuenthly, when we speak evil of father & mother, or such as Are nearly knit unto us:
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so it is also monstrous vncomely to see the wife speak euil of the husband, or contrariwise: Prou. 20.20. Leuit. 20.9. Mich. 7.6.
so it is also monstrous uncomely to see the wife speak evil of the husband, or contrariwise: Prou. 20.20. Levites 20.9. Mich. 7.6.
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Eightthly, when we speak euill of godliness, euen of the good way of God, calling sweet sowre, and good euil, Esay, 5, 20. scorning Gods Sabbaths,
Eighthly, when we speak evil of godliness, even of the good Way of God, calling sweet sour, and good evil, Isaiah, 5, 20. scorning God's Sabbaths,
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and deriding sanctification, and reformation of life, 1. Cor. 15 32.33. Acts, 19.9. especially, when wee doe it out of an inward hatred of holy duties:
and deriding sanctification, and Reformation of life, 1. Cor. 15 32.33. Acts, 19.9. especially, when we do it out of an inward hatred of holy duties:
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Let such take heed of despighting the spirit of grace : Heb. 10.29. Ninthly, when men speake euill of God himselfe:
Let such take heed of despiting the Spirit of grace: Hebrew 10.29. Ninthly, when men speak evil of God himself:
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as doth the swearer, and for-swearer, the murmurer, and such as reason Atheistically, against the nature, counsells, or prouidence of God: Comm. 3. Psal. 73.9.
as does the swearer, and forswearer, the murmurer, and such as reason Atheistically, against the nature, Counsels, or providence of God: Comm 3. Psalm 73.9.
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And as euill speaking may bee aggrauated by the persons against whom: so may it bee by the manner :
And as evil speaking may be aggravated by the Persons against whom: so may it be by the manner:
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For if it bee euill to speake euill in any fashion, then is it much more euill,
For if it be evil to speak evil in any fashion, then is it much more evil,
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First, to raile: 1. Cor. 6.10. mouth full of cursing: Psalme, 10, 7. Rom. 3.14. Secondly, to complaine in all places for slight occasions, or trespasses.
First, to rail: 1. Cor. 6.10. Mouth full of cursing: Psalm, 10, 7. Rom. 3.14. Secondly, to complain in all places for slight occasions, or Trespasses.
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Thirdly, to hide hatred, with lying lips: Psalme, 62.4. Prou. 10.18. Psal. 41.6. Fourthly, to goe about to carry tales, and slanders, Leuit. 19.
Thirdly, to hide hatred, with lying lips: Psalm, 62.4. Prou. 10.18. Psalm 41.6. Fourthly, to go about to carry tales, and slanders, Levites 19.
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Fiftly, to speake euill of others, when wee are guilty of the same offences our selues, or greater. Rom. 2.1.2.3. Math. 7.1.3.
Fifty, to speak evil of Others, when we Are guilty of the same offences our selves, or greater. Rom. 2.1.2.3. Math. 7.1.3.
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Sixtly, to reueale secrets, this is slander: Pro. 11 ▪ 13.
Sixty, to reveal secrets, this is slander: Pro 11 ▪ 13.
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Neither are men free from this vice, or guilt, when they are whisperers, and doe it secretly,
Neither Are men free from this vice, or guilt, when they Are whisperers, and do it secretly,
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and as many doe with charge that they speake not of it againe, yet them selues in the very next company will tel it out againe: 2. Cor. 12.20.
and as many do with charge that they speak not of it again, yet them selves in the very next company will tell it out again: 2. Cor. 12.20.
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Nor when they ioine with their euill speaking the acknowledgement of their praises of whom they speak.
Nor when they join with their evil speaking the acknowledgement of their praises of whom they speak.
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For many times their [ but ] tendes to a greater defamation, and by praising them they only saue them selues from blame,
For many times their [ but ] tends to a greater defamation, and by praising them they only save them selves from blame,
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and intend thereby to enforce their defamation the more. Nor is it an extenuation, when they reuile their inferiors:
and intend thereby to enforce their defamation the more. Nor is it an extenuation, when they revile their inferiors:
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For, Masters must not threaten their seruants, Eph. 6.9. nor parents must not prouoke their children to wrath : Eph. 6.4. nor husbands be bitter to their wiues: Col. 3.9.
For, Masters must not threaten their Servants, Ephesians 6.9. nor Parents must not provoke their children to wrath: Ephesians 6.4. nor Husbands be bitter to their wives: Col. 3.9.
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Nor great men may Lord it ouer their poor tenants, or people:
Nor great men may Lord it over their poor tenants, or people:
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Prou. 13, 8. Nor men, that excell in gifts, bee masterly in their wordes to their inferiors in gifts: Iames, 3.1.Prou. 13, 8. Nor men, that excel in Gifts, be masterly in their words to their inferiors in Gifts: James, 3.1.
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Nor when men reuile being reuiled: For, this is also prohibited vnto Christians. 1. Pet. 3.9. Ther are also many reasons, why wee should put away euill speaking. First, from commaundement.
Nor when men revile being reviled: For, this is also prohibited unto Christians. 1. Pet. 3.9. There Are also many Reasons, why we should put away evil speaking. First, from Commandment.
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Men are streightly charged by God to refrain their tongues from euill: Psal. 34. and not to speak euill one of another : Iames, 4.9. to speak euill of no man: Tit. 3.1. nor to render reuiling for reuiling.
Men Are streightly charged by God to refrain their tongues from evil: Psalm 34. and not to speak evil one of Another: James, 4.9. to speak evil of no man: Tit. 3.1. nor to render reviling for reviling.
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1. Pet. 3.9 we must blesse, and not curse: Rom. 12.14. Secondly, from the consideration of our own persons, and estates in Christ.
1. Pet. 3.9 we must bless, and not curse: Rom. 12.14. Secondly, from the consideration of our own Persons, and estates in christ.
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and therefore it is monstrous vncomely for vs, that are free borne, to vse such seruile and base language 1. Pet 3.9. Thirdly, from example.
and Therefore it is monstrous uncomely for us, that Are free born, to use such servile and base language 1. Pet 3.9. Thirdly, from Exampl.
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Michael the Archangell, when hee contended with the Diuell, durst not bring against him any railing accusation :Michael the Archangel, when he contended with the devil, durst not bring against him any railing accusation:
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Iude 9. The Apostle sheweth their practice herein ▪ being persecuted they suffer it: being reuiled, they bless 1 Cor. 4.12.
Iude 9. The Apostle shows their practice herein ▪ being persecuted they suffer it: being reviled, they bless 1 Cor. 4.12.
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When Shemei cursed Dauid, and called him a son of Beliall, and a bloody man, hee saied:
When Shimei cursed David, and called him a son of Belial, and a bloody man, he said:
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Let him curse, because the Lord hath said vnto him, curse Dauid, It may bee the Lord will looke vpon my affliction, Let him curse, Because the Lord hath said unto him, curse David, It may be the Lord will look upon my affliction,
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and the Lord will requite mee good for his cursing this day. and the Lord will requite me good for his cursing this day.
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Thus hee bore it, though he continued cursing, and cast stones, and dust at him: 2. Sam. 16.8.10.11.12.13.
Thus he boar it, though he continued cursing, and cast stones, and dust At him: 2. Sam. 16.8.10.11.12.13.
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But aboue all wee should learne this of our Sauiour Christ, In whome was found no guile, in his mouth, who,
But above all we should Learn this of our Saviour christ, In whom was found no guile, in his Mouth, who,
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when hee was reuiled, reuiled not againe, when hee suffered, hee threatned not, but committed him selfe to him, that iudgeth righteously: 1. Pet. 2.23.when he was reviled, reviled not again, when he suffered, he threatened not, but committed him self to him, that Judgeth righteously: 1. Pet. 2.23.
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Fourthly, from the causes of it. Bitter speaking comes from a bitter root of a cursed disposition in our natures: Heb. 12.14.15. It proceedes sometimes from enuy at the good of others, sometimes from malice and secret grudge, sometimes from guile and fraudulent purposes, sometimes from Hypocrisy also:
Fourthly, from the Causes of it. Bitter speaking comes from a bitter root of a cursed disposition in our nature's: Hebrew 12.14.15. It proceeds sometime from envy At the good of Others, sometime from malice and secret grudge, sometime from guile and fraudulent Purposes, sometime from Hypocrisy also:
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For, he that is much in iudging other men, is seeldome without great store of Hypocrisy in his hart.
For, he that is much in judging other men, is seldom without great store of Hypocrisy in his heart.
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Well therefore is this sinne put last in the Catalogue, as that, which may bee engendred of any of the former. Fiftly, from the effects;
Well Therefore is this sin put last in the Catalogue, as that, which may be engendered of any of the former. Fifty, from the effects;
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Effects I say both of restraining it, and committing it.
Effects I say both of restraining it, and committing it.
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If wee did restraine iudging, reuiling, backbiting, and all bitternes, How happy would our liues bee;
If we did restrain judging, reviling, backbiting, and all bitterness, How happy would our lives be;
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How comfortable would our conuersation bee? Wee should liue long and see good daies : Psalme, 34.12. Besides:
How comfortable would our Conversation be? we should live long and see good days: Psalm, 34.12. Beside:
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it is a wonderfull praise of the gifts of God, and signe of a large measure of grace, to auoid euill speaking:
it is a wonderful praise of the Gifts of God, and Signen of a large measure of grace, to avoid evil speaking:
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He is a perfect man, that sinneth not in these customary sinnes of the tongue, Iames, 3.2. and it is alwaies a mans Honor to cease from strife, Prou. 20.3. The effects of committing it are many and fowle:He is a perfect man, that Sinneth not in these customary Sins of the tongue, James, 3.2. and it is always a men Honour to cease from strife, Prou. 20.3. The effects of committing it Are many and fowl:
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and that both to others, & to them selues.
and that both to Others, & to them selves.
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First, to others and so first it greeues the spirit of God ▪ by which wee are sealed to the day of redemption.
First, to Others and so First it grieves the Spirit of God ▪ by which we Are sealed to the day of redemption.
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For, a bitter spirit is a wonderfull crosse to that meek spirit of Christ Iesus. Eph. 3.31. secondly, it is a singular iniury to men, at whom wee cast our bitter wordes.
For, a bitter Spirit is a wonderful cross to that meek Spirit of christ Iesus. Ephesians 3.31. secondly, it is a singular injury to men, At whom we cast our bitter words.
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For wee trouble their peace and work much disquietnes:
For we trouble their peace and work much disquietness:
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and besides, when men contend by euill wordes, it can hardly be auoided, but many will bee defiled, yea many besides them selues as they are seuerally inclined to either party, Heb. 12.14.15.
and beside, when men contend by evil words, it can hardly be avoided, but many will be defiled, yea many beside them selves as they Are severally inclined to either party, Hebrew 12.14.15.
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Thirdly, and it is certaine in Gods account, and in mens too, thou wert as good shoot arrowes at them,
Thirdly, and it is certain in God's account, and in men's too, thou Wertenberg as good shoot arrows At them,
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as bitter wordes, and runne them in with swords, or cut them with sharpe razors, as mangle their names and credits, with thy censures, or flanders, or reproaches. Secondly, to them selues.
as bitter words, and run them in with swords, or Cut them with sharp razors, as mangle their names and credits, with thy censures, or flanders, or Reproaches. Secondly, to them selves.
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They bring much hurt to them selues, that accustome them selues to ill language in any of these kindes.
They bring much hurt to them selves, that accustom them selves to ill language in any of these Kinds.
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For, they make them selues guilty of a world of wickednes. Iames, 3.9. First, they wrong the law of God.
For, they make them selves guilty of a world of wickedness. James, 3.9. First, they wrong the law of God.
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For he that iudgeth his brother, condemneth the law: Iam. 4.9.
For he that Judgeth his brother, Condemneth the law: Iam. 4.9.
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Secondly, they transgresse against the lawgiuer, whose proper office is to iudge the waies of all men. Iames, 4.10.
Secondly, they transgress against the lawgiver, whose proper office is to judge the ways of all men. James, 4.10.
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Thirdly, they discouer also their owne folly and weaknes.
Thirdly, they discover also their own folly and weakness.
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For, it is a mans honor to cease from strife, but euery foole will bee meddling: Prou. 20.3.
For, it is a men honour to cease from strife, but every fool will be meddling: Prou. 20.3.
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Fourthly, they shame the profession of Religion. For, this is thank worthy, if a man suffer euill for well doing. 1. Pet. 2.19.
Fourthly, they shame the profession of Religion. For, this is thank worthy, if a man suffer evil for well doing. 1. Pet. 2.19.
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But what a shame is it, when thou suffrest as a busy body in other mens matters: 1. Pet. 4.15. Fiftly, besides it is certaine, Euil wordes corrupt good manners :
But what a shame is it, when thou sufferest as a busy body in other men's matters: 1. Pet. 4.15. Fifty, beside it is certain, Evil words corrupt good manners:
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thou losest so much of thy honesty, and piety, as thou admittest of euill in thy tongue: 1. Cor. 15.33. And if you bite and deuoure one another, take heed you bee not consumed one of another: Gal. 5.15.
thou losest so much of thy honesty, and piety, as thou admittest of evil in thy tongue: 1. Cor. 15.33. And if you bite and devour one Another, take heed you be not consumed one of Another: Gal. 5.15.
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And if thou iudge, thou shalt bee iudged. Hee that is giuen much to censuring, seldome or neuer scapes great censures him selfe:
And if thou judge, thou shalt be judged. He that is given much to censuring, seldom or never escapes great censures him self:
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Math. 7. Sixtly, Besides, also, these courses will encrease vnto greater condemnation :Math. 7. Sixty, Beside, also, these courses will increase unto greater condemnation:
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God may bee prouoked to take thee in hand, and thou maiest be in danger to be plagued for it for euer in Hell, Iam. 3.1. Seuenthly,
God may be provoked to take thee in hand, and thou Mayest be in danger to be plagued for it for ever in Hell, Iam. 3.1. Seuenthly,
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and if this euill vice growe in thee, thou art fit to be cast out of the Communion of Saints:
and if this evil vice grow in thee, thou art fit to be cast out of the Communion of Saints:
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men are charged to auoid thee, and not to eat with thee, 1. Cor. 5.11.
men Are charged to avoid thee, and not to eat with thee, 1. Cor. 5.11.
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And though that censure be not executed by the Church alwaies, yet God many times makes such persons so lothsome, that euery body auoids them as much as they can.
And though that censure be not executed by the Church always, yet God many times makes such Persons so loathsome, that every body avoids them as much as they can.
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Eightthly, further, this very effect heer mentioned should perswade much with vs. It is a sinne that greatly hindereth the profit of the word:
Eighthly, further, this very Effect her mentioned should persuade much with us It is a sin that greatly hindereth the profit of the word:
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bitter-tongued persons neuer grow much in religion.
bitter-tongued Persons never grow much in Religion.
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For, it is required, that we should receiue the word with meeknes, and lay aside all superfluity of maliciousnes ;
For, it is required, that we should receive the word with meekness, and lay aside all superfluity of maliciousness;
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such as this euill speaking in these kindes is, Iam. 1.21. Lastly, as men loue cursing, so it shall come vnto them:
such as this evil speaking in these Kinds is, Iam. 1.21. Lastly, as men love cursing, so it shall come unto them:
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and as they loue not blessing, so it shall be far from them, Psal. 109.17. The vse should be both for Humiliation, and for Instruction. First, for Humiliation.and as they love not blessing, so it shall be Far from them, Psalm 109.17. The use should be both for Humiliation, and for Instruction. First, for Humiliation.
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It may greatly abase many Christians that are extreamly guilty of this sinne. How hath this wickednesse preuailed in many places!
It may greatly abase many Christians that Are extremely guilty of this sin. How hath this wickedness prevailed in many places!
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The way of peace few men haue knowne: there is almost no meekenes, but lying and flattering, and censuring, and rayling, and slandering,
The Way of peace few men have known: there is almost no meekness, but lying and flattering, and censuring, and railing, and slandering,
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and reproach vpon reproach, and back-biting euery where:
and reproach upon reproach, and backbiting every where:
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Yea, what are the families of the most, but as so many kennels of Curres, such snarling,
Yea, what Are the families of the most, but as so many kennels of Curs, such snarling,
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and biting, and prouoking one another? Husbands bitter to their Wiues; Wiues contentions, like a continuall dropping;
and biting, and provoking one Another? Husbands bitter to their Wives; Wives contentions, like a continual dropping;
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Masters threatning their Seruants, and Seruants answering again and cursing their Masters. How are the liues of the most, destitute of contentm•nt, and their states of prosperitie,
Masters threatening their Servants, and Servants answering again and cursing their Masters. How Are the lives of the most, destitute of contentm•nt, and their states of Prosperity,
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euen by reason of this sinne?
even by reason of this sin?
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But, let all that feare God, learne from henceforth to make more conscience of their words,
But, let all that Fear God, Learn from henceforth to make more conscience of their words,
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and refraine their lips from euill.
and refrain their lips from evil.
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Quest. But what should a man doe to keepe himself free from this vice, or that this fountaine of euill speaking may be dried vp?Quest. But what should a man do to keep himself free from this vice, or that this fountain of evil speaking may be dried up?
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Ans. He that would restraine himselfe from being guilty of back-biting, iudging, reuiling, or any kinde of euill speaking, must obserue such rules as these. Ans. He that would restrain himself from being guilty of backbiting, judging, reviling, or any kind of evil speaking, must observe such rules as these.
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First, He must learne to speake well to God, and of godlinesse:
First, He must Learn to speak well to God, and of godliness:
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if we did study that holy language of speaking to God by prayer, we would be easily fitted for the gouernment of our tongs toward men:
if we did study that holy language of speaking to God by prayer, we would be Easily fitted for the government of our tongue's towards men:
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we speak ill to men, because we pray but ill to God.
we speak ill to men, Because we pray but ill to God.
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Secondly, he must lay this rule vpon himselfe, and watch to the performance of it, he must studie to be quiet, and meddle with his owne businesse, and not meddle with the strife that belongs not to him;
Secondly, he must lay this Rule upon himself, and watch to the performance of it, he must study to be quiet, and meddle with his own business, and not meddle with the strife that belongs not to him;
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resoluing, that he will neuer suffer, as a busie bodie in other mens matters. 1. Thes. 4. 1. Pet. 4.15.
resolving, that he will never suffer, as a busy body in other men's matters. 1. Thebes 4. 1. Pet. 4.15.
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Thirdly, hee must keepe a Catalogue of his owne faults continually in his minde:
Thirdly, he must keep a Catalogue of his own Faults continually in his mind:
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when we are so apt to taxe others, it is because wee forget our owne wickednesse.
when we Are so apt to Tax Others, it is Because we forget our own wickedness.
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Fourthly, his words must be few :
Fourthly, his words must be few:
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for, in a multitude of words there cannot want sinne, and vsually this sinne is neuer absent.
for, in a multitude of words there cannot want sin, and usually this sin is never absent.
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Fiftly, he must not allow himselfe libertie to thinke euill. A suspicious person will speake euill.
Fifty, he must not allow himself liberty to think evil. A suspicious person will speak evil.
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Sixtly, he must pray to God to set a watch before the doors of his lippes.
Sixty, he must pray to God to Set a watch before the doors of his lips.
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Seuenthly, he must auoide vaine and prouoking companie.
Seuenthly, he must avoid vain and provoking company.
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It may be obserued often, that when men get into idle companie (which perhaps they like not) the very complement of discoursing extracteth euill speaking to fill vp the time;
It may be observed often, that when men get into idle company (which perhaps they like not) the very compliment of discoursing extracteth evil speaking to fill up the time;
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especially, he must auoide the company of censurers: for, their ill language, though at first disliked, is insensibly learned.
especially, he must avoid the company of censurers: for, their ill language, though At First disliked, is insensibly learned.
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Eightly, he must especially striue to get meeknesse, and to be soft, and shew his meeknesse to all men. Tit. 3.1.2. Ninthly, if he haue this way offended, then let him follow that counsell, Let his owne words grieue him, Psal. 56.5; that is, let him humble himselfe seriously for it before God by harty repentance:
Eighth, he must especially strive to get meekness, and to be soft, and show his meekness to all men. Tit. 3.1.2. Ninthly, if he have this Way offended, then let him follow that counsel, Let his own words grieve him, Psalm 56.5; that is, let him humble himself seriously for it before God by hearty Repentance:
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this sin is seldome mended, because it is seldome repented of. Quest. But what should I doo to auoid euill speaking in others?
this since is seldom mended, Because it is seldom repented of. Quest. But what should I do to avoid evil speaking in Others?
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Ans. First, liue honestly & without offense: and then though men be neuer so crooked and peruerse, yet either they will be silent, Ans. First, live honestly & without offence: and then though men be never so crooked and perverse, yet either they will be silent,
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or in the day of Gods visitation they will glorifie God, Phil. 2.15. 1. Pet. 2. verse 13.
or in the day of God's Visitation they will Glorify God, Philip 2.15. 1. Pet. 2. verse 13.
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Secondly, if men will yet reuile, learn of Dauid and Christ, and the godly, to be patient,
Secondly, if men will yet revile, Learn of David and christ, and the godly, to be patient,
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and not reuile again, but rather blesse them, 1. Pet. 3.5. and 2.23. 1. Cor. 4.12.
and not revile again, but rather bless them, 1. Pet. 3.5. and 2.23. 1. Cor. 4.12.
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Thirdly, if men be still vnreasonable and absurde, betake thy self to praier: and then either God will turn their hearts, or quiet thine, Psal. 104 2.3.4.
Thirdly, if men be still unreasonable and absurd, betake thy self to prayer: and then either God will turn their hearts, or quiet thine, Psalm 104 2.3.4.
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Fourthly, thou must not giue thy heart to all that men say ;
Fourthly, thou must not give thy heart to all that men say;
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he dislikes them, and would fain be rid of them: whereas the wicked think their liues naked without them.
he dislikes them, and would fain be rid of them: whereas the wicked think their lives naked without them.
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Thirdly, that true grace and respect of the word of God must put off and banish all these things.
Thirdly, that true grace and respect of the word of God must put off and banish all these things.
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It is not a desire for a fit, but is renewed daily, as the appetite to our appointed food is:
It is not a desire for a fit, but is renewed daily, as the appetite to our appointed food is:
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but be sometimes as a deaf man that hears not, and as a dumb man in whose mouth are no words of reproof, Eccles. 7.23.24. Psalm 38.13.14. Fiftly, if yet thou be pursued, then remember this comfort, The curse that is causelesse shall not com, Pro. 26.2: and though they curse, yet God will blesse, Psal. 109.28. God will turn their cursing into a blessing, and he will curse them that curse thee, Numb. 24.9.: and if thy reproaches bee for the cause of religion and righteousnes, blessed art thou that art accounted worthy to suffer for it:
but be sometime as a deaf man that hears not, and as a dumb man in whose Mouth Are no words of reproof, Eccles. 7.23.24. Psalm 38.13.14. Fifty, if yet thou be pursued, then Remember this Comfort, The curse that is causeless shall not come, Pro 26.2: and though they curse, yet God will bless, Psalm 109.28. God will turn their cursing into a blessing, and he will curse them that curse thee, Numb. 24.9.: and if thy Reproaches be for the cause of Religion and righteousness, blessed art thou that art accounted worthy to suffer for it:
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For, Great is thy reward in heauen, Mat. 5.11. Acts 5.41. Thou hast cause to rejoice in such contumelies, 2, Cor. 12.10. Hitherto of the catalogue of sinnes to be auoided.
For, Great is thy reward in heaven, Mathew 5.11. Acts 5.41. Thou hast cause to rejoice in such Contumelies, 2, Cor. 12.10. Hitherto of the catalogue of Sins to be avoided.
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The manner heer follows to be considered of:
The manner her follows to be considered of:
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and that may bee noted from the word laying aside, and from the manner of expressing the sins.
and that may be noted from the word laying aside, and from the manner of expressing the Sins.
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Out of all, there are briefly fiue things may be noted. First, that by nature we are all inclined to and clogged with these sinnes:
Out of all, there Are briefly fiue things may be noted. First, that by nature we Are all inclined to and clogged with these Sins:
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for, that the word laied-aside imports. For, it shewes, that by nature they hang vpon vs, Tit. 3.3: which should teach vs to watch our hearts against these sinnes, seeing they are so naturall to vs; for, that the word laid-aside imports. For, it shows, that by nature they hang upon us, Tit. 3.3: which should teach us to watch our hearts against these Sins, seeing they Are so natural to us;
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and to pursue the reformation of them with so much the more constancy and diligence, by how much it is the more hard to shake off what is naturall to vs. Secondly, it should teach vs to forbeare intemperate words and carriage toward others, in whom wee discern these sinnes so far, as they are infirmities:
and to pursue the Reformation of them with so much the more constancy and diligence, by how much it is the more hard to shake off what is natural to us Secondly, it should teach us to forbear intemperate words and carriage towards Others, in whom we discern these Sins so Far, as they Are infirmities:
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but rather wee should bee soft, and shewe all meeknes to all men; considering, that wee our selues also were infected with the same faults.
but rather we should be soft, and show all meekness to all men; considering, that we our selves also were infected with the same Faults.
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Secondly, that the naturall man is daily guilty of these sinnes, and vseth them as if they were necessary to his well-being. He cannot be without them:
Secondly, that the natural man is daily guilty of these Sins, and uses them as if they were necessary to his well-being. He cannot be without them:
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he wears them as his garments, or betakes himself to them as to his weapons: hee thinks he is adorned by them.
he wears them as his garments, or betakes himself to them as to his weapons: he thinks he is adorned by them.
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This is imported by the metaphor:
This is imported by the metaphor:
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Hee thinks, if hee did not ease himself by hypocrisie, the seruice of God would destroy his contentment.
He thinks, if he did not ease himself by hypocrisy, the service of God would destroy his contentment.
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If he did not vse guile, he should neuer thriue. If he did not vse violent speeches, he should bee despised: and so of the rest.
If he did not use guile, he should never thrive. If he did not use violent Speeches, he should be despised: and so of the rest.
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This may serue to put a difference betwixt the wicked and the godly in the guiltinesse of these sinnes: This may serve to put a difference betwixt the wicked and the godly in the guiltiness of these Sins:
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for, a godly man may by frailty bee tainted with some of these;
for, a godly man may by frailty be tainted with Some of these;
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but then he doth not account them necessary, or place contentment in them, or daily fal into them;
but then he does not account them necessary, or place contentment in them, or daily fall into them;
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He that would haue comfort in his conuersion, or bring sound affections to the word, must take a course to mend these faults, Eph. 4.22. Col. 3.8. This should be for great reproof of such Christians as shame their profession of godliness by not shaking off these faults;
He that would have Comfort in his conversion, or bring found affections to the word, must take a course to mend these Faults, Ephesians 4.22. Col. 3.8. This should be for great reproof of such Christians as shame their profession of godliness by not shaking off these Faults;
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and, besides, greatly darken the comfort of their calling, by walking so carnally heerin, 1. Cor. 3.1.2.3.
and, beside, greatly darken the Comfort of their calling, by walking so carnally herein, 1. Cor. 3.1.2.3.
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Fourthly, for the manner, how these sinnes are to bee auoided in speciall: Heer are diuerse things to be noted.
Fourthly, for the manner, how these Sins Are to be avoided in special: Her Are diverse things to be noted.
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The metaphor imports, that we must lay these things aside, as the Porter laies aside his heauy burden;
The metaphor imports, that we must lay these things aside, as the Porter lays aside his heavy burden;
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or as the Rebell laies aside his Arms and weapons; or as the weary Pilgrim laies aside his foule and troublesome long garments;
or as the Rebel lays aside his Arms and weapons; or as the weary Pilgrim lays aside his foul and troublesome long garments;
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or as the captiue Maid, when she was to be maried, laid aside the garments of her captiuity, Deut. 21.13.
or as the captive Maid, when she was to be married, laid aside the garments of her captivity, Deuteronomy 21.13.
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Now we thus lay them aside chiefly two waies: First, by confessing them, and mourning for them, Heb. 12.
Now we thus lay them aside chiefly two ways: First, by confessing them, and mourning for them, Hebrew 12.
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Secondly, by renouncing and forsaking the practice of them:
Secondly, by renouncing and forsaking the practice of them:
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but then we must further note, that they must be so laid aside, as they bee neuer taken vp again.
but then we must further note, that they must be so laid aside, as they be never taken up again.
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Wee must not lay them aside as we ordinarily doo our garments, to wear them again the next day or the next week.
we must not lay them aside as we ordinarily do our garments, to wear them again the next day or the next Week.
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Besides, it is heer to bee obserued, that these sinnes are not rooted out in a moment.
Beside, it is her to be observed, that these Sins Are not rooted out in a moment.
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A Christian is long laying them aside. He doth speak of the present endeauour:
A Christian is long laying them aside. He does speak of the present endeavour:
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It must bee an euery-daies work, To judge ourselues for them, and resist them, till the power of them be broken.
It must be an everydays work, To judge ourselves for them, and resist them, till the power of them be broken.
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Lastly, we may hence note, that we should giue-ouer the practice, but not the remembrance of our former sinnes. For he sayth, Laying aside ;
Lastly, we may hence note, that we should give-over the practice, but not the remembrance of our former Sins. For he say, Laying aside;
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not burying them, or renting to pieces, or the like phrase, which might import the vtter forgetting of them.
not burying them, or renting to Pieces, or the like phrase, which might import the utter forgetting of them.
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To remember our faultinesse in these things, will keep vs humble, and make vs more innocent and free from them, and more compassionate ouer others.
To Remember our faultiness in these things, will keep us humble, and make us more innocent and free from them, and more compassionate over Others.
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Fiftly, note the extent in setting down the sins to bee auoided:
Fifty, note the extent in setting down the Sins to be avoided:
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whence obserue two things. 1. First, that he saith all malice, all guile, and all euill speaking;
whence observe two things. 1. First, that he Says all malice, all guile, and all evil speaking;
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to note, that a Christian should not beare with himselfe in the least measure of failing in any of these:
to note, that a Christian should not bear with himself in the least measure of failing in any of these:
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If wee would haue God to feed with milk and wine, wee must bee such, as haue a true thirst after it. Isaiah. 55.1.
If we would have God to feed with milk and wine, we must be such, as have a true thirst After it. Isaiah. 55.1.
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Thus of what they cannot doo: what they can and ought to doo, follows.
Thus of what they cannot do: what they can and ought to do, follows.
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For a little of this leauen will sowre the whole lumpe, and a small root of any of these will growe vp to a great deale of trouble and infection. 2. Secondly, In that hee saith Hypocrisies, and Enuies in the plurall number, and so euill speakings:
For a little of this leaven will sour the Whole lump, and a small root of any of these will grow up to a great deal of trouble and infection. 2. Secondly, In that he Says Hypocrisies, and Envies in the plural number, and so evil speakings:
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To note, that wee should search our harts so, as not to tolerate in our selues any kind of these euills.
To note, that we should search our hearts so, as not to tolerate in our selves any kind of these evils.
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It is not enough to bee free from some kindes of Hypocrisy, but we must bee free from all:
It is not enough to be free from Some Kinds of Hypocrisy, but we must be free from all:
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and our sincerity shewes it selfe heerein, that seeing we cannot be wholly rid of Hypocrisy,
and our sincerity shows it self herein, that seeing we cannot be wholly rid of Hypocrisy,
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yet wee will hate it, and striue against euery part, and kinde of it.
yet we will hate it, and strive against every part, and kind of it.
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Verse 2. Verse 2.
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As new borne babes desire the sincere milk of the word, that ye may grow thereby.
As new born babes desire the sincere milk of the word, that you may grow thereby.
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HItherto of the things to be auoided:
HItherto of the things to be avoided:
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Now followes the second thing, and that is, what wee must doe, that wee may profit by the word,
Now follows the second thing, and that is, what we must do, that we may profit by the word,
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namely that wee must get tender and constant affections to the word, if wee would euer grow by it in knowledge and grace:
namely that we must get tender and constant affections to the word, if we would ever grow by it in knowledge and grace:
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and this is set out metaphorically by the comparison of appetite and desire in new born babes vnto milk.
and this is Set out metaphorically by the comparison of appetite and desire in new born babes unto milk.
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The meaning is, that Christians, that would profit, must be like children in their affections to the word:
The meaning is, that Christians, that would profit, must be like children in their affections to the word:
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they must loue it, and long for it, and delight in it, and haue their hartes set vpon it,
they must love it, and long for it, and delight in it, and have their hearts Set upon it,
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as affectionately, as children doe naturally thirst after the brest:
as affectionately, as children do naturally thirst After the breast:
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This is a point of singular vse, and such, as all of vs ought to take notice of, to get our harts rightly framed, and firmed heerein.
This is a point of singular use, and such, as all of us ought to take notice of, to get our hearts rightly framed, and firmed herein.
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The disease of the most hearers lieth in the defect of this:
The disease of the most hearers lies in the defect of this:
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and the happiness of such, as doe thriue apace in godliness, is to bee ascribed to this affectionate loue of the word.
and the happiness of such, as do thrive apace in godliness, is to be ascribed to this affectionate love of the word.
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There be three things about these desires for matter of obseruation, must bee distinctly noted: The first concernes the necessity of this desire: The second, the vtility:
There be three things about these Desires for matter of observation, must be distinctly noted: The First concerns the necessity of this desire: The second, the utility:
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And the third, the true nature of this holy desire. For the first:
And the third, the true nature of this holy desire. For the First:
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It is euident from hence, that all that come to the word, It is indispensably required, that they come with appetite:
It is evident from hence, that all that come to the word, It is indispensably required, that they come with appetite:
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men must bring affection, and desire after the word, if they would euer grow by it.
men must bring affection, and desire After the word, if they would ever grow by it.
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If wee would euer drink freely of the water of life, we must be such as thirst after it: Reuel. 21.6.
If we would ever drink freely of the water of life, we must be such as thirst After it: Revel. 21.6.
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When it is sweet like hony to our tast. Psal. 119.103. Fourthly, Constancy & the renewing of affection.
When it is sweet like honey to our taste. Psalm 119.103. Fourthly, Constancy & the renewing of affection.
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If wee would not haue all successe blasted in vs, we must take heed of loathing the meanes, that is, despising prophecie: 1. Thes. 5.21. For the second:
If we would not have all success blasted in us, we must take heed of loathing the means, that is, despising prophecy: 1. Thebes 5.21. For the second:
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It is likewise euident from hence, that though wee haue many wants, and ignorances, and weaknesses,
It is likewise evident from hence, that though we have many Wants, and ignorances, and Weaknesses,
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yet if wee haue affection to the word, wee shall neuer bee destitute of some happy successe in the vse of it.
yet if we have affection to the word, we shall never be destitute of Some happy success in the use of it.
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The former places assure gods blessing and confirme it, that God will not bee wanting to any, that hath this appetite:
The former places assure God's blessing and confirm it, that God will not be wanting to any, that hath this appetite:
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It is all that God stands vpon. Euery one, that thirsteth may come, and buy and eate, and drink aboundantly:
It is all that God Stands upon. Every one, that Thirsteth may come, and buy and eat, and drink abundantly:
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Isaiah. 55. 1.2, 3. Let vs bee carefull of the condition: to desire the word, as the child doth the milk;Isaiah. 55. 1.2, 3. Let us be careful of the condition: to desire the word, as the child does the milk;
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and God will not faile to giue the successe, wee shall growe by it. Now for the third point.
and God will not fail to give the success, we shall grow by it. Now for the third point.
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It is heer to bee carefully noted what kinde of desire of the word is that, to which this promise is annexed:
It is her to be carefully noted what kind of desire of the word is that, to which this promise is annexed:
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The true desire after the word hath cheefly foure distinct thinges in it. First, Estimation of the word aboue all other outward things.
The true desire After the word hath chiefly foure distinct things in it. First, Estimation of the word above all other outward things.
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When wee can account it a great blessednes to bee chosen of God to this priuiledge to approch vnto him in the courts of his house. Psal. 65.4. Psal. 119.127.128.
When we can account it a great blessedness to be chosen of God to this privilege to approach unto him in the Courts of his house. Psalm 65.4. Psalm 119.127.128.
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When wee can say with Dauid, Oh how amiable are thy tabernacles, and think it better to bee a dore keeper in Gods house,
When we can say with David, O how amiable Are thy Tabernacles, and think it better to be a door keeper in God's house,
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then to dwell in the tents of wickednes: Psal. 84.1.10. When wee esteem the directions, and comforts of Gods word aboue gold and siluer: Psal. 119.127. and with Paul account all things but lost in comparison of the excellent knowledge of Christ, which may bee heer had. Philip. 3.9.
then to dwell in the tents of wickedness: Psalm 84.1.10. When we esteem the directions, and comforts of God's word above gold and silver: Psalm 119.127. and with Paul account all things but lost in comparison of the excellent knowledge of christ, which may be her had. Philip. 3.9.
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Secondly, Longing and appetite after it, as true and certaine, as the very appetite of a childe is to the brest:
Secondly, Longing and appetite After it, as true and certain, as the very appetite of a child is to the breast:
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This is expressed by the similitudes of panting, thirsting, and watching after the word in diuers scriptures:
This is expressed by the Similitudes of panting, thirsting, and watching After the word in diverse Scriptures:
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and when this longing is more vehement, it is set out by the passion of fainting for it,
and when this longing is more vehement, it is Set out by the passion of fainting for it,
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and of the breaking of the soule for it: Psal. 42.1. et 84.2. et 119.20.40. et 131.
and of the breaking of the soul for it: Psalm 42.1. et 84.2. et 119.20.40. et 131.
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Thirdly, Satisfaction and contentment, when wee speed well in the word:
Thirdly, Satisfaction and contentment, when we speed well in the word:
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As the child is quieted, and sleepeth in the rest and vertue of the milk it hath receiued:
As the child is quieted, and Sleepeth in the rest and virtue of the milk it hath received:
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Dauid, saith his soule was satisfied, as with marrow: Psal. 63.1.5. and is graunted of all the godly and chosen ones, Psa. 65.4.David, Says his soul was satisfied, as with marrow: Psalm 63.1.5. and is granted of all the godly and chosen ones, Psa. 65.4.
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Iob, 23. Hee that hath this desire may be found daily waiting at the gates of wisdome: Prou. 8.34. Vse 1. The vse of all may bee cheefly threefold: For,Job, 23. He that hath this desire may be found daily waiting At the gates of Wisdom: Prou. 8.34. Use 1. The use of all may be chiefly threefold: For,
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First it may serue for triall: First it may serve for trial:
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wee should euery one examine our selues, whether wee haue this true desire after the word, or no.
we should every one examine our selves, whither we have this true desire After the word, or no.
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For, if wee find this, wee are sure to prosper: and if we find it not, wee are nothing but staruelings in matter of godliness.
For, if we find this, we Are sure to prosper: and if we find it not, we Are nothing but starvelings in matter of godliness.
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Question. But how may wee know, whether wee haue this estimation, longing after, and constant affection to the word?Question. But how may we know, whither we have this estimation, longing After, and constant affection to the word?
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Answer. It may be knowne diuers waies;Answer. It may be known diverse ways;
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especially if our affections bee grown to any good ripeness, and tenderness, in the measure of them:
especially if our affections be grown to any good ripeness, and tenderness, in the measure of them:
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For it may be euidently discerned.
For it may be evidently discerned.
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First, If we seek the blessing of the word of God, as a cheefe happiness, wee would desire of him in his specially mercy to giue it vnto vs. Psa. 119.68.132.155.144. and so by the constancy of praier we may also discerne the constancy of our appetite.
First, If we seek the blessing of the word of God, as a chief happiness, we would desire of him in his specially mercy to give it unto us Psa. 119.68.132.155.144. and so by the constancy of prayer we may also discern the constancy of our appetite.
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Secondly, If wee can be diligent, and content to take any paines, or bee at any cost, that wee may be prouided of this food, that perisheth not. Ioh. 6.27.
Secondly, If we can be diligent, and content to take any pains, or be At any cost, that we may be provided of this food, that Perishes not. John 6.27.
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Thirdly, If wee can hoord and hide vp the word in our hartes, as worldly men would doe their treasures, Psalme 119.11. Ioying in it as much, as in all riches, Psalme 119.14.162. especially, if wee can batten and wex fat by the contentments of it;
Thirdly, If we can hoard and hide up the word in our hearts, as worldly men would do their treasures, Psalm 119.11. Joying in it as much, as in all riches, Psalm 119.14.162. especially, if we can batten and wex fat by the contentment's of it;
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as carnall men doe, when they liue at harts ease. Psalme 119.70. Fourthly, If it will still our crying:
as carnal men do, when they live At hearts ease. Psalm 119.70. Fourthly, If it will still our crying:
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that is, If it will comfort vs, and quiet our harts in all distresses: Psal. 119.50.143.92.
that is, If it will Comfort us, and quiet our hearts in all Distresses: Psalm 119.50.143.92.
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so as nothing shall offend vs. verse. 165. Fiftly, If we make haste and come willingly at the time of assembling: Psalm. 110.3.
so as nothing shall offend us verse. 165. Fifty, If we make haste and come willingly At the time of assembling: Psalm. 110.3.
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But especially, if we make haste, and not delay in practising, what we learn thence: Psal. 119.60. Sixtly, If we be thankfull to God, and abound in the free will offrings of our mouthes for the good we get by the word: Psal. 119.7.108.164.171.
But especially, if we make haste, and not Delay in practising, what we Learn thence: Psalm 119.60. Sixty, If we be thankful to God, and abound in the free will offerings of our mouths for the good we get by the word: Psalm 119.7.108.164.171.
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Seauenthly, If we can bee truly greeued, and say with Dauid, Sorow takes hould on vs,
Seauenthly, If we can be truly grieved, and say with David, Sorrow Takes hold on us,
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because the wicked keep not gods lawe 119.159. Eightthly, If we delight to talk of gods word, and to speak of his wondrous works discouered in his word. Psal. 119.27.172, &c. These things and the like are in them that haue their affections tender, and striuing in them:
Because the wicked keep not God's law 119.159. Eighthly, If we delight to talk of God's word, and to speak of his wondrous works discovered in his word. Psalm 119.27.172, etc. These things and the like Are in them that have their affections tender, and striving in them:
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yea, if this sinne bee but in the thoughts, and bee yeelded to and delighted in,
yea, if this sin be but in the thoughts, and be yielded to and delighted in,
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Now whereas many of gods children may haue true desire to the word, and yet not find euidently some of these signes:
Now whereas many of God's children may have true desire to the word, and yet not find evidently Some of these Signs:
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therfore I will giue other signes of true affection to the word, though ther be not alwaies such delight in it, as they desire.
Therefore I will give other Signs of true affection to the word, though there be not always such delight in it, as they desire.
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The lesser measure of true appetite to the word may bee discerned by some of these signes, that follow.
The lesser measure of true appetite to the word may be discerned by Some of these Signs, that follow.
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First, it is a signe, that we doe hartily loue the word, when wee can from our harts loue and blesse them, that doe loue the word, accounting them happy for their very loue to the word: Psal. 119.1.12.
First, it is a Signen, that we do heartily love the word, when we can from our hearts love and bless them, that do love the word, accounting them happy for their very love to the word: Psalm 119.1.12.
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Secondly, Tis a signe of desire after the word, when we can stick to the word, Secondly, This a Signen of desire After the word, when we can stick to the word,
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and the constant frequenting of it, notwithstanding the scornes and shame of the world:
and the constant frequenting of it, notwithstanding the scorns and shame of the world:
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Psal. 119, 31, 46, 141. It is a sure testimony of our loue to the gospell,Psalm 119, 31, 46, 141. It is a sure testimony of our love to the gospel,
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when we can forsake father and mother, brother and sister, house and land for the Gospells sake: Mark. 10.29.
when we can forsake father and mother, brother and sister, house and land for the Gospels sake: Mark. 10.29.
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Thirdly, It is a signe of loue to the word, and of desire after it, when we can mourn for the famine of the word, as a bitter crosse. Psal. 42.3.4.
Thirdly, It is a Signen of love to the word, and of desire After it, when we can mourn for the famine of the word, as a bitter cross. Psalm 42.3.4.
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Fourthly, Yea, when men haue the word, and yet finde not comfort in it, it is a signe of their true affection,
Fourthly, Yea, when men have the word, and yet find not Comfort in it, it is a Signen of their true affection,
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when they long for those comforts with heauines of heart, and account themselues in an vncomfortable distresse,
when they long for those comforts with heaviness of heart, and account themselves in an uncomfortable distress,
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yea bitter distresse, till the Lord returne to them in his person in the power of the meanes. Psal. 119.82.83.123.131. Fiftly, It is a signe we loue the word, when such as feare god, are glad of vs:
yea bitter distress, till the Lord return to them in his person in the power of the means. Psalm 119.82.83.123.131. Fifty, It is a Signen we love the word, when such as Fear god, Are glad of us:
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it is a signe, that the godly doe discerne appetite in vs, though we doe not,
it is a Signen, that the godly do discern appetite in us, though we do not,
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when they are tenderly affected toward vs. Psal. 119.74. Sixtly, We may know our affection to the word, by our willingnes to be ruled by it:
when they Are tenderly affected towards us Psalm 119.74. Sixty, We may know our affection to the word, by our willingness to be ruled by it:
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If wee can make the word our Counseller, it is sure we we doe delight in it, whatsoeuer we conceiue of our selues. Psal. 119.24. Lastly, To striue against our dulnes constantly, and to pray to be quickned, is a good signe, that we haue some desire to the word.
If we can make the word our Counsellor, it is sure we we do delight in it, whatsoever we conceive of our selves. Psalm 119.24. Lastly, To strive against our dulness constantly, and to pray to be quickened, is a good Signen, that we have Some desire to the word.
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One may loue gods precepts, and yet need to be quickned. Psal. 119.159. Vse 2. Secondly, this doctrine of desire, and appetite after the word may much humble the most of vs;
One may love God's Precepts, and yet need to be quickened. Psalm 119.159. Use 2. Secondly, this Doctrine of desire, and appetite After the word may much humble the most of us;
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some being altogether void of all desire after it, more then for fashion sake: and the better sort haue their appetites either dull, or decayed.
Some being altogether void of all desire After it, more then for fashion sake: and the better sort have their appetites either dull, or decayed.
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Hitherto of the first reason taken from the consideration of their present estate, and need of the word.
Hitherto of the First reason taken from the consideration of their present estate, and need of the word.
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Quest. Whence comes it that people haue no more affection to the word, or that men are so clo•ed with the word?Quest. Whence comes it that people have no more affection to the word, or that men Are so clo•ed with the word?
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Ans. The lets of appetite and affection to the word may be considered two wayes: First, as they are without vs. Ans. The lets of appetite and affection to the word may be considered two ways: First, as they Are without us
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Secondly, as they are within vs. Without vs, the cause of want of affection is sometimes in the Minister: sometimes in the Diuell:
Secondly, as they Are within us Without us, the cause of want of affection is sometime in the Minister: sometime in the devil:
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sometimes in the company men sort withall: and sometimes in God himselfe.
sometime in the company men sort withal: and sometime in God himself.
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1. In Ministers there are two things, which maruelously hinder the admiration, and desire after the word.
1. In Ministers there Are two things, which marvelously hinder the admiration, and desire After the word.
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The first is, the manner of their teaching, when they teach vnskilfully, deceitfully, vaingloriously, negligently, or coldly.
The First is, the manner of their teaching, when they teach unskilfully, deceitfully, vaingloriously, negligently, or coldly.
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When there is not a maiesty, and purity, and life in the Teacher, it is no wonder if there be no affection in the people. 2. Cor. 4.2. 1. Thessal. 2. 2, 3, 4, 6, 8. 1. Cor. 2.4. 2. Tim. 2.15. The second is their ill liues.
When there is not a majesty, and purity, and life in the Teacher, it is no wonder if there be no affection in the people. 2. Cor. 4.2. 1. Thessal. 2. 2, 3, 4, 6, 8. 1. Cor. 2.4. 2. Tim. 2.15. The second is their ill lives.
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What made the people in Elies time so loath the seruice of God, but the wicked liues of Hophni and Phineas. 1. Sam. 3. Ministers must teach by example as well as by doctrine,
What made the people in Ely's time so loath the service of God, but the wicked lives of Hophni and Phinehas. 1. Sam. 3. Ministers must teach by Exampl as well as by Doctrine,
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if they will not be despised. 1. Tim. 4.12. 2. The Diuell, that god of this world, doth mightily labour in this point to keepe men from affecting the Gospell.
if they will not be despised. 1. Tim. 4.12. 2. The devil, that god of this world, does mightily labour in this point to keep men from affecting the Gospel.
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If he cannot hinder men from hearing, then his next worke is by all possible indeuours to blinde their minds,
If he cannot hinder men from hearing, then his next work is by all possible endeavours to blind their minds,
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and marre their tastes, that they may not perceiue nor regard the glorious things of God in Christ: 2. Cor. 4.4. 3. Euill company is a wonderfull impediment, it causeth perpetually hardnes of hart, and carelesnes:
and mar their tastes, that they may not perceive nor regard the glorious things of God in christ: 2. Cor. 4.4. 3. Evil company is a wonderful impediment, it Causes perpetually hardness of heart, and carelessness:
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it keepes the hearts of the wicked men in a continuall habituall deadnes, and the best men seldome light into prophane company but they get some degree of dulnes,
it keeps the hearts of the wicked men in a continual habitual deadness, and the best men seldom Light into profane company but they get Some degree of dulness,
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and deadnes of affections by it. Pro. 9.6. Psa. 119.115.
and deadness of affections by it. Pro 9.6. Psa. 119.115.
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4. God himselfe being prouoked by mans extreame wilfulnes in sinning, giues them ouer to a spirit of slumber, and curseth their very blessings;
4. God himself being provoked by men extreme wilfulness in sinning, gives them over to a Spirit of slumber, and Curseth their very blessings;
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yea, restraineth sometimes the very gifts of his seruants, that so he may execute his iudgements vpon a rebellious people.
yea, restraineth sometime the very Gifts of his Servants, that so he may execute his Judgments upon a rebellious people.
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The Lord hideth his statutes from them; and with-holding his spirit, keeps back the life of the word in their harts. Esay 6.10. yea many times to scourge the vnthankfulnes, and vnprofitablenes, of his own people, he doth for a time hide his testimonies from them. Psal. 119.19.
The Lord Hideth his statutes from them; and withholding his Spirit, keeps back the life of the word in their hearts. Isaiah 6.10. yea many times to scourge the unthankfulness, and unprofitableness, of his own people, he does for a time hide his testimonies from them. Psalm 119.19.
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Thus much of the lets without vs. The internall lets must be considered. First, In the wicked. Secondly, In the godly.
Thus much of the lets without us The internal lets must be considered. First, In the wicked. Secondly, In the godly.
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The cause of this hartlesnes and want of affection in the wicked, is, First, their ignorance, they know not either the word, or the worth of the word,
The cause of this hartlesnes and want of affection in the wicked, is, First, their ignorance, they know not either the word, or the worth of the word,
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or their own need of it. Secondly, their prophaneness & irreligiousnes:
or their own need of it. Secondly, their profaneness & irreligiousness:
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They liue without God, or without Christ in the world, they make no conscience of their waies. They forget their later end:
They live without God, or without christ in the world, they make no conscience of their ways. They forget their later end:
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they minde not the good of their soules, but only earthly things:
they mind not the good of their Souls, but only earthly things:
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they neuer tasted of the bountifulnes of the Lord, but were altogether corrupt, and strangers from the life of God, only greedy in sinning. Thirdly, Atheisme.
they never tasted of the bountifulness of the Lord, but were altogether corrupt, and Strangers from the life of God, only greedy in sinning. Thirdly, Atheism.
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There is in the harts of all wicked men in some degree abominable conceits concerning God and his word.
There is in the hearts of all wicked men in Some degree abominable conceits Concerning God and his word.
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They either doubt, whether the scriptures be the true word of god:
They either doubt, whither the Scriptures be the true word of god:
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or els they are strongly carried to resolue, ther is no profit in the knowledge of gods waies, or in seruing the almighty. Iob. 21.14. Malac. 3.15. Fourthly, Cares of life:
or Else they Are strongly carried to resolve, there is no profit in the knowledge of God's ways, or in serving the almighty. Job 21.14. Malachi 3.15. Fourthly, Cares of life:
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The loue of the profits, or pleasures of this life, choak the word, and the power of it,
The love of the profits, or pleasures of this life, choke the word, and the power of it,
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as is apparant by these places. Math. 13. Luke, 14. Psal. 119, 36, 37, &c. Fiftly, In some either whoredome or wine:
as is apparent by these places. Math. 13. Lycia, 14. Psalm 119, 36, 37, etc. Fifty, In Some either whoredom or wine:
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for these two sinns together, or either of them take away mens harts, they are voide of all due consideration,
for these two Sins together, or either of them take away men's hearts, they Are void of all due consideration,
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and of all affection to gods word: They are senseless creatures. Hosh. 4. Thus of the cheef letts in the wicked.
and of all affection to God's word: They Are senseless creatures. Hush 4. Thus of the chief lets in the wicked.
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The lets of affection in the godly are diuers.
The lets of affection in the godly Are diverse.
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First, Sometimes it is their worldliness, their too much minding and plodding about the things of this life, First, Sometime it is their worldliness, their too much minding and plodding about the things of this life,
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or their excessiue burthening of their heads about their calling. They haue too much to doe, or they haue too much care;
or their excessive burdened of their Heads about their calling. They have too much to do, or they have too much care;
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care, I say, that is, distrustfull and carking care. Psal. 119.36. Secondly, Sometimes it is want of comfortable felowshippe in the Gospell.
care, I say, that is, distrustful and carking care. Psalm 119.36. Secondly, Sometime it is want of comfortable fellowship in the Gospel.
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Affection, that is alone, is seldome constant in the same degree.
Affection, that is alone, is seldom constant in the same degree.
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There is much quickning and comfort and incitation in a constant, and tender, and profitable society with such as loue the word, Psalm 119. verse 63.
There is much quickening and Comfort and incitation in a constant, and tender, and profitable society with such as love the word, Psalm 119. verse 63.
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Thirdly, sometimes it is some secret sinne that gets too much dominion ouer them. As affection may stand with meer frailties and infirmities:
Thirdly, sometime it is Some secret sin that gets too much dominion over them. As affection may stand with mere frailties and infirmities:
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So, on the other side, if any sinne once get head, and men yeeld to it,
So, on the other side, if any sin once get head, and men yield to it,
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and agree to obey it, their affections to the word presently dy within them, Psal. 119.133:
and agree to obey it, their affections to the word presently die within them, Psalm 119.133:
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And for the exercise of faith:
And for the exercise of faith:
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and that constantly they seek the pleasure of contemplatiue wickednes, and do not resist it by praying against it,
and that constantly they seek the pleasure of contemplative wickedness, and do not resist it by praying against it,
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euen vain thoughts may dead the affections, and poison them, Psal. 119.113. Fourthly, sometimes it is neglect of mortification.
even vain thoughts may dead the affections, and poison them, Psalm 119.113. Fourthly, sometime it is neglect of mortification.
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The soule will gather aboundance of humors, as well the body:
The soul will gather abundance of humours, as well the body:
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and therefore Christians should not go too long, especially if they feele a kinde of fulnesse to growe vpon them;
and Therefore Christians should not go too long, especially if they feel a kind of fullness to grow upon them;
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but take a purge, that is, seriously and secretly set time apart to humble themselues before God, purging out their most secretest corruptions with all harty confession before God.
but take a purge, that is, seriously and secretly Set time apart to humble themselves before God, purging out their most secretest corruptions with all hearty Confessi before God.
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Fiftly, sometimes it is want of practice or want of an orderly disposing of their waies in godlinesse.
Fifty, sometime it is want of practice or want of an orderly disposing of their ways in godliness.
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If they rest onely in hearing, their affections cannot last long sincere:
If they rest only in hearing, their affections cannot last long sincere:
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and, besides, the most Christians burden their owne harts for very want of order, and that they go not distinctly about the works of godlinesse,
and, beside, the most Christians burden their own hearts for very want of order, and that they go not distinctly about the works of godliness,
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but rake together a great heap of doctrine which they knowe not what to doo withall, Psal. 50. vlt.
but rake together a great heap of Doctrine which they know not what to do withal, Psalm 50. Ult.
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Sixtly, sometimes again it is occasioned by inordinate feeding:
Sixty, sometime again it is occasioned by inordinate feeding:
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when Christians begin to affect nouelties, and seek to themselues a heap of teachers, they scape not long without fulnesse,
when Christians begin to affect novelties, and seek to themselves a heap of Teachers, they escape not long without fullness,
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and the fits of loathing, 2. Tim. 4.3. Seuenthly, sometimes very idleness is the hindrance.
and the fits of loathing, 2. Tim. 4.3. Seuenthly, sometime very idleness is the hindrance.
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The want of a particular calling to imploy themselues in the six daies, breeds a general kinde of wearinesse and satiety;
The want of a particular calling to employ themselves in the six days, breeds a general kind of weariness and satiety;
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which extends the heart of it, not onely to the times of priuate duties in the working daies,
which extends the heart of it, not only to the times of private duties in the working days,
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but to the very Sabbath also.
but to the very Sabbath also.
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They cannot work at Gods work with any great delight, that had no more minde to their owne work.
They cannot work At God's work with any great delight, that had no more mind to their own work.
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Eightthly, sometimes it is neglect of preparation and praier, before we come to the word.
Eighthly, sometime it is neglect of preparation and prayer, before we come to the word.
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Ninthly, sometimes it is a violent kinde of ignorance and vnbeleef, when a Christian knowes not his right to the word,
Ninthly, sometime it is a violent kind of ignorance and unbelief, when a Christian knows not his right to the word,
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and wil not be perswaded of the fatherly loue and presence of God in his ordinance.
and will not be persuaded of the fatherly love and presence of God in his Ordinance.
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If Preachers must say, I haue beleeued, therefore I will speak: so must Hearers say, I haue beleeued, therefore I will hear.
If Preachers must say, I have believed, Therefore I will speak: so must Hearers say, I have believed, Therefore I will hear.
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They should knowe, that they are welcome to Christ, and may eat and drink, Cant. 5.1.
They should know, that they Are welcome to christ, and may eat and drink, Cant 5.1.
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and that their heritage lieth in the word, Psal. 119. Tenthly, sometimes it is a very disease in the body; as, melancholy, or some other:
and that their heritage lies in the word, Psalm 119. Tenthly, sometime it is a very disease in the body; as, melancholy, or Some other:
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which doth so oppresse the heart, that it doth not take delight in any thing. But of this more in the next Vse.
which does so oppress the heart, that it does not take delight in any thing. But of this more in the next Use.
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Lastly, any of the sinnes mentioned in the former verse, will hinder affection: Malice, Hypocrisie, or Enuy, or any of the rest.
Lastly, any of the Sins mentioned in the former verse, will hinder affection: Malice, Hypocrisy, or Envy, or any of the rest.
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Vse 3. The third vse may bee for instruction, to teach vs to striue for affection to the word,Use 3. The third use may be for instruction, to teach us to strive for affection to the word,
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and to prouide to order our selues, so as wee bee not wanting in the direction of the Apostle:
and to provide to order our selves, so as we be not wanting in the direction of the Apostle:
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and so two sorts are to be taught, that is, such as want appetite; and such as haue it, that they may keep it aright.
and so two sorts Are to be taught, that is, such as want appetite; and such as have it, that they may keep it aright.
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Quest. What must such doo as finde either want of appetite, or decay of it?Quest. What must such do as find either want of appetite, or decay of it?
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Ans. Such as would get sound affections to the word, must doo six things. First, they must refrain their feet from euery euill way. Ans. Such as would get found affections to the word, must do six things. First, they must refrain their feet from every evil Way.
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It is impossible to get sound affections, without sound reformation of life, Psalm 119. Secondly, they must pray for it:
It is impossible to get found affections, without found Reformation of life, Psalm 119. Secondly, they must pray for it:
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they must beseech the Lord to quicken them, Psal. 119.37, and to inlarge their hearts, verse 32. especially to giue them vnderstanding, verse 34. and to open their eies to see the wonderfull things of his law, verse 18.
they must beseech the Lord to quicken them, Psalm 119.37, and to enlarge their hearts, verse 32. especially to give them understanding, verse 34. and to open their eyes to see the wonderful things of his law, verse 18.
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Thirdly, they must chuse an effectuall Ministery to liue vnder it, such as is executed with power and demonstration to the conscience, 2. Cor. 4.2.
Thirdly, they must choose an effectual Ministry to live under it, such as is executed with power and demonstration to the conscience, 2. Cor. 4.2.
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Fourthly, they must remember the Sabbath day;
Fourthly, they must Remember the Sabbath day;
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and that they doo, when they empty their heads and hearts of all cares of life which might choak the word;
and that they do, when they empty their Heads and hearts of all Cares of life which might choke the word;
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diligently dooing their owne works on the six daies, and finishing them, that they may bee free for the Lords work on the seuenth day.
diligently doing their own works on the six days, and finishing them, that they may be free for the lords work on the Seventh day.
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The cares of life choke the word, Matthew 13. Fiftly, they must conuerse much, if it be possible, with affectionate Christians. For, as iron sharpneth iron:
The Cares of life choke the word, Matthew 13. Fifty, they must converse much, if it be possible, with affectionate Christians. For, as iron sharpeneth iron:
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so doth the exemplary affection of the tender-hearted whet-on the dull spirits of others. Sixtly, they must purge often.
so does the exemplary affection of the tender-hearted whet-on the dull spirits of Others. Sixty, they must purge often.
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They must bee frequent in the duties of humiliation, by solemn fasting, and praier, and sound confession;
They must be frequent in the duties of humiliation, by solemn fasting, and prayer, and found Confessi;
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striuing, when they feel fulnesse to growe vpon them, to disburden their hearts, and to quicken their spirits more forcibly to the loue of Gods name and word.
striving, when they feel fullness to grow upon them, to disburden their hearts, and to quicken their spirits more forcibly to the love of God's name and word.
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Quest. But what must such doo as haue gotten some affections to the word, that they neyther lose them,Quest. But what must such do as have got Some affections to the word, that they neither loose them,
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nor be vnprofitable in them? Ans. They must look to diuerse things.
nor be unprofitable in them? Ans. They must look to diverse things.
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Thirdly, they may be infallibly assured, that they are in a right way, because they desire to liue vprightly,
Thirdly, they may be infallibly assured, that they Are in a right Way, Because they desire to live uprightly,
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First, they must hate vain thoughts, take heed of those secret vanities of imagination, and that delightfull contemplation of euill in the minde, Psalm 119.113. First, they must hate vain thoughts, take heed of those secret vanities of imagination, and that delightful contemplation of evil in the mind, Psalm 119.113.
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Secondly, they must try all things, and keep that which is good.
Secondly, they must try all things, and keep that which is good.
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They must hear with judgement, and make speciall account of such parcels of doctrine as do most fit their particular needs;
They must hear with judgement, and make special account of such parcels of Doctrine as doe most fit their particular needs;
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labouring by all means, that such truths run not out, 1. Thes. 5.21. Thirdly, they must take heed of itching eares.
labouring by all means, that such truths run not out, 1. Thebes 5.21. Thirdly, they must take heed of itching ears.
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For, where mens desires are still carried after new men, they are in great danger of fulnesse, or of declining;
For, where men's Desires Are still carried After new men, they Are in great danger of fullness, or of declining;
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and, which is worse, of being carried about with diuerse doctrines, and at length to be a prey to deceitfull mockers.
and, which is Worse, of being carried about with diverse doctrines, and At length to be a prey to deceitful mockers.
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Fourthly, they must preserue by all means the fear and trembling at Gods presence, and humiliation of minde.
Fourthly, they must preserve by all means the Fear and trembling At God's presence, and humiliation of mind.
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For, so long as wee can dread the presence of God in his ordinances, we are in no danger of losing our loue to the word, Psalm 119.120. Lastly, in Esay 55.1.2.3.
For, so long as we can dread the presence of God in his ordinances, we Are in no danger of losing our love to the word, Psalm 119.120. Lastly, in Isaiah 55.1.2.3.
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wee may note diuerse things that GOD requires in such as haue the same thirst. 1. They must come to means. 2. They must buy and bargain with God by praier and vows. 3. They must eat, that is, they must apply it to themselues. 4. They must bee instructed against merit in themselues,
we may note diverse things that GOD requires in such as have the same thirst. 1. They must come to means. 2. They must buy and bargain with God by prayer and vows. 3. They must eat, that is, they must apply it to themselves. 4. They must be instructed against merit in themselves,
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and bring faith to beleeue success, though they deserue it not:
and bring faith to believe success, though they deserve it not:
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they must buy without money. 5. They must harken diligently. 6. They must eat that which is good:
they must buy without money. 5. They must harken diligently. 6. They must eat that which is good:
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that is, they must apply effectually that doctrine they feel to haue life in it. 7. Their soules must delight in fatnes:
that is, they must apply effectually that Doctrine they feel to have life in it. 7. Their Souls must delight in fatness:
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that is, they must be specially thankfull and cheerfull, when God doth enliue his promises,
that is, they must be specially thankful and cheerful, when God does enlive his promises,
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and sweeten his words to their tastes. 8. They must, after all this, incline their ear, and come to God.
and sweeten his words to their tastes. 8. They must, After all this, incline their ear, and come to God.
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They must make conscience to striue against dulnes and distractions, and seek God in his word still,
They must make conscience to strive against dulness and distractions, and seek God in his word still,
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or els their affections may decay:
or Else their affections may decay:
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and then if they doe this ▪ they shall liue and enioy the sure mercies of Dauid by a perpetuall couenant.
and then if they do this ▪ they shall live and enjoy the sure Mercies of David by a perpetual Covenant.
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Question. But what shall such godly persons as are afflicted with melancholy do in this case of affections?Question. But what shall such godly Persons as Are afflicted with melancholy do in this case of affections?
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Answer. They must attend these things:Answer. They must attend these things:
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First, they must be perswaded to see the disease in the body which extends the oppression of it to the very affections. First, they must be persuaded to see the disease in the body which extends the oppression of it to the very affections.
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Secondly, they must remember times that are past, and iudge of their estate by what it was before.
Secondly, they must Remember times that Are past, and judge of their estate by what it was before.
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and to forsake the corruptions that are in the world. Fourthly, they must know, that it is a greater glory in faith to beleeue now,
and to forsake the corruptions that Are in the world. Fourthly, they must know, that it is a greater glory in faith to believe now,
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when they feele not, then to beleeue when the hart abounded with ioy.
when they feel not, then to believe when the heart abounded with joy.
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Fiftly, They may iudge of their affection to the word by their preparation before they com,
Fifty, They may judge of their affection to the word by their preparation before they come,
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and by their only liking of such as loue the word, and by their constant frequenting of it,
and by their only liking of such as love the word, and by their constant frequenting of it,
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and by their sorrow for their dulnes, and vnprofitablenes. Hitherto of the duty, to which hee exhorteth:
and by their sorrow for their dulness, and unprofitableness. Hitherto of the duty, to which he exhorteth:
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The motiues follow, and they are fowre: First, ye are new borne babes: Secondly, the word is sincere milk: Thirdly, ye may thereby growe.
The motives follow, and they Are fowre: First, you Are new born babes: Secondly, the word is sincere milk: Thirdly, you may thereby grow.
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Fourthly, ye haue tasted the sweetnes of the bounty of God in his word already. The first reason tels what they are:
Fourthly, you have tasted the sweetness of the bounty of God in his word already. The First reason tells what they Are:
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The second, what the word is: The third, what they shall be: The fourth, what the word hath been. As new borne babes. ]
The second, what the word is: The third, what they shall be: The fourth, what the word hath been. As new born babes. ]
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These words are taken in diuers senses. For properly they signify infants, while they are tender and vnweaned from the breast:
These words Are taken in diverse Senses. For properly they signify Infants, while they Are tender and unweaned from the breast:
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Sometimes they signify vnable men, and such as haue no fitnes for their callings: so Isai. 3.4.
Sometime they signify unable men, and such as have no fitness for their callings: so Isaiah 3.4.
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Sometimes they signify such as be weake in faith and in the gifts of the spirit,
Sometime they signify such as be weak in faith and in the Gifts of the Spirit,
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whether they be newly regenerated or lying in sinne 1. Cor. 3.1. Heb. 5.13. and so it is taken heer.
whither they be newly regenerated or lying in sin 1. Cor. 3.1. Hebrew 5.13. and so it is taken her.
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And so the words are a reason to induce them to an affectionate desire after the word.
And so the words Are a reason to induce them to an affectionate desire After the word.
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Inasmuch as they are so weak, they can no better liue without the word, then the child in nature can liue without milk.
Inasmuch as they Are so weak, they can no better live without the word, then the child in nature can live without milk.
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Diuers things may be from hence noted. First, that grace is wrought in Christians by degrees.
Diverse things may be from hence noted. First, that grace is wrought in Christians by Degrees.
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Christ is reuealed in vs by foure degrees. First, as a child, or little babe new formed and borne:
christ is revealed in us by foure Degrees. First, as a child, or little babe new formed and born:
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Secondly, as a yong man in more strength, and vigour, and comeliness, and actiueness: Thirdly, as a father, or old man settled with long experience:
Secondly, as a young man in more strength, and vigour, and comeliness, and activeness: Thirdly, as a father, or old man settled with long experience:
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these three are in this life, and mentioned 1. Ioh. 2.14. Now the fourth is, when Christ shall appear in vs as the Antient of daies,
these three Are in this life, and mentioned 1. John 2.14. Now the fourth is, when christ shall appear in us as the Ancient of days,
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like God himself in a maruelous glorious resemblance of the holiness, and properties of God: And this shall bee in another world.
like God himself in a marvelous glorious resemblance of the holiness, and properties of God: And this shall be in Another world.
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The vse should bee both for thankfulnes, if Christ bee formed in vs to any degree,
The use should be both for thankfulness, if christ be formed in us to any degree,
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and to incite our industry in all the meanes appointed of God, seeing wee receiue gifts by degrees, and not all at once.
and to incite our industry in all the means appointed of God, seeing we receive Gifts by Degrees, and not all At once.
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Secondly, that true grace may stand with many weaknesses. A childe doth truly liue, and yet it is very ignorant, & infirm, & weyward,
Secondly, that true grace may stand with many Weaknesses. A child does truly live, and yet it is very ignorant, & infirm, & weyward,
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& fit for little or no imploiment:
& fit for little or no employment:
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such may Christians be for a time, such were the very disciples of Christ for a time:
such may Christians be for a time, such were the very Disciples of christ for a time:
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such were the Corinthians, 1. Cor. 3.1. and the Hebrewes, Heb. 5.13. The vse should bee to restraine censuring of others, because of their infirmities, to haue no grace at all:
such were the Corinthians, 1. Cor. 3.1. and the Hebrews, Hebrew 5.13. The use should be to restrain censuring of Others, Because of their infirmities, to have no grace At all:
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Whereas we should rather bear with them, and beleeue all things, Rom. 15.2. 1. Cor. 13.5.
Whereas we should rather bear with them, and believe all things, Rom. 15.2. 1. Cor. 13.5.
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And besides, those that are distressed in minde should comfort them selues with this, they may bee full of weaknesses,
And beside, those that Are distressed in mind should Comfort them selves with this, they may be full of Weaknesses,
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and very vnprofitable, and yet haue the true life of Christ in them.
and very unprofitable, and yet have the true life of christ in them.
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Thirdly, that the most Christians are but new borne babes, infants in grace, not only such as are newly conuerted,
Thirdly, that the most Christians Are but new born babes, Infants in grace, not only such as Are newly converted,
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but such as haue spent a longer time in the profession of godliness:
but such as have spent a longer time in the profession of godliness:
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The Apostle heer takes it for granted, that all they to whom hee writes were little better, or stronger:
The Apostle her Takes it for granted, that all they to whom he writes were little better, or Stronger:
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and so it is vsuall in all times and places.
and so it is usual in all times and places.
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Question. How comes it to passe, that the most Christians liue still but as weak ones and babes in Christ? especially why thriue they not according to their time of their age in Christ?Question. How comes it to pass, that the most Christians live still but as weak ones and babes in christ? especially why thrive they not according to their time of their age in christ?
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Answer. In nature a child gets out of his childhood, as his yeares grow vpon him,Answer. In nature a child gets out of his childhood, as his Years grow upon him,
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but in religion and grace it is not so: It is not time brings any of necessity out of the cradle of Religion.
but in Religion and grace it is not so: It is not time brings any of necessity out of the cradle of Religion.
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Now the cause why the most are but babes, and that after a long time, may bee such or some of these.
Now the cause why the most Are but babes, and that After a long time, may be such or Some of these.
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First, some as soone as they are borne, are destitute of the breast, haue no nurse, are taken away from the meanes,
First, Some as soon as they Are born, Are destitute of the breast, have no nurse, Are taken away from the means,
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and depriued of the powerfull preaching of the word, which did beget them vnto God.
and deprived of the powerful preaching of the word, which did beget them unto God.
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This comes to passe somtimes by the violence of others, or by the afflicting hand of God vpon their bodies,
This comes to pass sometimes by the violence of Others, or by the afflicting hand of God upon their bodies,
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or somtimes by their own carlesnes, that for worldly respects remoue to places where they haue not the meanes to build them vp.
or sometimes by their own carlesnes, that for worldly respects remove to places where they have not the means to built them up.
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Secondly, some are infected with some bitter root of passion, or enuy, or malice, which was left behind in their repentance, not fully subdued,
Secondly, Some Are infected with Some bitter root of passion, or envy, or malice, which was left behind in their Repentance, not Fully subdued,
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and this holdes them so down, that they cannot thriue, but are stocked in godliness;
and this holds them so down, that they cannot thrive, but Are stocked in godliness;
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Math. 6. 3. Children are not lifted vp with pride for the great things they are borne vnto;Math. 6. 3. Children Are not lifted up with pride for the great things they Are born unto;
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that after many yeeres, they shew little bigger or better, then they were in knowledge or grace: 1. Cor. 3.1.2.3. 1. Pet. 2.1. 2. Eph. 4.15.16. 1. Pet. 3.7.
that After many Years, they show little bigger or better, then they were in knowledge or grace: 1. Cor. 3.1.2.3. 1. Pet. 2.1. 2. Ephesians 4.15.16. 1. Pet. 3.7.
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Thirdly, others at their first setting out are intangled with doubtfull disputations, and caried about with odde opinions,
Thirdly, Others At their First setting out Are entangled with doubtful disputations, and carried about with odd opinions,
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or strange doctrines, and so insnared with controuersies about words, or things of lesse value;
or strange doctrines, and so Ensnared with controversies about words, or things of less valve;
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that misplacing their zeale, and mis-led in their knowledge, they thriue little or nothing in the maine substance of godliness,
that misplacing their zeal, and misled in their knowledge, they thrive little or nothing in the main substance of godliness,
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but need bee taught the very principles, Ro. 14. 1. Heb. 13.7. 2. Pet. 3.17. especially when they be apt to receiue Scandal, and admit offence:
but need be taught the very principles, Ro. 14. 1. Hebrew 13.7. 2. Pet. 3.17. especially when they be apt to receive Scandal, and admit offence:
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such were the beleeuing Iewes the most of them. Fourthly, some are meerely held back by their worldliness:
such were the believing Iewes the most of them. Fourthly, Some Are merely held back by their worldliness:
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they relapse to such excessiue cares of life, and so deuoure vp their time about earthly things, that they cannot profit nor prosper in better things.
they relapse to such excessive Cares of life, and so devour up their time about earthly things, that they cannot profit nor prosper in better things.
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Fiftly, many thriue not, or not sensibly, being hindred by the ill company, which either voluntarily or necessarily they are plunged into,
Fifty, many thrive not, or not sensibly, being hindered by the ill company, which either voluntarily or necessarily they Are plunged into,
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and cheefely for want of fellowship in the Gospel with such as might be patterns to them in knowledge,
and chiefly for want of fellowship in the Gospel with such as might be patterns to them in knowledge,
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and the practice of faith, and piety. Sixtly, spirituall laziness and idleness is the cause why many grow not. They will take no paines:
and the practice of faith, and piety. Sixty, spiritual laziness and idleness is the cause why many grow not. They will take no pains:
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but after they haue repented, and beleeued in some measure, Heb. 5.13.
but After they have repented, and believed in Some measure, Hebrew 5.13.
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and be gotten a little whole of the woundes they were diseased withall in their conuersion, they fall into a kinde of security,
and be got a little Whole of the wounds they were diseased withal in their conversion, they fallen into a kind of security,
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and rest in the outward and formall vse of the meanes, and neglect many precious things, which from day to day they are moued and counselled to by the word, and spirit of God:
and rest in the outward and formal use of the means, and neglect many precious things, which from day to day they Are moved and counseled to by the word, and Spirit of God:
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And this disease is the worse, when it is ioyned with spirituall pride, and that vile conceitednes, which is seen to come daily in many.
And this disease is the Worse, when it is joined with spiritual pride, and that vile conceitedness, which is seen to come daily in many.
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Seuenthly, some Christians after calling are ins•ared, and deceiued by the methodes of Sathan, and so liue in some secret sin against their own knowledge.
Seuenthly, Some Christians After calling Are ins•ared, and deceived by the methods of Sathan, and so live in Some secret since against their own knowledge.
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In fauour of which they forbeare the harty regard, and vse of Gods ordinances, and so dangerously expose themselues to the raigne of hypocrisie.
In favour of which they forbear the hearty regard, and use of God's ordinances, and so dangerously expose themselves to the Reign of hypocrisy.
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These are wonderfully stocked, and grow worse and not better. These are the reasons, why Christians thriue not:
These Are wonderfully stocked, and grow Worse and not better. These Are the Reasons, why Christians thrive not:
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and who almost is it whose case some one of these seuen is not? Let vs euery one examine our selues:
and who almost is it whose case Some one of these seuen is not? Let us every one examine our selves:
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for a thousand to one we are kept back by some one of these.
for a thousand to one we Are kept back by Some one of these.
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It were singular wisdome to note which it is, and to striue to amend, that we may not be such staruelings in godliness stil. It were singular Wisdom to note which it is, and to strive to amend, that we may not be such starvelings in godliness stil.
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The point then is cleer, that most Christians are but as new borne babes. Now what vse should wee make of it.
The point then is clear, that most Christians Are but as new born babes. Now what use should we make of it.
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First, It may serue to humble many of vs, that haue had time enough, and abundance of meanes and helpes to haue beene like teachers,
First, It may serve to humble many of us, that have had time enough, and abundance of means and helps to have been like Teachers,
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and yet haue euen now neede to be taught the principles againe. To vs belongs iustly that reproof in the fift to the Hebrews, 13.
and yet have even now need to be taught the principles again. To us belongs justly that reproof in the fift to the Hebrews, 13.
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Secondly, many duties must bee vrged vpon vs, if we graunt ourselues to be but as new borne babes.
Secondly, many duties must be urged upon us, if we grant ourselves to be but as new born babes.
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For, 1. We must therfore be teachable & tractable, obeying them that haue the ouersight of vs, bearing their words of admonition,
For, 1. We must Therefore be teachable & tractable, obeying them that have the oversight of us, bearing their words of admonition,
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and louing them with a singular loue. 2. We must therefore be the more willing to beare the chastizements of God, that father of our spirits.
and loving them with a singular love. 2. We must Therefore be the more willing to bear the chastisements of God, that father of our spirits.
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For if we haue had the fathers of our flesh, which in our young yeeres haue corrected and that often for our profit, to subdue the faults in vs, which that age did breed,
For if we have had the Father's of our Flesh, which in our young Years have corrected and that often for our profit, to subdue the Faults in us, which that age did breed,
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and sometimes, when they corrected for their owne pleasures, more than for our profit:
and sometime, when they corrected for their own pleasures, more than for our profit:
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How much more shold we subiect our selues to the corrections of God, that finde in vs, being but babes so much peruersnes,
How much more should we Subject our selves to the corrections of God, that find in us, being but babes so much perverseness,
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so much negligence, such head-strong passions, such frequent disobedience:
so much negligence, such headstrong passion, such frequent disobedience:
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•nd the rather because he neuer corrects vs for his pleasure onely, but for our profit, that he might make vs more holy and more fruitfull,
•nd the rather Because he never corrects us for his pleasure only, but for our profit, that he might make us more holy and more fruitful,
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and more meek, as the Apostle shewes.
and more meek, as the Apostle shows.
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Hebrews 12. 3. We must therfore stick more affectionately, and constantly to the word, and suffer our soules to be daily fedde with this sincere milk of the word;Hebrews 12. 3. We must Therefore stick more affectionately, and constantly to the word, and suffer our Souls to be daily fed with this sincere milk of the word;
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without which it is no more possible for vs to grow in grace, then a weake child can doe in nature without milk and food. 4. Yea the consideration of our estate, that we are but children, should beget in vs a desire to expresse those praises spiritually, which that infant estate in nature doth resemble.
without which it is no more possible for us to grow in grace, then a weak child can do in nature without milk and food. 4. Yea the consideration of our estate, that we Are but children, should beget in us a desire to express those praises spiritually, which that infant estate in nature does resemble.
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For, 1. Children in nature are without malice, they may fal out one with another ▪ but they cary no malice, they are quickly friends againe:
For, 1. Children in nature Are without malice, they may fall out one with Another ▪ but they carry no malice, they Are quickly Friends again:
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so should we much more. 1 Cor. 14, 20. 2. Children liue without care, they are neuer troubled for what they shall eate,
so should we much more. 1 Cor. 14, 20. 2. Children live without care, they Are never troubled for what they shall eat,
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or what they shall put on for the time to come: so should we doe, as our sauiour Christ shewes.
or what they shall put on for the time to come: so should we do, as our Saviour christ shows.
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but can play with him, and make himself equal to him: so shold it be with vs, we should be void of great thoughts of heart,
but can play with him, and make himself equal to him: so should it be with us, we should be void of great thoughts of heart,
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and not be lifted vp in our selues, or despise others;
and not be lifted up in our selves, or despise Others;
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but make our selues equall to them of the lower sort, especially seeing there is no difference in our birth.
but make our selves equal to them of the lower sort, especially seeing there is no difference in our birth.
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They are borne againe by the same immortall seed that wee are, which our Sauiour Christ is peremptory in, Math. 18.3.
They Are born again by the same immortal seed that we Are, which our Saviour christ is peremptory in, Math. 18.3.
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Thus much of the third point. 4. A fourth thing may bee here noted, and that concerns the priuiledge of weak Christians, viz that they are esteemed of God,
Thus much of the third point. 4. A fourth thing may be Here noted, and that concerns the privilege of weak Christians, videlicet that they Are esteemed of God,
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and not depriued of his fauour or care for them because they are weak. 1. Parents loue their little children, as well as their elder children: so doth God.
and not deprived of his favour or care for them Because they Are weak. 1. Parents love their little children, as well as their elder children: so does God.
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2. Parents prouide meanes to bring vp their little children, so doth God: They shall haue sincere milk to make them growe.
2. Parents provide means to bring up their little children, so does God: They shall have sincere milk to make them grow.
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3. Parents prouide such as shall tend their children, and little ones:
3. Parents provide such as shall tend their children, and little ones:
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so doth God, hee hath committed them to the charge of Christ, so as the least grace in them shall be preserued,
so does God, he hath committed them to the charge of christ, so as the least grace in them shall be preserved,
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though it were but like a bruised reed, or the smoking week of a candle. Math. 11. 4. Parents beare with the naturall weaknes of their children, without lessning their fondnes to them:
though it were but like a Bruised reed, or the smoking Week of a candle. Math. 11. 4. Parents bear with the natural weakness of their children, without lessening their fondness to them:
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so doth God with infinite indulgence. Psalm. 103.
so does God with infinite indulgence. Psalm. 103.
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5. Parents will not endure it to let them be wronged, or hurt, and much more wo shall be vnto them, that offend one of Gods little ones, Math. 18. 6. Parents prouide portions & inheritances for their little children:
5. Parents will not endure it to let them be wronged, or hurt, and much more woe shall be unto them, that offend one of God's little ones, Math. 18. 6. Parents provide portions & inheritances for their little children:
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so doth GOD acknowledge them for his heires, yea heires with Christ his eldest son, Rom. 8.17. A fift point that may be noted from hence, is, that onely conuerted Christians can desire the sincere milk of the word with true affection:
so does GOD acknowledge them for his Heirs, yea Heirs with christ his eldest son, Rom. 8.17. A fift point that may be noted from hence, is, that only converted Christians can desire the sincere milk of the word with true affection:
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wicked men can no more affectionately desire the word, than a dead childe or no childe can do the breast.
wicked men can no more affectionately desire the word, than a dead child or no child can do the breast.
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Quest. But, haue wicked men no desire after the word? Ans. They may haue: but onely it is for the most part in two cases. Quest. But, have wicked men no desire After the word? Ans. They may have: but only it is for the most part in two cases.
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First, when they desire to hear the word onely for mens wittes or eloquence, or the like carnall ends:
First, when they desire to hear the word only for men's wits or eloquence, or the like carnal ends:
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and so they desire not the sincere milk of the word. Secondly, in the case of a temporary faith;
and so they desire not the sincere milk of the word. Secondly, in the case of a temporary faith;
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where the delight and desire after the word is not constant, like the appetite of a childe to the breast:
where the delight and desire After the word is not constant, like the appetite of a child to the breast:
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for, they wil fall away in the time of temptation; and all their desires proue but as the morning deaw.
for, they will fallen away in the time of temptation; and all their Desires prove but as the morning dew.
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The second reason is taken from the consideration of the nature of the word which they should desire.
The second reason is taken from the consideration of the nature of the word which they should desire.
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It is sincere, pure: there is no deceit, no mixture in it. And it is milk: it is wonderfull apt for nourishment.
It is sincere, pure: there is no deceit, no mixture in it. And it is milk: it is wonderful apt for nourishment.
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Ther are two things then heer said of the word in praise of it: First, that it is milk ; secondly, that it is sincere.
There Are two things then her said of the word in praise of it: First, that it is milk; secondly, that it is sincere.
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Milk. ] This is a metaphor. Sometimes by milk is meant a man that is godly cast into affliction;Milk. ] This is a metaphor. Sometime by milk is meant a man that is godly cast into affliction;
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by which, God strains all the moats of corruption from him, while his heart is poured out like milk with grief and fear.
by which, God strains all the moats of corruption from him, while his heart is poured out like milk with grief and Fear.
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Thus Iob saith of himself, GOD had strained him out like milk, Iob 10. verse 10. Sometimes by milk is meant the rudiments of religion, the principles and grounds of Catechism:
Thus Job Says of himself, GOD had strained him out like milk, Job 10. verse 10. Sometime by milk is meant the rudiments of Religion, the principles and grounds of Catechism:
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and so it differeth from strong meat: so it is taken, Heb. 5.12. 1. Cor. 3.2. Sometimes it signifieth the word of God in generall, which is giuen to the Church for nourishment of their soules to eternall life:
and so it differeth from strong meat: so it is taken, Hebrew 5.12. 1. Cor. 3.2. Sometime it signifies the word of God in general, which is given to the Church for nourishment of their Souls to Eternal life:
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and so it is taken heer; as, in Esay 55.1. the word is called both milk, and wine, and water; and, in other places, hony.
and so it is taken her; as, in Isaiah 55.1. the word is called both milk, and wine, and water; and, in other places, honey.
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It is hony, for the sweetnes of it.
It is honey, for the sweetness of it.
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It is wine, for the power it hath to reuiue and refresh the spirit of man, and make his heart glad.
It is wine, for the power it hath to revive and refresh the Spirit of man, and make his heart glad.
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It is water, for cooling and quenching of his spirituall thirst: and it is milk for nourishment.
It is water, for cooling and quenching of his spiritual thirst: and it is milk for nourishment.
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It doth more for nursing vp mans soule, than the milk of the breast can for the bodies of infants.
It does more for nursing up men soul, than the milk of the breast can for the bodies of Infants.
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The consideration whereof should work in vs the desire to which the Apostle heer exhorteth:
The consideration whereof should work in us the desire to which the Apostle her exhorteth:
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and withall wee should bring with vs faith to beleeue, that Gods word shall turn to our nourishment.
and withal we should bring with us faith to believe, that God's word shall turn to our nourishment.
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Shall wee trust nature for the goodnes of milk? and shall we not trust God for the efficacy of his word,
Shall we trust nature for the Goodness of milk? and shall we not trust God for the efficacy of his word,
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when hee tels vs it will nourish like milk? And the rather should wee make our recourse with gladnes to the word,
when he tells us it will nourish like milk? And the rather should we make our recourse with gladness to the word,
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because it is so cheap a food: wee may buy this milk without money; that is, without merits:
Because it is so cheap a food: we may buy this milk without money; that is, without merits:
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onely, if wee will hear, our soules shall liue, Esay 55.2.4; yea, let vs for euer be thankfull to God for his word, in this respect.
only, if we will hear, our Souls shall live, Isaiah 55.2.4; yea, let us for ever be thankful to God for his word, in this respect.
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Was it so great a blessing, that GOD brought the Israelites to a land that flowed with milk and hony,
Was it so great a blessing, that GOD brought the Israelites to a land that flowed with milk and honey,
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for their bodies? for the greatnes of which blessing, God doth so often put them in minde of it:
for their bodies? for the greatness of which blessing, God does so often put them in mind of it:
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How great then is the maruellous goodnes of God, that hath made vs to liue in these times of the Gospell, How great then is the marvelous Goodness of God, that hath made us to live in these times of the Gospel,
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when the Land flowes with this spirituall milk and hony! Let vs labour to bee thankfull, and bring forth fruits worthy the bounty of God;
when the Land flows with this spiritual milk and honey! Let us labour to be thankful, and bring forth fruits worthy the bounty of God;
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le•t the Lord send the men of the East to dwell in these palaces, and to eat our milk,
le•t the Lord send the men of the East to dwell in these palaces, and to eat our milk,
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and we be cast out, as it was said in the Letter, Ezech. 25.4. Oh that wee could see our happinesse in these daies of saluation!
and we be cast out, as it was said in the letter, Ezekiel 25.4. O that we could see our happiness in these days of salvation!
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This is that milk of the Gentiles prophecied of, which wee enjoy, and suck now from the breasts of Kings, liuing vnder christian Magistrates that command the preaching of this sincere word of God, Esay 60.16. Sincere. ] The word may be said to bee sincere in two respects. First, in it self: secondly, in effect.
This is that milk of the Gentiles prophesied of, which we enjoy, and suck now from the breasts of Kings, living under christian Magistrates that command the preaching of this sincere word of God, Isaiah 60.16. Sincere. ] The word may be said to be sincere in two respects. First, in it self: secondly, in Effect.
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In it self it is sincere, because it is without error, without sinne, and there is no deceit in it at all, Pro. 8.7.8. Psalm 19.8.9:
In it self it is sincere, Because it is without error, without sin, and there is no deceit in it At all, Pro 8.7.8. Psalm 19.8.9:
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and because it hath no composition in it, but is the very pure word of God,
and Because it hath no composition in it, but is the very pure word of God,
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as it came from God himself at first.
as it Come from God himself At First.
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There is not a word in it, but it was written by men inspired immediatly by the holy Ghost, 2. Pet. 1. vlt. And as it is in it self, so it is by effect. It makes men sincere. It makes crooked things straight.
There is not a word in it, but it was written by men inspired immediately by the holy Ghost, 2. Pet. 1. Ult. And as it is in it self, so it is by Effect. It makes men sincere. It makes crooked things straight.
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It purgeth out hypocrisie and all leauen out of the mindes and hearts of men It both teacheth and worketh in the godly a spirit without guile, Psalm 19.8.9. The Vse may be both for Instruction and Reproof.
It Purgeth out hypocrisy and all leaven out of the minds and hearts of men It both Teaches and works in the godly a Spirit without guile, Psalm 19.8.9. The Use may be both for Instruction and Reproof.
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For Instruction both to the people and to Ministers. To the people: and so men should heer learn,
For Instruction both to the people and to Ministers. To the people: and so men should her Learn,
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First, to loue the word, and long after it for this very reason, because it is so pure and sincere,
First, to love the word, and long After it for this very reason, Because it is so pure and sincere,
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so void of harm or danger: so did Dauid, Psalm 119.146.
so void of harm or danger: so did David, Psalm 119.146.
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Secondly, when we finde our natures crooked and corrupt, and deceitfull, and tending to hypocrisie, we should bring our hearts to the word to be mended.
Secondly, when we find our nature's crooked and corrupt, and deceitful, and tending to hypocrisy, we should bring our hearts to the word to be mended.
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For, this you see is a property of the word, It will make men sincere, Psal. 19.8.9. and 119. Iohn 17.20: and as any men haue more betaken themselues to the word, the more sincere they haue alwaies growne.
For, this you see is a property of the word, It will make men sincere, Psalm 19.8.9. and 119. John 17.20: and as any men have more betaken themselves to the word, the more sincere they have always grown.
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Thirdly, to receiue the word with full assurance: wee may trust vpon it: it cannot deceiue vs:
Thirdly, to receive the word with full assurance: we may trust upon it: it cannot deceive us:
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what wee finde for comfort or directions in Scripture, we may build vpon it. Neuer man was disappointed of his expectation, that trusted vpon the word of God:
what we find for Comfort or directions in Scripture, we may built upon it. Never man was disappointed of his expectation, that trusted upon the word of God:
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but in God they haue euer praised his word, 2. Pet. 1.20. Psal. 56.10. and 10.6.
but in God they have ever praised his word, 2. Pet. 1.20. Psalm 56.10. and 10.6.
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Fourthly, as the Ministery of Gods seruants doth more declare the sincerity of the word, so we should bee more in loue with it: wee should like praier, preaching;
Fourthly, as the Ministry of God's Servants does more declare the sincerity of the word, so we should be more in love with it: we should like prayer, preaching;
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I mean, not witlesse and vnlearned preaching, but such preaching as maketh demonstration to the conscience, out of the pure word of God, in things that concerne the good of the soules of men, and the glory of God.
I mean, not witless and unlearned preaching, but such preaching as makes demonstration to the conscience, out of the pure word of God, in things that concern the good of the Souls of men, and the glory of God.
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The word doth euer profit men most, when it is most sincere, that men onely speak the words of God.
The word does ever profit men most, when it is most sincere, that men only speak the words of God.
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Fiftly, to stick to the word of God, without going to the right hand or the left.
Fifty, to stick to the word of God, without going to the right hand or the left.
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There can be no sinne but what is condemned in the word: nor can there be duty not commanded therein:
There can be no sin but what is condemned in the word: nor can there be duty not commanded therein:
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nor can there be matter of faith not propounded therein.
nor can there be matter of faith not propounded therein.
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Oh how happy were wee if wee could stick to the ould foundation, euen the sincere word of God, and not adde nor diminish!
O how happy were we if we could stick to the old Foundation, even the sincere word of God, and not add nor diminish!
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The hatefulnesse of departing from the word on the left hand, is in most places discouered.
The hatefulness of departing from the word on the left hand, is in most places discovered.
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But Oh the deceitfulnes of mens hearts; and the wretched pronenesse of men to sinne, by finding out many inuentions!
But O the deceitfulness of men's hearts; and the wretched proneness of men to sin, by finding out many Inventions!
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Men runne out, and that very fast on the right hand: we haue new opinions & strange fansies coined euery day.
Men run out, and that very fast on the right hand: we have new opinions & strange fancies coined every day.
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Little doo the better sort of people (many of them) think of traditions on the right hand.
Little do the better sort of people (many of them) think of traditions on the right hand.
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Their faith is led into bondage, when they can yield no better reason, than It is such a mans judgement,
Their faith is led into bondage, when they can yield no better reason, than It is such a men judgement,
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or else hee thinketh so himself:
or Else he Thinketh so himself:
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or the reasons brought are vrged without any demonstration from the word of God, and Scripture. or the Reasons brought Are urged without any demonstration from the word of God, and Scripture.
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Happy, aboue the most Churches vnder heauen, were this nation, if this point were vnderstood and carefully obserued,
Happy, above the most Churches under heaven, were this Nation, if this point were understood and carefully observed,
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if wee could stick to our first grounds in parting from the Church of Rome;
if we could stick to our First grounds in parting from the Church of Rome;
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viz. to admit no opinions, nor charge our conscience with more obligations, but out of the word of God.viz. to admit no opinions, nor charge our conscience with more obligations, but out of the word of God.
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Ministers also may learn from hence, what and how to preach. That is the best preaching which is eminent for two things:
Ministers also may Learn from hence, what and how to preach. That is the best preaching which is eminent for two things:
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First, that tends to beget sincerity, cleernes of judgement, distinct euidence of assurance, and strict holinesse of life in the hearers;
First, that tends to beget sincerity, clearness of judgement, distinct evidence of assurance, and strict holiness of life in the hearers;
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secondly, that shines in the natiue lustre of the word, in it self without mixture,
secondly, that shines in the native lustre of the word, in it self without mixture,
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when men knowe no matter, no stile, no wisdom cōparable to that which may be had in the word.
when men know no matter, no style, no Wisdom comparable to that which may be had in the word.
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This also may serue for reproof, First, of such Ministers as preach not sincerely:
This also may serve for reproof, First, of such Ministers as preach not sincerely:
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and such are they that preach for corrupt ends, though they preach true doctrine, Phil. 1.17; and they that preach obscurely & carelesly, and striue not to set out the glory of the truths they propound;
and such Are they that preach for corrupt ends, though they preach true Doctrine, Philip 1.17; and they that preach obscurely & carelessly, and strive not to Set out the glory of the truths they propound;
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and they that are like le•d Vintners, which mix the word with the errors of their owne brains,
and they that Are like le•d Vintners, which mix the word with the errors of their own brains,
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or with the traditions of men, or with a manifest strife to bring in mans wisdome to Gods word;
or with the traditions of men, or with a manifest strife to bring in men Wisdom to God's word;
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more desiring to shewe their owne wittes and learning, than the glory of the scriptures, 2. Cor. 4.2. and 1. Cor. 1.17, and 2.4.5.13. 2. Of the people, for that great want of appetite to gods pure word, and the plain preaching of it. Thus of the second reason.
more desiring to show their own wits and learning, than the glory of the Scriptures, 2. Cor. 4.2. and 1. Cor. 1.17, and 2.4.5.13. 2. Of the people, for that great want of appetite to God's pure word, and the plain preaching of it. Thus of the second reason.
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The third is taken from the effect, and the profit, which wil follow: viz, they shall growe thereby. That ye may growe thereby. ]
The third is taken from the Effect, and the profit, which will follow: videlicet, they shall grow thereby. That you may grow thereby. ]
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This point of the growth of a Christian is of singular vse, and meet to bee fully and particularly opened:
This point of the growth of a Christian is of singular use, and meet to be Fully and particularly opened:
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and therefore I will obserue fiue things concerning it more especially. First, that we ought to growe in grace.
and Therefore I will observe fiue things Concerning it more especially. First, that we ought to grow in grace.
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Secondly, in what things wee should labour to grow and abound. Thirdly, what are the rules to bee obserued, that we might growe. Fourthly, the signes of growth.
Secondly, in what things we should labour to grow and abound. Thirdly, what Are the rules to be observed, that we might grow. Fourthly, the Signs of growth.
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Fiftly, the vses of the whole. First, for the first:
Fifty, the uses of the Whole. First, for the First:
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Christians are bound not onely to get grace, but they must labour to encrease in the gifts they haue receiued:
Christians Are bound not only to get grace, but they must labour to increase in the Gifts they have received:
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It is not enough to begin the work of God, but wee must labour to abound in it,
It is not enough to begin the work of God, but we must labour to abound in it,
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and increase in well doing, we must goe on, and finish the measure of the work required of vs. These places euidently proue, that God lookes for growth at our hands. 2. Pet. 3.18. 1. Cor. 15.58. 1. Thes. 4.1. Prou. 4.18. 1. Cor. 14.12. Secondly, for the second:
and increase in well doing, we must go on, and finish the measure of the work required of us These places evidently prove, that God looks for growth At our hands. 2. Pet. 3.18. 1. Cor. 15.58. 1. Thebes 4.1. Prou. 4.18. 1. Cor. 14.12. Secondly, for the second:
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before I number particulars, I might tell you of diuers kindes of growth, or increase in the kingdome of Christ.
before I number particulars, I might tell you of diverse Kinds of growth, or increase in the Kingdom of christ.
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Christ himselfe is said to increase, Iob. 3.20. The word is said to growe, Act. 6. and in other places:
christ himself is said to increase, Job 3.20. The word is said to grow, Act. 6. and in other places:
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and Christians are said to growe: & so either first ioyntly in the mysticall body, Eph. 4.16. Col. 2.19. or secondly, seuerally euery one by himselfe.
and Christians Are said to grow: & so either First jointly in the mystical body, Ephesians 4.16. Col. 2.19. or secondly, severally every one by himself.
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Christ was said to increase not onely in stature, and the declaration of his gifts: Luke 2.40. but also in the glory of his kingdome, and the aduancing of his dominion amongst men.
christ was said to increase not only in stature, and the declaration of his Gifts: Luke 2.40. but also in the glory of his Kingdom, and the advancing of his dominion among men.
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The word grew, when the number of faithfull labourers was increased, and when the light of the truth was more glorified, and receiued by the people.
The word grew, when the number of faithful labourers was increased, and when the Light of the truth was more glorified, and received by the people.
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Christians are said to grow cheefly in two respects. First, in the number of beleeuers, when there are daily added to the church:
Christians Are said to grow chiefly in two respects. First, in the number of believers, when there Are daily added to the Church:
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Secondly, in the power and practice of their gifts, and this last is heer intended. The word rendred Thereby, might be read either in him: or in it: or, as it is, thereby.
Secondly, in the power and practice of their Gifts, and this last is her intended. The word rendered Thereby, might be read either in him: or in it: or, as it is, thereby.
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In him, that is in Christ. In it, that is in the word: or thereby, that is by the word:
In him, that is in christ. In it, that is in the word: or thereby, that is by the word:
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This last is intended heer in all probability: Now then to the point. There are certaine things wherein a Christian should striue to grow:
This last is intended her in all probability: Now then to the point. There Are certain things wherein a Christian should strive to grow:
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It is true wee should grow in euery good gift and work, but if wee mark the scriptures, these things in particular are especially to bee laboured after as being things that doe wonderfully honour God,
It is true we should grow in every good gift and work, but if we mark the Scriptures, these things in particular Are especially to be laboured After as being things that do wonderfully honour God,
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and credit the Gospell, and bring a singular encrease of happiness to a Christian mans life,
and credit the Gospel, and bring a singular increase of happiness to a Christian men life,
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and it is wonderful profitable to keep a Catalogue of these particulars stil before vs, that we may euery day be put in mind of what we should especially labour after.
and it is wondered profitable to keep a Catalogue of these particulars still before us, that we may every day be put in mind of what we should especially labour After.
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These are the things then we should distinctly labour to grow in. First, wee should labour to grow in wisdom:
These Are the things then we should distinctly labour to grow in. First, we should labour to grow in Wisdom:
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Gods people should appear to bee a wise people aboue all the people of the earth. Christ grew in wisdome: Luke 2.40.
God's people should appear to be a wise people above all the people of the earth. christ grew in Wisdom: Luke 2.40.
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Now wisdome hath two things in it. First, knowledge: and secondly, discretion. In both these we should grow:
Now Wisdom hath two things in it. First, knowledge: and secondly, discretion. In both these we should grow:
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For knowledge, the word of God should dwell plentiously in vs, Col. 3.16. and wee should encrease in the knowledge of God, Col. 1.10. and for discretion, wee should abound in knowledge;
For knowledge, the word of God should dwell plenteously in us, Col. 3.16. and we should increase in the knowledge of God, Col. 1.10. and for discretion, we should abound in knowledge;
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yea and saith the Apostle in all iudgement too: Phili. 1.10. Secondly, wee should grow in faith.
yea and Says the Apostle in all judgement too: Phili. 1.10. Secondly, we should grow in faith.
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That, which is lacking to our faith, must be made vp: 1. Thess. 3.10. and we should still bee praying with the Apostles, Lord increase our faith, Luke 17.5. 2. Thes. 1.11.
That, which is lacking to our faith, must be made up: 1. Thess 3.10. and we should still be praying with the Apostles, Lord increase our faith, Lycia 17.5. 2. Thebes 1.11.
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Now there be two things distinctly, which wee should grow-in about faith: viz. First, assurance; and secondly, the exercise of it.
Now there be two things distinctly, which we should growing about faith: viz. First, assurance; and secondly, the exercise of it.
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For assurance, wee should hereunto giue all diligence, that wee might get the full assurance of faith and hope to the end:
For assurance, we should hereunto give all diligence, that we might get the full assurance of faith and hope to the end:
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wee should neuer bee quiet till it bee established, and rooted, and soundly grounded in our particular assurance of Gods fauour in Iesus Christ, and our owne eternall saluation: Heb. 6.11. Col. 2.6.7.
we should never be quiet till it be established, and rooted, and soundly grounded in our particular assurance of God's favour in Iesus christ, and our own Eternal salvation: Hebrew 6.11. Col. 2.6.7.
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wee should striue to learn euery day to liue by faith in all the occasions of our life;
we should strive to Learn every day to live by faith in all the occasions of our life;
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spending the remainder of our liues in the faith of the Sonne of God, holding fast our confidence,
spending the remainder of our lives in the faith of the Son of God, holding fast our confidence,
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and not withdrawing our selues Heb. 10. Gal. 2.20.
and not withdrawing our selves Hebrew 10. Gal. 2.20.
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Yea wee should striue to bee examples one to another in our faith in GOD, 1. Tim. 4.12.
Yea we should strive to be Examples one to Another in our faith in GOD, 1. Tim. 4.12.
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Thirdly, wee should abound in loue one to another, and towards all men:
Thirdly, we should abound in love one to Another, and towards all men:
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This the Apostle praies earnestly for, and this we should shew by all diligence, in preseruing peace and vnitie amongst ourselues:
This the Apostle prays earnestly for, and this we should show by all diligence, in preserving peace and unity among ourselves:
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so as there should be but one heart & minde amongst vs. To this end bearing,
so as there should be but one heart & mind among us To this end bearing,
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and forbearing, & supporting one another, we should grow also in the tendernes and hartines of our affections one after another, longing one for another,
and forbearing, & supporting one Another, we should grow also in the tenderness and hartines of our affections one After Another, longing one for Another,
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and delighting one in another, yea our loue sholud grow euen in seeking to enlarge our acquaintance with such,
and delighting one in Another, yea our love sholud grow even in seeking to enlarge our acquaintance with such,
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as feare God, but especially in the labour of our loue to doe good to such as feare God should we grow, &c.
as Fear God, but especially in the labour of our love to do good to such as Fear God should we grow, etc.
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Fourthly, we should grow in mercy, and that both in the bowels of pity, and in the abundance of the fruits of mercy, Col. 3.12. 2. Cor. 8.2, 7. and 9.11. Iames 3.18. Fiftly, we should grow in patience, and meeknes, and lowlines of minde.
Fourthly, we should grow in mercy, and that both in the bowels of pity, and in the abundance of the fruits of mercy, Col. 3.12. 2. Cor. 8.2, 7. and 9.11. James 3.18. Fifty, we should grow in patience, and meekness, and lowliness of mind.
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Patience should haue his perfect work, and it wonderfully would become vs, if we could increase in the image of Iesus Christ for meeknes and lowlines.
Patience should have his perfect work, and it wonderfully would become us, if we could increase in the image of Iesus christ for meekness and lowliness.
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To be free from passions and pride, oh, how it would adorne vs!
To be free from passion and pride, o, how it would adorn us!
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It is that one grace Christ so much vrgeth vpon vs, and was most eminent in himselfe, Math. 11.29. Iames 1.4.
It is that one grace christ so much urges upon us, and was most eminent in himself, Math. 11.29. James 1.4.
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Sixtly, We should grow in praier, and the gifts that concerne our communion with God, wee should labour to be mighty and powerfull in prayer, able to wrastle with God himselfe ▪ and ouercome him, as Iacob did:
Sixty, We should grow in prayer, and the Gifts that concern our communion with God, we should labour to be mighty and powerful in prayer, able to wrestle with God himself ▪ and overcome him, as Iacob did:
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and to this end wee should pray alwaies, and learne to pray all manner of praiers in all things, making our requests knowne to God with supplication, especially we should striue to abound in thanksgiuing to God, in all things giuing thanks.
and to this end we should pray always, and Learn to pray all manner of Prayers in all things, making our requests known to God with supplication, especially we should strive to abound in thanksgiving to God, in all things giving thanks.
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This is the greatest honor we can doe to God, 1. Thes. 5.18, 19. Philip. 4.7. Psal. 50.23. Col. 1.11. Ephes. 6.18. 2 Cor. 4.15.
This is the greatest honour we can do to God, 1. Thebes 5.18, 19. Philip. 4.7. Psalm 50.23. Col. 1.11. Ephesians 6.18. 2 Cor. 4.15.
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Seuenthly, We should grow in the contempt of the world, and the lesser estimation of the things of this life, we should striue more & more to expresse a mortified conuersation, vsing the world,
Seuenthly, We should grow in the contempt of the world, and the lesser estimation of the things of this life, we should strive more & more to express a mortified Conversation, using the world,
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and hauing our conuersation in heauen, confessing our selues to bee strangers and pilgrims, and with all eagernesse embracing the praises of a better life, Hebrewes 11.13. Philip. 3.20. in nothing being carefull, Philip. 4.6. hastning to the comming of Iesus Christ, 2. Pet. 3.11.
and having our Conversation in heaven, confessing our selves to be Strangers and pilgrim's, and with all eagerness embracing the praises of a better life, Hebrews 11.13. Philip. 3.20. in nothing being careful, Philip. 4.6. hastening to the coming of Iesus christ, 2. Pet. 3.11.
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Eightthly, We should exceedingly striue to grow in the holy, & reuerēt vse of gods ordinances, striuing to come with more feare,
Eighthly, We should exceedingly strive to grow in the holy, & reverend use of God's ordinances, striving to come with more Fear,
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and sence of the glorious presence of God. This is a wonderfull hard lesson, and little heeded of the most.
and sense of the glorious presence of God. This is a wonderful hard Lesson, and little heeded of the most.
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Oh that we could get it, to serue the Lord with feare, and to reioyce, but yet with trembling!
O that we could get it, to serve the Lord with Fear, and to rejoice, but yet with trembling!
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Oh blessed is the man, that can feare alwaies, and work out his saluation with feare and trembling.
O blessed is the man, that can Fear always, and work out his salvation with Fear and trembling.
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Ninthly, There is another gift we should grow in, and it is maruelously necessary, and comely,
Ninthly, There is Another gift we should grow in, and it is marvelously necessary, and comely,
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and yet extremely neglected, and that is vtterance, of which the Apostle makes mention in his short Catalogue, 2. Cor. 8.7. vtterance (I say) to be able to speake one to another with profit and power in the things of the kingdom of God. This is an admirable grace:
and yet extremely neglected, and that is utterance, of which the Apostle makes mention in his short Catalogue, 2. Cor. 8.7. utterance (I say) to be able to speak one to Another with profit and power in the things of the Kingdom of God. This is an admirable grace:
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and such as attaine it and grow in it, how precious are they amongst the Saints!
and such as attain it and grow in it, how precious Are they among the Saints!
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Tenthly, In that, 2. Cor. 8.7. you may see two other things we should increase in.
Tenthly, In that, 2. Cor. 8.7. you may see two other things we should increase in.
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The one is, in all diligence:
The one is, in all diligence:
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we should more and more euery day cast about, how we might take more paines to doe good,
we should more and more every day cast about, how we might take more pains to do good,
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and be more profitable to others: and for our owne soules, we should increase our paines.
and be more profitable to Others: and for our own Souls, we should increase our pains.
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Eleuenthly, The other grace we should grow in, there mentioned, is the loue to our teachers:
Eleventhly, The other grace we should grow in, there mentioned, is the love to our Teachers:
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as God abounds towards vs in the profit of their paines, so we should grow in affection to them, till we get that singular loue of them, which the Apostle speaketh of, 1. Thes. 5. Twelfthly, Now ther is one thing more, which being added, would make vs wonderful compleat Christians, glorious shining lights in the world, that hold forth the life and power of the word, in the midst of crooked & peruerse multitudes of men; and that is contentation:
as God abounds towards us in the profit of their pains, so we should grow in affection to them, till we get that singular love of them, which the Apostle speaks of, 1. Thebes 5. Twelfthly, Now there is one thing more, which being added, would make us wondered complete Christians, glorious shining lights in the world, that hold forth the life and power of the word, in the midst of crooked & perverse Multitudes of men; and that is contentation:
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Oh the gaine of godlines, if we were settled and contented with that we haue, and could learne of the Apostle in all estates to be content!
O the gain of godliness, if we were settled and contented with that we have, and could Learn of the Apostle in all estates to be content!
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To haue the skill to want, and to abound, and yet by Christ to doe all things:
To have the skill to want, and to abound, and yet by christ to do all things:
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This would finish the glory of the whole frame of godlines, and be like a crown to all other gifts and graces, 1. Tim. 6.6, 7. Philip. 4.11, 12, 18.
This would finish the glory of the Whole frame of godliness, and be like a crown to all other Gifts and graces, 1. Tim. 6.6, 7. Philip. 4.11, 12, 18.
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Now for the third point, namely, the rules to be obserued ▪ That we may grow.
Now for the third point, namely, the rules to be observed ▪ That we may grow.
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They may be referred to these heads:
They may be referred to these Heads:
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First, We must be diligent and conuersant in searching the writings of the Prophets and Apostles, in the name of Iesus Christ, First, We must be diligent and conversant in searching the writings of the prophets and Apostles, in the name of Iesus christ,
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as the chief cornerstone, and then the promise is, that our harts shall be so sweetned,
as the chief cornerstone, and then the promise is, that our hearts shall be so sweetened,
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and seasoned with these diuine knowledges, that God himselfe shall be with vs, and dwell in our hearts as a holy temple,
and seasoned with these divine knowledges, that God himself shall be with us, and dwell in our hearts as a holy temple,
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and we grow more and more in acquaintance with God, Eph. 2.20, 21.
and we grow more and more in acquaintance with God, Ephesians 2.20, 21.
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Secondly, We must bring so much sincerity to the grace of Christ, and the vse of the meanes,
Secondly, We must bring so much sincerity to the grace of christ, and the use of the means,
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as to resolue to seek growth in all things, as well as one, setting our hearts wholy vpon the kingdom of God;
as to resolve to seek growth in all things, as well as one, setting our hearts wholly upon the Kingdom of God;
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we must not goe about godlines with a diuided heart, we must grow vp in all things, or else in none:
we must not go about godliness with a divided heart, we must grow up in all things, or Else in none:
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we shall not prosper, if we be falseharted in any part of Gods seruice, Eph. 2.15.
we shall not prosper, if we be False-hearted in any part of God's service, Ephesians 2.15.
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Thirdly, We must in all things depend vpon God, and seeke to him by daily prayers for a blessing vpon our desires,
Thirdly, We must in all things depend upon God, and seek to him by daily Prayers for a blessing upon our Desires,
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and the meanes, and our endeuours.
and the means, and our endeavours.
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For else Paul may plant, and Apollo may water, but it is God, that must giue the increase, 1 Cor. 3.6.
For Else Paul may plant, and Apollo may water, but it is God, that must give the increase, 1 Cor. 3.6.
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Fourthly, We must be carefull to imploy the gifts we haue, and to practise, as fast as we heare.
Fourthly, We must be careful to employ the Gifts we have, and to practise, as fast as we hear.
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For to him, that hath for vse, shall be giuen:
For to him, that hath for use, shall be given:
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but from him, that hath gifts, & wil not vse them, shall be taken away that which he hath, Math. 13.11.
but from him, that hath Gifts, & will not use them, shall be taken away that which he hath, Math. 13.11.
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Fiftly, We must get an humble heart, and preserue in vs the sence of our owne vilenesse,
Fifty, We must get an humble heart, and preserve in us the sense of our own vileness,
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and a lowly minde, and conceit of our selues, accusing our euery-daies euill waies before the Lord.
and a lowly mind, and conceit of our selves, accusing our everydays evil ways before the Lord.
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For Gods promise is to giue more grace to the humble, Iames. 4.7. Sixtly, It is a great occasion of increase, when a man doth Gods work, with as much cheerefulnes as he can.
For God's promise is to give more grace to the humble, James 4.7. Sixty, It is a great occasion of increase, when a man does God's work, with as much cheerfulness as he can.
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God loueth a cheerfull giuer, and will make all grace abound to them, that striue to liue to be his seruants, 2. Cor. 9.7.8.
God loves a cheerful giver, and will make all grace abound to them, that strive to live to be his Servants, 2. Cor. 9.7.8.
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Seuenthly, You must pray, that your masters, or if you will, ministers may haue their harts enlarged,
Seuenthly, You must pray, that your Masters, or if you will, Ministers may have their hearts enlarged,
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and made fat, and that they may come vnto you and conuert you with abundance of the blessings of the Gospel.
and made fat, and that they may come unto you and convert you with abundance of the blessings of the Gospel.
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For if there be famine, or scarcity, and barrenness in Gods House, you will not thriue well at home, Rom, 15.29.
For if there be famine, or scarcity, and Barrenness in God's House, you will not thrive well At home, Rom, 15.29.
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Eightthly, We must take heed of al such things as hinder our growth, as namely: 1. Hypocrisie, When men aduance a profession of Religion onely for carnall ends,
Eighthly, We must take heed of all such things as hinder our growth, as namely: 1. Hypocrisy, When men advance a profession of Religion only for carnal ends,
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and seeke more the praise of men then of God.
and seek more the praise of men then of God.
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These mens hearts will be fearfully blasted. 2. Errors in opinion of strange doctrines, 2. Pet. 3.17, 18. Hebrews, 13, &c. 3. Spirituall pride, 2. Cor. 12.6, 7. For God giues grace to the humble, Iam. 4.7. 4. Headstrong affections,
These men's hearts will be fearfully blasted. 2. Errors in opinion of strange doctrines, 2. Pet. 3.17, 18. Hebrews, 13, etc. 3. Spiritual pride, 2. Cor. 12.6, 7. For God gives grace to the humble, Iam. 4.7. 4. Headstrong affections,
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as the passions of anger, or the like:
as the passion of anger, or the like:
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these pull men back, and hinder the growth maruelously, 1 Cor. 3.2, 3. Eph. 4.30.31. 5. Liuing in places, where we haue not powerfull meanes for our soules, Eph. 4.13.
these pull men back, and hinder the growth marvelously, 1 Cor. 3.2, 3. Ephesians 4.30.31. 5. Living in places, where we have not powerful means for our Souls, Ephesians 4.13.
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For where vision failes, they perish, must needs faint, and be starued in the famine of the word. 6. Discord with such as feare God.
For where vision fails, they perish, must needs faint, and be starved in the famine of the word. 6. Discord with such as Fear God.
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For if wee grow, wee must grow vp in loue, holding communion with the body of Christ, Eph. 4.15.16. 7. Domesticall vnquietnes, and disorder:
For if we grow, we must grow up in love, holding communion with the body of christ, Ephesians 4.15.16. 7. Domestical unquietness, and disorder:
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For that will hinder not onely prayer, 1 Pet. 3.7, but all other parts of piety. 8. Worldliness.
For that will hinder not only prayer, 1 Pet. 3.7, but all other parts of piety. 8. Worldliness.
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This was the sinne did vndoe Demas. 9. Sinister iudgement of our own practices in godliness when we are either iust ouermuch, that is, think too highly of what we do;
This was the sin did undo Demas. 9. Sinister judgement of our own practices in godliness when we Are either just overmuch, that is, think too highly of what we do;
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or wicked ouer-much, that is, thinke too vilely of the grace of God in vs, or the good wee doe:
or wicked overmuch, that is, think too vilely of the grace of God in us, or the good we do:
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both these hinder Christians extreamely. 10. The loue of any particular sinne.
both these hinder Christians extremely. 10. The love of any particular sin.
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For if once we dally with any corruption, grace is dulled, and the spirit of grace greeued and vexed in vs. Now for the fourth point:
For if once we dally with any corruption, grace is dulled, and the Spirit of grace grieved and vexed in us Now for the fourth point:
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we may know whether we grow or no, by diuerse signes.
we may know whither we grow or no, by diverse Signs.
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First, if we be planted neere the riuers of water, if the Lord make vs happy in liuing in such places where the means of grace aboundes, First, if we be planted near the Rivers of water, if the Lord make us happy in living in such places where the means of grace abounds,
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and the ordinances of God florish in their life and power, Psal 1.3. Eph. 4.13: Else if a good tree be planted in a dry heath far from water or raine, no maruell if it grow not.
and the ordinances of God flourish in their life and power, Psalm 1.3. Ephesians 4.13: Else if a good tree be planted in a dry heath Far from water or rain, no marvel if it grow not.
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And when the Lord doth make the meanes plentifull, hee doth vsually make his grace plentifull in so many as are ordaind to life.
And when the Lord does make the means plentiful, he does usually make his grace plentiful in so many as Are ordained to life.
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Secondly, and especially if we be conscionable in the vse of the means:
Secondly, and especially if we be conscionable in the use of the means:
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if wee measure to God in sincerity, in hearing, praying, reading, and receiuing the Sacraments, &c. there may be no doubt,
if we measure to God in sincerity, in hearing, praying, reading, and receiving the Sacraments, etc. there may be no doubt,
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but God wil measure to vs in the plenty of his blessings: if wee suck the milk of the word with desire, we shall growe.
but God will measure to us in the plenty of his blessings: if we suck the milk of the word with desire, we shall grow.
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Wee need no more doubt whether our soules growe in grace if we can bring constant affections to the means,
we need no more doubt whither our Souls grow in grace if we can bring constant affections to the means,
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than wee would whether the bodies of our children would growe, if they haue good nurses,
than we would whither the bodies of our children would grow, if they have good Nurse's,
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and doo suck the breasts well. Thirdly, grace growes in vs, as humility doth grow: God wil giue more grace to the humble, Iam 4.8.
and do suck the breasts well. Thirdly, grace grows in us, as humility does grow: God will give more grace to the humble, Iam 4.8.
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And look how we thriue and continue in true humility, so we thriue in grace: and contrariwise, as pride and conceitednes growes in vs, so doth true grace wither.
And look how we thrive and continue in true humility, so we thrive in grace: and contrariwise, as pride and conceitedness grows in us, so does true grace wither.
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And the like may be said of meeknes, which is a grace that orders the affections, as humility doth the minde.
And the like may be said of meekness, which is a grace that order the affections, as humility does the mind.
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Fourthly, we may try our growth by our loue to the godly, the members of the mysticall body:
Fourthly, we may try our growth by our love to the godly, the members of the mystical body:
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for, the body of Christ increaseth in the edification of it self through loue. As the loue of Gods children groweth or decaies in vs:
for, the body of christ increases in the edification of it self through love. As the love of God's children grows or decays in us:
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so doth grace growe or decay, Eph. 4.15.16. This loue is the bond of perfectnes, Col. 3.13. Fiftly, we must try our confidence in God, and the assurance of our faith. For, as grace growes:
so does grace grow or decay, Ephesians 4.15.16. This love is the bound of perfectness, Col. 3.13. Fifty, we must try our confidence in God, and the assurance of our faith. For, as grace grows:
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so doo we growe more established and settled in God, and the hope of his kingdome.
so do we grow more established and settled in God, and the hope of his Kingdom.
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This is to abide in Christ:
This is to abide in christ:
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and thus to trust in the LORD, hath a promise of such a blessing, as that man shal not wither, Ier. 17.7, 8. Sixtly, we may discern our growth by the decay of taste in sinne and the world.
and thus to trust in the LORD, hath a promise of such a blessing, as that man shall not wither, Jeremiah 17.7, 8. Sixty, we may discern our growth by the decay of taste in sin and the world.
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As the violence of temptation, and the admiration of the pleasures and profits of this life, go out of vs:
As the violence of temptation, and the admiration of the pleasures and profits of this life, go out of us:
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by the same degrees doth the holy Ghost get the victory, and the Spirit settles the possession of grace in vs, &c.
by the same Degrees does the holy Ghost get the victory, and the Spirit settles the possession of grace in us, etc.
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Seuenthly, wee may discern it by our teachablenesse, and honouring of prophecying, when our Teachers according to their lines may bee inlarged,
Seuenthly, we may discern it by our teachableness, and honouring of prophesying, when our Teachers according to their lines may be enlarged,
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and liue without suspicion or censure:
and live without suspicion or censure:
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when we can beleeue them, and rest in their testimony aboue the whole world, 2. Cor. 10.15. 2. Thes. 1.10.
when we can believe them, and rest in their testimony above the Whole world, 2. Cor. 10.15. 2. Thebes 1.10.
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Eightthly, wee may easily discern it by our constancy and frequency in good works, either of piety,
Eighthly, we may Easily discern it by our constancy and frequency in good works, either of piety,
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or mercy, or righteousnes, either at home or abroad. For, to such as haue for vse, it is certain more is giuen, Mat. 13.11. Ninthly, wee may knowe it by the frequency of our communion with God.
or mercy, or righteousness, either At home or abroad. For, to such as have for use, it is certain more is given, Mathew 13.11. Ninthly, we may know it by the frequency of our communion with God.
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If the Lord daily dwell in vs, or with vs, and reueal himself to vs by the signes of his presence, there is no doubt to be made of our growing.
If the Lord daily dwell in us, or with us, and reveal himself to us by the Signs of his presence, there is no doubt to be made of our growing.
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The heart of a christian is Gods Temple:
The heart of a christian is God's Temple:
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and you may bee sure, all prospers well in the Temple, when the cloud sits there,
and you may be sure, all prospers well in the Temple, when the cloud sits there,
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or often appears there, Eph. 2.20, 21. Vse. The vse of this whole doctrine concerning growth, may serue, first, for humiliation: and so in many things.
or often appears there, Ephesians 2.20, 21. Use. The use of this Whole Doctrine Concerning growth, may serve, First, for humiliation: and so in many things.
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First, our hearts should smite vs for our ignorance.
First, our hearts should smite us for our ignorance.
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There are many things of excellent fruit and praise, which we haue not at all laboured in;
There Are many things of excellent fruit and praise, which we have not At all laboured in;
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diuers of the twelue things before.
diverse of the twelue things before.
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Secondly, for our deadnes of heart, and vnprofitablenesse of life, which is aggrauated against vs, 1. When God giues vs much means. 2. When wee are insensible, or at least incorrigible;
Secondly, for our deadness of heart, and unprofitableness of life, which is aggravated against us, 1. When God gives us much means. 2. When we Are insensible, or At least incorrigible;
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knowe all is not well, and feel our selues to be lashed, and yet mend not. 3. When wee are slothfull and weary, wil not stirre vp our selues,
know all is not well, and feel our selves to be lashed, and yet mend not. 3. When we Are slothful and weary, will not stir up our selves,
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nor receiue direction for the making vp of what is lacking to our faith, or to any other gifts;
nor receive direction for the making up of what is lacking to our faith, or to any other Gifts;
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especially when wee are weyward, and will go about, rather than bee at the triall of direction or asking the way, Ier. 31.21.
especially when we Are weyward, and will go about, rather than be At the trial of direction or asking the Way, Jeremiah 31.21.
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3. Much more to such as are so farre from growing, that they fall away, and decline;
3. Much more to such as Are so Far from growing, that they fallen away, and decline;
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lose their first loue, and what they haue wrought, begin in the Spirit, and end in the flesh.
loose their First love, and what they have wrought, begin in the Spirit, and end in the Flesh.
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This much vexeth God, and is extremely dangerous to the parties, Esay 1.4. Ier. 7.24. and 15.6. 2. Pet. 2.20.
This much vexes God, and is extremely dangerous to the parties, Isaiah 1.4. Jeremiah 7.24. and 15.6. 2. Pet. 2.20.
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But, that this may not either pearce too farre, or fall too deadly or flat vpon any that are guilty, we must knowe, there is a double declining or apostasie: The one, inward; the other, outward.
But, that this may not either pierce too Far, or fallen too deadly or flat upon any that Are guilty, we must know, there is a double declining or apostasy: The one, inward; the other, outward.
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First, the inward is, when a mans heart is falne off from the care of godlinesse,
First, the inward is, when a men heart is fallen off from the care of godliness,
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and the means of it, and regards iniquity constantly, being possessed of the raign of habituall hypocrisie:
and the means of it, and regards iniquity constantly, being possessed of the Reign of habitual hypocrisy:
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and this may bee in men that outwardly frequent the meanes, and make a shew of godlinesse.
and this may be in men that outwardly frequent the means, and make a show of godliness.
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Secondly, the outward declining or Apostasie is, when men outwardly liue in grosse sinnes, or follow scandalous courses,
Secondly, the outward declining or Apostasy is, when men outwardly live in gross Sins, or follow scandalous courses,
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and are at last relapsed to the violent courses of the world, so as the meanes of godliness is neglected.
and Are At last relapsed to the violent courses of the world, so as the means of godliness is neglected.
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Againe, declining is, first, either totall: secondly, or in part. First, totall, when we fall off from all godliness, and all the meanes of it:
Again, declining is, First, either total: secondly, or in part. First, total, when we fallen off from all godliness, and all the means of it:
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and so only they fall, that sinne against the holy Ghost.
and so only they fallen, that sin against the holy Ghost.
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Secondly, in part, is, when men fall into some sinne or error, and not lose all conscience of well-doing,
Secondly, in part, is, when men fallen into Some sin or error, and not loose all conscience of welldoing,
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and such is their Apostasie also, that fall off from the care of some of the ordinances of God as,
and such is their Apostasy also, that fallen off from the care of Some of the ordinances of God as,
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when men vse the priuate, and neglect the publike; or vse the publike, and neglect the priuate, &c.
when men use the private, and neglect the public; or use the public, and neglect the private, etc.
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Question. But what shall a man doe to help himselfe, that findes he hath declined, & c?Question. But what shall a man do to help himself, that finds he hath declined, & c?
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Answer. He must take vnto himselfe words, and confesse his sin to God, and returne to the Lord hartily, he will heale euen his back-sliding: Hose. 14.3.4.5.Answer. He must take unto himself words, and confess his since to God, and return to the Lord heartily, he will heal even his backsliding: Hose. 14.3.4.5.
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Vse 2. Secondly, for instruction, and so it should perswade with vs mightily to hold on,Use 2. Secondly, for instruction, and so it should persuade with us mightily to hold on,
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and neuer faint in the way, but striue to the perfection of euery good gift of God, not being weary of well-doing, knowing, that it is ashame still to bee children,
and never faint in the Way, but strive to the perfection of every good gift of God, not being weary of welldoing, knowing, that it is ashame still to be children,
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and that God doth require a righteousnes of vs, that should exceed the righteousnes of all the Papists,
and that God does require a righteousness of us, that should exceed the righteousness of all the Papists,
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and Pharises, in the world, and to this end, we should preserue in vs this desire after the sincere milk of the word, and watch against securitie and slothfulnes, the dangerous moathes of godliness.
and Pharisees, in the world, and to this end, we should preserve in us this desire After the sincere milk of the word, and watch against security and slothfulness, the dangerous moths of godliness.
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Vse 3. Thirdly, such may bee much encouraged, who haue their hearts set vpon growth, and doe prosper in Gods work, though otherwaies they haue many afflictions, or infirmities:Use 3. Thirdly, such may be much encouraged, who have their hearts Set upon growth, and do prosper in God's work, though otherways they have many afflictions, or infirmities:
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yea such as with true hearts doe mourne for their not growing, as they think, may consider of many comforts to vphould themselues by:
yea such as with true hearts do mourn for their not growing, as they think, may Consider of many comforts to vphould themselves by:
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as, 1. Our Sauiour Christ had not all degrees of grace at once, but grew in grace by degrees. 2. Though thy gifts bee small,
as, 1. Our Saviour christ had not all Degrees of grace At once, but grew in grace by Degrees. 2. Though thy Gifts be small,
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and grow in thee like a graine of mustard-seed:
and grow in thee like a grain of Mustard seed:
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yet it may grow to a maruelous increase, Math. 13. 3. Though thou haue many infirmities,
yet it may grow to a marvelous increase, Math. 13. 3. Though thou have many infirmities,
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yet thou maist beare aboundance of fruit:
yet thou Mayest bear abundance of fruit:
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as the vine, which is the weakest plant, yet is not therefore barren, Isaiah 27.2. 4. Though thou haue little meanes to help thy selfe by,
as the vine, which is the Weakest plant, yet is not Therefore barren, Isaiah 27.2. 4. Though thou have little means to help thy self by,
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yet thou maiest by the blessing of God grow:
yet thou Mayest by the blessing of God grow:
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The lilies spin not, and yet are gorgeo•sly clothed, Math. 6.28. 5. If we sowe good seed, it is certain the Lord will giue increase, 1. Cor. 9.10.11. 6. Though we sowe in teares, we shall reap in ioy, Psal. 126.5, 6. yea though we be extreamely oppressed and reproached:
The lilies spin not, and yet Are gorgeo•sly clothed, Math. 6.28. 5. If we sow good seed, it is certain the Lord will give increase, 1. Cor. 9.10.11. 6. Though we sow in tears, we shall reap in joy, Psalm 126.5, 6. yea though we be extremely oppressed and reproached:
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as the Israelites grew euen the more they were hated and oppressed in Aegipt, Mark, 4.8. 7. We haue great helpes:
as the Israelites grew even the more they were hated and oppressed in Egypt, Mark, 4.8. 7. We have great helps:
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the word is rendred Courteous, Eph. 4.32. And all ages must wonder at this kindenes of God in Iesus Christ, Eph. 2.7.
the word is rendered Courteous, Ephesians 4.32. And all ages must wonder At this kindness of God in Iesus christ, Ephesians 2.7.
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the word is more effectuall to the soule, then milk to the body: and we receiue influence from Christ our head, Colos. 2.19. and euery member of the mysticall body makes some supply to further the growth of •he whole body: Eph. 6.16.
the word is more effectual to the soul, then milk to the body: and we receive influence from christ our head, Colos 2.19. and every member of the mystical body makes Some supply to further the growth of •he Whole body: Ephesians 6.16.
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Verse. 3. Because ye haue tasted, that the Lord is gracious, or bountifull.Verse. 3. Because you have tasted, that the Lord is gracious, or bountiful.
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THese words containe the fourth reason to perswade to the desire after the word, and it is taken from the experience they haue had of the goodnes of God, comforting them in the word:
THese words contain the fourth reason to persuade to the desire After the word, and it is taken from the experience they have had of the Goodness of God, comforting them in the word:
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If euer they tasted the sweetnes of the word, they must needes haue an appetite to it.
If ever they tasted the sweetness of the word, they must needs have an appetite to it.
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In these few wordes there are diuers poynts of Doctrine to bee obserued and explained: as namely, First, That God is gracious.
In these few words there Are diverse points of Doctrine to be observed and explained: as namely, First, That God is gracious.
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Secondly, that God doth graciously sweeten the word to his people: as God doth shew his graciousnes in the word.
Secondly, that God does graciously sweeten the word to his people: as God does show his graciousness in the word.
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Thirdly, that, where there is a true taste of the sweetnes of the word, there the soule growes in grace.
Thirdly, that, where there is a true taste of the sweetness of the word, there the soul grows in grace.
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Fourthly, It is but a taste of the sweetnes of God which can be had in this life.
Fourthly, It is but a taste of the sweetness of God which can be had in this life.
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Fiftly, many liue in the church, and yet neuer taste of the sweetnes of God and his word.
Fifty, many live in the Church, and yet never taste of the sweetness of God and his word.
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Sixtly, It is a singular shame for such as haue felt the sweetnes of the word, to faile in their desire after it. For the first.
Sixty, It is a singular shame for such as have felt the sweetness of the word, to fail in their desire After it. For the First.
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Where the Lord is praised for graciousnes, by the word vsed in the originall heere, it is to occasion in vs the admiration of the goodnes of Gods nature.
Where the Lord is praised for graciousness, by the word used in the original Here, it is to occasion in us the admiration of the Goodness of God's nature.
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For in this one word are many distinct praises imported: As First, That hee is free, and doth what he doth, freely, without respect of merit, or desert in men:
For in this one word Are many distinct praises imported: As First, That he is free, and does what he does, freely, without respect of merit, or desert in men:
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and this is one thing, which if wee finde, should much incite vs to regard what he saith,
and this is one thing, which if we find, should much incite us to regard what he Says,
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or requireth of vs. By this Argument are men called vpon, Isaiah 55.1.2, 3. Secondly, that hee is kind to his very enemies.
or requires of us By this Argument Are men called upon, Isaiah 55.1.2, 3. Secondly, that he is kind to his very enemies.
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For so the word is applied: Luke 6.35.
For so the word is applied: Luke 6.35.
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and questionles it should bee a great thing to perswade with a man, when he comes to the word, to regard it with much affection,
and questionless it should be a great thing to persuade with a man, when he comes to the word, to regard it with much affection,
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if he knowe, that God thereby will doe good to his very enemies:
if he know, that God thereby will do good to his very enemies:
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and that in that ordinance, God is went to shew the mirror of his mercy, in reuealing his loue,
and that in that Ordinance, God is went to show the mirror of his mercy, in revealing his love,
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& communicating the blessings of his Gospell to such, as come into his presence with hatred of their owne waies.
& communicating the blessings of his Gospel to such, as come into his presence with hatred of their own ways.
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Thirdly, that he is courteous, and in a speciall manner kinde to, and fond ouer his own people with incomprehensible indulgence:
Thirdly, that he is courteous, and in a special manner kind to, and found over his own people with incomprehensible indulgence:
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And thus hee deliuereth his seruants from their feares, Psal. 34.3. or 4. Fourthly, that hee is bountifull and liberall, and giueth plentifully:
And thus he Delivereth his Servants from their fears, Psalm 34.3. or 4. Fourthly, that he is bountiful and liberal, and gives plentifully:
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so the word is vsed and giuen to God, Rom. 1.5. Fif•ly, that hee is gentle and easie to bee intreated, or preuailed withall.
so the word is used and given to God, Rom. 1.5. Fif•ly, that he is gentle and easy to be entreated, or prevailed withal.
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Hence, that his yoke is said to bee easie: Math. 11.30. where this word is translated easie:
Hence, that his yoke is said to be easy: Math. 11.30. where this word is translated easy:
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and heereof comes the word, rendred gentlenes: Gal. 5.22. and thus hee is said to bee maruelous kinde in hearing praier:
and hereof comes the word, rendered gentleness: Gal. 5.22. and thus he is said to be marvelous kind in hearing prayer:
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Psal. 31.21, 22. and 34.4, 6, 15. Sixtly, that he stands not vpon respect of persons, and thus he regards the poore: Psal. 68.10. and will not disdaine to teach sinners his way: Psal. 25.8. Seuenthly, that he is sweet:Psalm 31.21, 22. and 34.4, 6, 15. Sixty, that he Stands not upon respect of Persons, and thus he regards the poor: Psalm 68.10. and will not disdain to teach Sinners his Way: Psalm 25.8. Seuenthly, that he is sweet:
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that is, wonderfull comfortable, pleasing, and filling with delight.
that is, wonderful comfortable, pleasing, and filling with delight.
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Eightthly, there is one specialty of Gods goodnes, to which this word is applied, and that is, the accepting of the Gentiles to fauour,
Eighthly, there is one specialty of God's Goodness, to which this word is applied, and that is, the accepting of the Gentiles to favour,
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when the Iews were cut off: Rom. 11. Vse. The vse of this point is various: For,
when the Iews were Cut off: Rom. 11. Use. The use of this point is various: For,
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First, It should kindle in vs admiration: All ages should gaze and wonder at such matchless good nature, and kindnes in God: Ephes. 2.7.
First, It should kindle in us admiration: All ages should gaze and wonder At such matchless good nature, and kindness in God: Ephesians 2.7.
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Secondly, It should break our hearts with sorrow and repentance for our sins, to think of it, that wee offend a God so kinde, so good, so bountifull: Rom. 2.4. Hose. 3.5.
Secondly, It should break our hearts with sorrow and Repentance for our Sins, to think of it, that we offend a God so kind, so good, so bountiful: Rom. 2.4. Hose. 3.5.
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Thirdly, It should perswade with men, that neuer felt this, to taste and see how good God is, Psalme 34.
Thirdly, It should persuade with men, that never felt this, to taste and see how good God is, Psalm 34.
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Question. What must we do, if wee could, or might taste of this sweetnes of Gods nature?Question. What must we do, if we could, or might taste of this sweetness of God's nature?
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Answer. The Prophet Dauid telles vs of two things:Answer. The Prophet David tells us of two things:
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Psalme 34. First, thou must pray vnto him, and make him thy refuge in all distresse: Psalm 34. First, thou must pray unto him, and make him thy refuge in all distress:
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Secondly, and thou must put thy trust in him, and then certainely thy face shall be lightned,
Secondly, and thou must put thy trust in him, and then Certainly thy face shall be lightened,
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and thou shalt not be ashamed, and I may adde two things more. First, Thou must loue his Word, waiting vpon him in his Sanctuary.
and thou shalt not be ashamed, and I may add two things more. First, Thou must love his Word, waiting upon him in his Sanctuary.
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Secondly, and yeld thy selfe ouer to be his seruant, and thou canst not faile to finde this goodness of the Lord.
Secondly, and yield thy self over to be his servant, and thou Canst not fail to find this Goodness of the Lord.
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Fourthly, It should inflame affection in the godly: They should fall in loue with God.
Fourthly, It should inflame affection in the godly: They should fallen in love with God.
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Oh loue the Lord, all yee his Saints, Psalm. 31.19, 21, 33. What can more draw affection, then sweetnes of nature?
O love the Lord, all ye his Saints, Psalm. 31.19, 21, 33. What can more draw affection, then sweetness of nature?
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Fiftly, It should perswade all Gods seruants to liue by faith, and not through vnbeliefe in the time of affliction, or temptation to dishonor god.
Fifty, It should persuade all God's Servants to live by faith, and not through unbelief in the time of affliction, or temptation to dishonour god.
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Why saist thou, thy way is past ouer of God? Or why sayst thou, The Lord hath forgotten,
Why Sayest thou, thy Way is passed over of God? Or why Sayest thou, The Lord hath forgotten,
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or will not forgiue? Esay, 40.27. &. 49.15, 16. Exod. 34.6.7. Sixtly, It should kindle in vs a vehement desire to imitate so sacred a nature,
or will not forgive? Isaiah, 40.27. &. 49.15, 16. Exod 34.6.7. Sixty, It should kindle in us a vehement desire to imitate so sacred a nature,
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and continually to striue to be like the patterne in God for curtesie, Eph. 4.32. kindness, 2. Cor. 6.6. and all louing behauiour, Colos. 2.12. 1. Cor. 13.4. and easie to bee intreated, Iam. 3.17. and loue to our enemies, Luke. 6.35. We should be followers of God, Eph. 5.1. we should beare his image especially herein, Col. 3.10.
and continually to strive to be like the pattern in God for courtesy, Ephesians 4.32. kindness, 2. Cor. 6.6. and all loving behaviour, Colos 2.12. 1. Cor. 13.4. and easy to be entreated, Iam. 3.17. and love to our enemies, Lycia. 6.35. We should be followers of God, Ephesians 5.1. we should bear his image especially herein, Col. 3.10.
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Seuenthly, How should our hearts bee satisfied, as with Manna, when we feele this sweetnes of God to vs in particular, either in the Word,
Seuenthly, How should our hearts be satisfied, as with Manna, when we feel this sweetness of God to us in particular, either in the Word,
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or prayer, or in his works? We should euen be sick of loue, our sleep should be pleasant to vs,
or prayer, or in his works? We should even be sick of love, our sleep should be pleasant to us,
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and our hearts filled with gladnes.
and our hearts filled with gladness.
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What greater felicity can there be, then that such a God should loue vs? Psal. 63.6. Ierem. 31.26. Cantic. 2.5. or 6.
What greater felicity can there be, then that such a God should love us? Psalm 63.6. Jeremiah 31.26. Cantic. 2.5. or 6.
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Eightthly, We shold be carefull, when we haue felt this sweetnes of the Lord to preserue our selues in this communion with God,
Eighthly, We should be careful, when we have felt this sweetness of the Lord to preserve our selves in this communion with God,
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and abide in his goodnes, as the Apostle vseth the Phrase, Rom. 11.22. Lastly, it should much affect with sorrow and shame, all impenitent sinners, and that in two respects.
and abide in his Goodness, as the Apostle uses the Phrase, Rom. 11.22. Lastly, it should much affect with sorrow and shame, all impenitent Sinners, and that in two respects.
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First, because they haue lost their time, and liued without the sence of this sweetnes in God, the Apostle, Tit. 3.5. vseth this Phrase, The bountifulnes of God appeared.
First, Because they have lost their time, and lived without the sense of this sweetness in God, the Apostle, Tit. 3.5. uses this Phrase, The bountifulness of God appeared.
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The word shined as the sunne doth in the rising:
The word shined as the sun does in the rising:
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which imports, that the world was nothing but darknes, till men found by experience the goodnes of God.
which imports, that the world was nothing but darkness, till men found by experience the Goodness of God.
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Secondly, because they haue so long offended a nature of such infinite goodnes, this will proue a grieuous aggr•uation of their sinne and misery.
Secondly, Because they have so long offended a nature of such infinite Goodness, this will prove a grievous aggr•uation of their sin and misery.
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For such a goodnes so prouoked, will turn into extreme fury:
For such a Goodness so provoked, will turn into extreme fury:
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such mercy abused, will be turned into vnspeakeable fiercenes of indignation, as appeares, Deut. 29.19, 20. and Rom. 2.4, 5. The second Doctrine is, that God doth graciously sweeten his Word to his people, or God doth shew his graciousnes especially in his word.
such mercy abused, will be turned into unspeakable fierceness of Indignation, as appears, Deuteronomy 29.19, 20. and Rom. 2.4, 5. The second Doctrine is, that God does graciously sweeten his Word to his people, or God does show his graciousness especially in his word.
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Hence it is, that Gods seruants haue acknowledge the word to be sweeter then hony, and the hony-comb. Psal. 19.10. & 119.103. and the holy Ghost compareth it to feasts, yea royall feasts, Esay 25.6. Prou. 9.4. Luke. 14.17. and the Apostle acknowledgeth a sauour of life vnto life in the Word, 2. Cor. 2.14. The consideration whereof should teach vs diuers duties.
Hence it is, that God's Servants have acknowledge the word to be Sweeten then honey, and the honeycomb. Psalm 19.10. & 119.103. and the holy Ghost compareth it to feasts, yea royal feasts, Isaiah 25.6. Prou. 9.4. Lycia. 14.17. and the Apostle acknowledgeth a savour of life unto life in the Word, 2. Cor. 2.14. The consideration whereof should teach us diverse duties.
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First, To labour to finde the word so vnto vs, to seeke this sweetnes in the word:
First, To labour to find the word so unto us, to seek this sweetness in the word:
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and to that end we must mingle it with faith, else there will be no more tast in it,
and to that end we must mingle it with faith, Else there will be no more taste in it,
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then in the white of an egge: and besides, we must come to it in the tediousnes of our own vilenes.
then in the white of an egg: and beside, we must come to it in the tediousness of our own vileness.
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For we are neuer fitter to tast of Gods grace, then when we are deiected in the true feeling of our owne vnworthines. For we Are never fitter to taste of God's grace, then when we Are dejected in the true feeling of our own unworthiness.
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God will giue grace to the humble: and further, we must get an appetite and affection to the word.
God will give grace to the humble: and further, we must get an appetite and affection to the word.
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For the full stomach loatheth an hony-combe, but to the hungry soule euery little thing is sweet, Prouerbs 27.7.
For the full stomach Loathes an honeycomb, but to the hungry soul every little thing is sweet, Proverbs 27.7.
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and lastly, we must take heede, that wee marre not our tastes before we come,
and lastly, we must take heed, that we mar not our tastes before we come,
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as they doe, that haue sweetned their mouthes with wickednes, and spoyled their rellish with the pleasures of beloued sinnes, Iob 20.12. Such as liue in the delight of secret corruptions, euen they that account stolne waters sweet, may bee the guests of Hell, but Gods guests they are not:
as they do, that have sweetened their mouths with wickedness, and spoiled their relish with the pleasures of Beloved Sins, Job 20.12. Such as live in the delight of secret corruptions, even they that account stolen waters sweet, may be the guests of Hell, but God's guests they Are not:
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onely they that ouercome, eate of the hidden Manna, Reuel. 2. Secondly, When we haue found hony, let vs eate it, Prou. 20.13. That is, if the Lord be gracious vnto vs in his word;
only they that overcome, eat of the hidden Manna, Revel. 2. Secondly, When we have found honey, let us eat it, Prou. 20.13. That is, if the Lord be gracious unto us in his word;
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let vs with all care receiue it into our harts, and with all affection make vse of it. Lose not thy precious oportunity.
let us with all care receive it into our hearts, and with all affection make use of it. Loose not thy precious opportunity.
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Thirdly, It should teach vs in all our griefes, and bitternes to make our recourse to the Word to comfort and sweeten our harts against our feares and sorrowes.
Thirdly, It should teach us in all our griefs, and bitterness to make our recourse to the Word to Comfort and sweeten our hearts against our fears and sorrows.
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For at this feast God wipes away all teares from our eyes, Esaiah 25.6, 8.
For At this feast God wipes away all tears from our eyes, Isaiah 25.6, 8.
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Fourthly, The sweetnes of the Word, when we feele it, should satisfie vs, yea satisfie vs aboundantly.
Fourthly, The sweetness of the Word, when we feel it, should satisfy us, yea satisfy us abundantly.
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We should giue so much glory to Gods goodnes, as to make it the abundant satisfaction of our hearts, Psal. 36.6. Fiftly, Yea further:
We should give so much glory to God's Goodness, as to make it the abundant satisfaction of our hearts, Psalm 36.6. Fifty, Yea further:
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we should labour to shew this sweet sauour of the word in our conuersations, by mercy to the distressed, by gracious communication, by our contentation,
we should labour to show this sweet savour of the word in our conversations, by mercy to the distressed, by gracious communication, by our contentation,
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and by all weldoing, that the perfume of Gods grace in vs may allure & affect others, that the very places where we come may sauour of our goodnes euen after we are gone.
and by all welldoing, that the perfume of God's grace in us may allure & affect Others, that the very places where we come may savour of our Goodness even After we Are gone.
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Sixtly, We should be alwaies praising of God for the good things of his Sanctuary, acknowledging all to come frō his free grace without our deserts, Psal. 84.4. entertaining his presence with all possible admiration, saying with the Psalmist, O Lord, how excellent is thy goodness! Psal. 36.9 ▪
Sixty, We should be always praising of God for the good things of his Sanctuary, acknowledging all to come from his free grace without our deserts, Psalm 84.4. entertaining his presence with all possible admiration, saying with the Psalmist, Oh Lord, how excellent is thy Goodness! Psalm 36.9 ▪
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Seuenthly, We should pray God to continue his goodness to them, that know him, and to vouchsafe vs the fauour to dwell for euer in his house, Psalm 36.11. Eightthly, And constantly the experience hereof should set vs alonging:
Seuenthly, We should pray God to continue his Goodness to them, that know him, and to vouchsafe us the favour to dwell for ever in his house, Psalm 36.11. Eighthly, And constantly the experience hereof should Set us alonging:
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our soules should long for the courts of Gods house, and our hearts cry for the daily bread in Sion,
our Souls should long for the Courts of God's house, and our hearts cry for the daily bred in Sion,
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and we should constantly walk from strength to strength, til we appear before God in Sion, Psalm 84; and the rather, because, besides the sweetnes, there is a plentifull reward in keeping Gods Word, Psalm 19.20.
and we should constantly walk from strength to strength, till we appear before God in Sion, Psalm 84; and the rather, Because, beside the sweetness, there is a plentiful reward in keeping God's Word, Psalm 19.20.
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Secondly, from hence we may bee informed in two especiall things. 1. Concerning the happinesse of the godly in this life, notwithstanding all their afflictions and sorrows. Thou seest their distresses:
Secondly, from hence we may be informed in two especial things. 1. Concerning the happiness of the godly in this life, notwithstanding all their afflictions and sorrows. Thou See their Distresses:
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but thou seest not their comforts. The stranger doth not meddle with their joyes.
but thou See not their comforts. The stranger does not meddle with their Joys.
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Oh how great is the goodnes of God, in giuing his people to drink out of the riuers of the pleasures in his house,
O how great is the Goodness of God, in giving his people to drink out of the Rivers of the pleasures in his house,
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when hee makes their eies to see the light in his light! Psalm 36.8, 9. Psalm 65.4. 2. Concerning the office of Gods Ministers.
when he makes their eyes to see the Light in his Light! Psalm 36.8, 9. Psalm 65.4. 2. Concerning the office of God's Ministers.
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They are the perfumers of the world: the Church is the perfuming-pan: and preaching is the fire that heats it:
They Are the perfumers of the world: the Church is the perfuming-pan: and preaching is the fire that heats it:
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and the Scriptures are the sweet waters. Or, the Church is the mortar: preaching, the pestle:
and the Scriptures Are the sweet waters. Or, the Church is the mortar: preaching, the pestle:
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and the promises of God in Christ are the sweet spices;
and the promises of God in christ Are the sweet spices;
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which, being beaten, yeeld a heauenly and supernaturall smell in the soules of the godly hearers, 2. Cor. 2.14, 15. But,
which, being beaten, yield a heavenly and supernatural smell in the Souls of the godly hearers, 2. Cor. 2.14, 15. But,
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then, Ministers must take heed they corrupt not Gods Word;
then, Ministers must take heed they corrupt not God's Word;
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and see to it, that their preaching bee in sincerity, and as of God, and in the sight of God in Christ,
and see to it, that their preaching bee in sincerity, and as of God, and in the sighed of God in christ,
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and with demonstration of the truth to mens consciences, 2. Cor. 2.17: else, any Preacher will not serue the turn.
and with demonstration of the truth to men's Consciences, 2. Cor. 2.17: Else, any Preacher will not serve the turn.
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And in both these respects, Ministers haue reason to cry out with the Apostle, Oh! who is sufficient for these things? If euery Sermon must leaue so sweet a sauour behinde it in the hearts of the hearers,
And in both these respects, Ministers have reason to cry out with the Apostle, Oh! who is sufficient for these things? If every Sermon must leave so sweet a savour behind it in the hearts of the hearers,
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and in the nostrils of God too, who can bee (without the speciall assistance of God) fitte for these things?
and in the nostrils of God too, who can be (without the special assistance of God) fit for these things?
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Lastly, this may serue for singular reproof and terror to the wicked, and that in diuerse respects.
Lastly, this may serve for singular reproof and terror to the wicked, and that in diverse respects.
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First, for such as are mockers, and call sweet sowre, that is, speak euill of the good word of God:
First, for such as Are mockers, and call sweet sour, that is, speak evil of the good word of God:
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secondly, for the miserable neglect of that they should account the life of their life. Alas!
secondly, for the miserable neglect of that they should account the life of their life. Alas!
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and therefore wish that these things bee obserued.
and Therefore wish that these things be observed.
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whither shall wee go? or what is this miserable and wretched life, if we want the sweet comforts of the word? To dwell without the word, is, To dwell in the parched places of the wildernesse:
whither shall we go? or what is this miserable and wretched life, if we want the sweet comforts of the word? To dwell without the word, is, To dwell in the parched places of the Wilderness:
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and this Ministery is the more dangerous in such or to such as are daily inuited,
and this Ministry is the more dangerous in such or to such as Are daily invited,
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and haue all things ready made, and yet wil not inwardly obey gods calling, nor profit by the means,
and have all things ready made, and yet will not inwardly obey God's calling, nor profit by the means,
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but finde excuses to shift off the inuitation of God.
but find excuses to shift off the invitation of God.
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How justly may that curse be inflicted vpon them, These men shall neuer taste of my supper? Luke 14.17. &c. 24.
How justly may that curse be inflicted upon them, These men shall never taste of my supper? Lycia 14.17. etc. 24.
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Thus much of the second doctrine.
Thus much of the second Doctrine.
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Doct. 3. The third doctrine out of these words may be this, that such as finde a true taste of the sweetnes of God in his Word, may conceiue hopefully, that their soules doo and shall prosper and growe.Doct. 3. The third Doctrine out of these words may be this, that such as find a true taste of the sweetness of God in his Word, may conceive hopefully, that their Souls do and shall prosper and grow.
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There is no doubt to be made of our growth, if once we come to feel the sweetnes of the Word.
There is no doubt to be made of our growth, if once we come to feel the sweetness of the Word.
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For the cleerer vnderstanding of this doctrine, I must answer two questions. Quest. First, what this true taste is.
For the clearer understanding of this Doctrine, I must answer two questions. Quest. First, what this true taste is.
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Secondly, whether this taste may not bee in wicked men. Ans. For the first.
Secondly, whither this taste may not be in wicked men. Ans. For the First.
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A true taste of the sweetnes of the Word, and Gods graciousnes in it, may bee knowne both by the cause, and by the effects.
A true taste of the sweetness of the Word, and God's graciousness in it, may be known both by the cause, and by the effects.
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The cause of this taste is faith: for, by faith onely doth the soule taste. The cause of this taste is faith: for, by faith only does the soul taste.
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Or that thing that raiseth so sweet a rellish in our hearts, is, A perswasion in particular of the graciousnes of God to vs,
Or that thing that Raiseth so sweet a relish in our hearts, is, A persuasion in particular of the graciousness of God to us,
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euen of that graciousnes which the Word doth discouer. The effects of this taste are three.
even of that graciousness which the Word does discover. The effects of this taste Are three.
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For, first, it reuiues the heart, and raiseth it from the dead, and frames it to bee a new creature;
For, First, it revives the heart, and Raiseth it from the dead, and frames it to be a new creature;
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working an vnfained change in the heart of man from the world and sin, to the care of Gods glory,
working an unfeigned change in the heart of man from the world and since, to the care of God's glory,
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and saluation of their own soules: and thus it is called A sauour of life vnto life, 2. Cor. 2.15.
and salvation of their own Souls: and thus it is called A savour of life unto life, 2. Cor. 2.15.
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Secondly, it settleth in the heart an estimation of the Word and spirituall things, and the assurance of Gods fauour of al earthly things in the world, Phil. 3.9. Psalm 84.10.
Secondly, it settleth in the heart an estimation of the Word and spiritual things, and the assurance of God's favour of all earthly things in the world, Philip 3.9. Psalm 84.10.
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Thirdly, this taste works a heauenly kind of contentment in the heart:
Thirdly, this taste works a heavenly kind of contentment in the heart:
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so as the Godly, when they haue found this, are abundantly satisfied, they haue enough, Psalm 36.10. and 95.4.
so as the Godly, when they have found this, Are abundantly satisfied, they have enough, Psalm 36.10. and 95.4.
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For the second question concerning wicked men, and their rellishing of the sweetnes of the Word, I say two things.
For the second question Concerning wicked men, and their relishing of the sweetness of the Word, I say two things.
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and such things concerning which the Subiect is assured, that they are vnlawfull.
and such things Concerning which the Subject is assured, that they Are unlawful.
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First, that the most wicked men are without spirituall senses, and finde no more taste in God or his Word,
First, that the most wicked men Are without spiritual Senses, and find no more taste in God or his Word,
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than in the White of an egge: they sauour not the things of the Spirit, Rom. 8. 1. Cor. 2.13. Of this afterwards.
than in the White of an egg: they savour not the things of the Spirit, Rom. 8. 1. Cor. 2.13. Of this afterwards.
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But yet it may not be denied, but that some wicked men may go so farre,
But yet it may not be denied, but that Some wicked men may go so Far,
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as to taste of the good Word of God, and of the powers of the life to come,
as to taste of the good Word of God, and of the Powers of the life to come,
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and of heauenly gifts, as the Apostle granteth, Heb. 6.5, 6. Quest. Now there-hence ariseth a great question:
and of heavenly Gifts, as the Apostle grants, Hebrew 6.5, 6. Quest. Now therehence arises a great question:
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What should bee the difference between this taste in wicked men, and the true taste in godly men?
What should be the difference between this taste in wicked men, and the true taste in godly men?
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Answer. For answer heerunto, diuers differences may be giuen. First, in the things tasted there is a difference. Answer. For answer hereunto, diverse differences may be given. First, in the things tasted there is a difference.
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For, wicked men may haue common graces, yea, and miraculous gifts too, by imposition of hands, (and these are a great taste giuen them of the glory of Gods Kingdome) but they neuer taste of sauing graces:
For, wicked men may have Common graces, yea, and miraculous Gifts too, by imposition of hands, (and these Are a great taste given them of the glory of God's Kingdom) but they never taste of Saving graces:
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or if a taste of sauing graces were granted, yet they taste as it were of the Riuer running by them, but not of the Fountain;
or if a taste of Saving graces were granted, yet they taste as it were of the River running by them, but not of the Fountain;
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(7) doctrine (DIV2)
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whereas the Godly haue the very Spring of grace flowing in them. Secondly, in the time of tasting.
whereas the Godly have the very Spring of grace flowing in them. Secondly, in the time of tasting.
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(7) doctrine (DIV2)
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This taste in wicked men is but for a season, it cannot hold long in them:
This taste in wicked men is but for a season, it cannot hold long in them:
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and therefore is their faith & joy said to be temporary:
and Therefore is their faith & joy said to be temporary:
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(7) doctrine (DIV2)
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Whereas godly men may keep their taste to their dying daies, not onely in the gifts of sauing graces,
Whereas godly men may keep their taste to their dying days, not only in the Gifts of Saving graces,
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but in the very sense of the sweetnes of Christ, and the Word too, &c. Thirdly, in the manner of tasting.
but in the very sense of the sweetness of christ, and the Word too, etc. Thirdly, in the manner of tasting.
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(7) doctrine (DIV2)
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For, wicked men may taste of the Gospell and Religion by senses, or by a dimme kinde of contemplation,
For, wicked men may taste of the Gospel and Religion by Senses, or by a dim kind of contemplation,
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or by a sudden illumination, as by a flash of lightning; but they cannot taste with their hearts cleerely by Faith:
or by a sudden illumination, as by a flash of lightning; but they cannot taste with their hearts clearly by Faith:
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(7) doctrine (DIV2)
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Or thus, wicked men may, in the generall, taste; that is, know, and beleeue that the Mystery of Christ is true;
Or thus, wicked men may, in the general, taste; that is, know, and believe that the Mystery of christ is true;
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but they cannot taste, or know this Mystery, with particular and sound application, as theirs. Fourthly, in the grounds of this taste or delight:
but they cannot taste, or know this Mystery, with particular and found application, as theirs. Fourthly, in the grounds of this taste or delight:
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(7) doctrine (DIV2)
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For a wicked man perswaded by false reasons, settled in the common hope, or transported with an high conceit of some temporary and common gifts and Graces, may be much delighted and ioyed in the Word,
For a wicked man persuaded by false Reasons, settled in the Common hope, or transported with an high conceit of Some temporary and Common Gifts and Graces, may be much delighted and joyed in the Word,
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(7) doctrine (DIV2)
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and the thought of going to heauen for a time;
and the Thought of going to heaven for a time;
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but he neuer rightly applyed the promises of Grace in Christ, nor doth he euer possesse so much as one infallible signe of a childe of God.
but he never rightly applied the promises of Grace in christ, nor does he ever possess so much as one infallible Signen of a child of God.
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(7) doctrine (DIV2)
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Fiftly, In the effects and consequents of tasting: for, 1. A wicked man may taste, but hee neuer digests:
Fifty, In the effects and consequents of tasting: for, 1. A wicked man may taste, but he never digests:
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(7) doctrine (DIV2)
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An euill conscience casts vp the food againe, or choakes and poisons it:
an evil conscience Cast up the food again, or chokes and poisons it:
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(7) doctrine (DIV2)
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whereas in godly men their taste abides in them, and they digest the food they receiue:
whereas in godly men their taste abides in them, and they digest the food they receive:
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(7) doctrine (DIV2)
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The vertue of it continues with them. 2. A godly man is transformed, and made another man by this taste,
The virtue of it continues with them. 2. A godly man is transformed, and made Another man by this taste,
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(7) doctrine (DIV2)
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so is not the wicked man:
so is not the wicked man:
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(7) doctrine (DIV2)
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It is not a sauour of life to the wicked. 3. A true taste in the godly, works,
It is not a savour of life to the wicked. 3. A true taste in the godly, works,
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(7) doctrine (DIV2)
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as is before noted, a high estimation, and sound contentment: so as the godly place the felicity of their liues in this communion with God, & his word:
as is before noted, a high estimation, and found contentment: so as the godly place the felicity of their lives in this communion with God, & his word:
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(7) doctrine (DIV2)
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But that can neuer a wicked man doe. Sixtly, and lastly, wicked men may seem to taste, and yet doe not:
But that can never a wicked man do. Sixty, and lastly, wicked men may seem to taste, and yet do not:
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(7) doctrine (DIV2)
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Many men professe religion, and delight in the word, and in religion, and religious duties, who yet neuer did attaine to it,
Many men profess Religion, and delight in the word, and in Religion, and religious duties, who yet never did attain to it,
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(7) doctrine (DIV2)
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but constantly found a wearines, secret loathing, and many times a secret and inward ill sauor in the word,
but constantly found a weariness, secret loathing, and many times a secret and inward ill savour in the word,
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(7) doctrine (DIV2)
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and in the duties of religion:
and in the duties of Religion:
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(7) doctrine (DIV2)
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so as the taste is more in their mouthes, when they talk with others, then in their hearts, when they are afore God.
so as the taste is more in their mouths, when they talk with Others, then in their hearts, when they Are afore God.
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(7) doctrine (DIV2)
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It will not be amisse, particularly to cleer that place in the Hebrewes in all the three instances of tasting.
It will not be amiss, particularly to clear that place in the Hebrews in all the three instances of tasting.
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First, they are said to taste of heauenly gifts: First, they Are said to taste of heavenly Gifts:
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(7) doctrine (DIV2)
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so they doe, when they haue common graces, as sometimes some kinds of faith, Ioy, hatred of some sinnes, loue of Ministers,
so they do, when they have Common graces, as sometime Some Kinds of faith, Joy, hatred of Some Sins, love of Ministers,
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(7) doctrine (DIV2)
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or some godly prayses for some ends, &c. Or when they haue miraculous gifts confirmed by imposition of hands,
or Some godly praises for Some ends, etc. Or when they have miraculous Gifts confirmed by imposition of hands,
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or otherwise, as they had in the primitiue times;
or otherwise, as they had in the primitive times;
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and these gifts are excellent and heauenly, because they are mighty, by the Spirit of God,
and these Gifts Are excellent and heavenly, Because they Are mighty, by the Spirit of God,
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and came down from the Father of Spirits: But sauing Graces they cannot haue.
and Come down from the Father of Spirits: But Saving Graces they cannot have.
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(7) doctrine (DIV2)
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Secondly, wicked men may taste of the Spirit & good Word of God, by feeling some sudden flashes of ioy, eyther out of admiration of the meanes of deliuering,
Secondly, wicked men may taste of the Spirit & good Word of God, by feeling Some sudden flashes of joy, either out of admiration of the means of delivering,
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or from some general conceit of the goodnesse of Gods prayses, Iob ▪ 23.12.
or from Some general conceit of the Goodness of God's praises, Job ▪ 23.12.
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and the happinesse of the godly, Psal. 119.23, 24, 50. But they can get no such taste of the Word,
and the happiness of the godly, Psalm 119.23, 24, 50. But they can get no such taste of the Word,
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as to desire it as their appointed food constantly, Psal. 119.14, 72. Or to make it their greatest delight in affliction,
as to desire it as their appointed food constantly, Psalm 119.14, 72. Or to make it their greatest delight in affliction,
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or to loue it aboue all riches, 1 Thess, 1.5.
or to love it above all riches, 1 Thess, 1.5.
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Or to receiue it with much assurance in the holy Ghost, or to redress their wayes by it, Psalme 119.9, 45, 59. so as the taste of the Word, should put out the taste and rellish of sinne:
Or to receive it with much assurance in the holy Ghost, or to redress their ways by it, Psalm 119.9, 45, 59. so as the taste of the Word, should put out the taste and relish of sin:
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For, let wicked men be affected as much as they will, their taste of sinne wil remaine in them.
For, let wicked men be affected as much as they will, their taste of sin will remain in them.
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(7) doctrine (DIV2)
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I meane, the taste of their beloued sinnes;
I mean, the taste of their Beloved Sins;
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nor can he deny himselfe and forsake his credit, friends, pleasures, profits, and life it selfe for the Gospels sake, Marke 10, 29.
nor can he deny himself and forsake his credit, Friends, pleasures, profits, and life it self for the Gospels sake, Mark 10, 29.
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(7) doctrine (DIV2)
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Thirdly, wicked men may taste of the powers of the life to come, by ioying at the thoughts that they shall goe to heauen,
Thirdly, wicked men may taste of the Powers of the life to come, by joying At the thoughts that they shall go to heaven,
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and pleasing themselues in the contemplation of it.
and pleasing themselves in the contemplation of it.
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But it is still a false taste, for they haue no sound euidence for their hope,
But it is still a false taste, for they have no found evidence for their hope,
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nor doe any ma•kes of a childe of God appeare in them, nor can they alleage one sentence of Scripture, rightly vnderstood, for the meanes of it.
nor doe any ma•kes of a child of God appear in them, nor can they allege one sentence of Scripture, rightly understood, for the means of it.
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The vse of all this may be threefold. First, for Triall.
The use of all this may be threefold. First, for Trial.
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All men should seriously try their estates, in respect of this taste, by pondering vpon what is before written concerning the nature and differences of it.
All men should seriously try their estates, in respect of this taste, by pondering upon what is before written Concerning the nature and differences of it.
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Secondly, it should worke exceeding thankefulnesse to God, if we haue found this sound and secret taste in the Word;
Secondly, it should work exceeding thankfulness to God, if we have found this found and secret taste in the Word;
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(7) doctrine (DIV2)
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we should euery one & for euer, say, In the Lord will I praise his Word, Psal. 56.
we should every one & for ever, say, In the Lord will I praise his Word, Psalm 56.
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(7) doctrine (DIV2)
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Thirdly, Here is matter of terror vnto wicked men, and that first, to such of them as neuer felt any sweetenesse in the Word.
Thirdly, Here is matter of terror unto wicked men, and that First, to such of them as never felt any sweetness in the Word.
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(7) doctrine (DIV2)
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How should they be amazed to thinke of it, that God doth from Sabbath to Sabbath restraine his blessings from them,
How should they be amazed to think of it, that God does from Sabbath to Sabbath restrain his blessings from them,
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(7) doctrine (DIV2)
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and, as contemning them, to passe by them, and take no inward notice of them? 2. But especially here is vnspeakeable terror to such as haue had that taste in the sixt to the Hebrews, if they should euer fall from it, as is there mentioned.
and, as contemning them, to pass by them, and take no inward notice of them? 2. But especially Here is unspeakable terror to such as have had that taste in the sixt to the Hebrews, if they should ever fallen from it, as is there mentioned.
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(7) doctrine (DIV2)
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For, if this taste goe out of thine heart, take heed of the sinne against the holy Ghost:
For, if this taste go out of thine heart, take heed of the sin against the holy Ghost:
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(7) doctrine (DIV2)
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For at the losse of taste, begins that eternall ruine of these men.
For At the loss of taste, begins that Eternal ruin of these men.
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(7) doctrine (DIV2)
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If thou be not warned in time, thou maist come to such a condition, as it will be impossible for thee to be renued by repentance, Heb. 6.5, 6, 7.
If thou be not warned in time, thou Mayest come to such a condition, as it will be impossible for thee to be renewed by Repentance, Hebrew 6.5, 6, 7.
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(7) doctrine (DIV2)
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But lest this doctrine should bee misapplied, as it is sometimes by such as are distressed with Melancholy or vehement affliction of Spirit;
But lest this Doctrine should be misapplied, as it is sometime by such as Are distressed with Melancholy or vehement affliction of Spirit;
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(7) doctrine (DIV2)
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I will a little more fully cleere the secret of that place, about the sinne against the holy Ghost:
I will a little more Fully clear the secret of that place, about the sin against the holy Ghost:
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(7) doctrine (DIV2)
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First, that it doth not follow necessarily, that whosoeuer hath that taste there mentioned, shall not be saued: First, that it does not follow necessarily, that whosoever hath that taste there mentioned, shall not be saved:
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(7) doctrine (DIV2)
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for men may haue that taste, and finding it ineffectuall, go on till they finde a true taste:
for men may have that taste, and finding it ineffectual, go on till they find a true taste:
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(7) doctrine (DIV2)
457
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That taste is dangerous, if men fall away; else there may be good vse of those tastes:
That taste is dangerous, if men fallen away; Else there may be good use of those tastes:
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(7) doctrine (DIV2)
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For, it brings men neere the kingdome of God, and makes preparation for true Grace.
For, it brings men near the Kingdom of God, and makes preparation for true Grace.
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(7) doctrine (DIV2)
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Secondly, that the sinne against the holy Ghost cannot be committed but by such as haue beene enlightned,
Secondly, that the sin against the holy Ghost cannot be committed but by such as have been enlightened,
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(7) doctrine (DIV2)
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and haue set themselues to attend vpon the Word, either by solemne profession outwardly before men,
and have Set themselves to attend upon the Word, either by solemn profession outwardly before men,
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(7) doctrine (DIV2)
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or by inward attendance vpon it. Two sorts of men in our times are in danger of this sinne, that is, Hypocriticall professors:
or by inward attendance upon it. Two sorts of men in our times Are in danger of this sin, that is, Hypocritical professors:
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(7) doctrine (DIV2)
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and those they call the wits of the World, who afterwards fell to all Epicurisme.
and those they call the wits of the World, who afterwards fell to all Epicurism.
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Thirdly, that the falling away there mentioned, is not to be vnderstood of any particular falling into some one,
Thirdly, that the falling away there mentioned, is not to be understood of any particular falling into Some one,
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(7) doctrine (DIV2)
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or a fewe sinnes, but of an vniuersall falling away from the care of all godlinesse,
or a few Sins, but of an universal falling away from the care of all godliness,
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(7) doctrine (DIV2)
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and into such a condition, as to dislike no sinne, as it is sinne, and to beleeue from the heart no part of the Gospell,
and into such a condition, as to dislike no sin, as it is sin, and to believe from the heart no part of the Gospel,
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(7) doctrine (DIV2)
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nor be afraid to wallow in the sins, which formerly he in a sort repented. Fourthly, there is in them a personall hatred of the Sonne of God;
nor be afraid to wallow in the Sins, which formerly he in a sort repented. Fourthly, there is in them a personal hatred of the Son of God;
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(7) doctrine (DIV2)
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they doe with the Iewes, as much as in them lieth, crucifie him againe, loathing him,
they do with the Iewes, as much as in them lies, crucify him again, loathing him,
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(7) doctrine (DIV2)
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and inwardly swelling, or fretting against the doctrine of Christ, and striuing as far as they dare in his Ordinances and people, to put him to shame by scornings and reproaches,
and inwardly swelling, or fretting against the Doctrine of christ, and striving as Far as they Dare in his Ordinances and people, to put him to shame by scornings and Reproaches,
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or what way else they can, Heb. 6.6. and Chap. 10.29. Fiftly, they abhorre from their hearts the graces of the Spirit, and loath them in the godly;
or what Way Else they can, Hebrew 6.6. and Chap. 10.29. Fifty, they abhor from their hearts the graces of the Spirit, and loath them in the godly;
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(7) doctrine (DIV2)
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despighting the Spirit of grace, Hebr. 10.29. so as they persecute, to their power, the truth;
despiting the Spirit of grace, Hebrew 10.29. so as they persecute, to their power, the truth;
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(7) doctrine (DIV2)
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being carried with incurable malice against it. And thus of the third Doctrine. The fourth Doctrine that may be gathered out of these words, is;
being carried with incurable malice against it. And thus of the third Doctrine. The fourth Doctrine that may be gathered out of these words, is;
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(7) doctrine (DIV2)
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that it is but a taste of the sweetenesse of God we can attaine to in this life, we cannot reach vnto the thousand part of the ioyes of Gods presence and fauour, in this world.
that it is but a taste of the sweetness of God we can attain to in this life, we cannot reach unto the thousand part of the Joys of God's presence and favour, in this world.
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(7) doctrine (DIV2)
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These are part of his wayes, but how little a portion is heard of him!
These Are part of his ways, but how little a portion is herd of him!
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(7) doctrine (DIV2)
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Iob. 26. vlt. Eye hath not seene, nor Eare heard, nor heart of man perceiued the things, which God hath prepared for them that loue him, 1 Cor. 2.9.Job 26. Ult. Eye hath not seen, nor Ear herd, nor heart of man perceived the things, which God hath prepared for them that love him, 1 Cor. 2.9.
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(7) doctrine (DIV2)
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The comforts we feele in this life, may well be likened to the taste, both because wee haue them but in small quantity,
The comforts we feel in this life, may well be likened to the taste, both Because we have them but in small quantity,
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and because they are quickly growne out of sence; they are but of short continuance. There may be three vses made of this point.
and Because they Are quickly grown out of sense; they Are but of short Continuance. There may be three uses made of this point.
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First, it may quiet them that complaine out of Scruple of Conscience, that their ioyes they haue, be not right,
First, it may quiet them that complain out of Scruple of Conscience, that their Joys they have, be not right,
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(7) doctrine (DIV2)
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because they are so quickly lost;
Because they Are so quickly lost;
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(7) doctrine (DIV2)
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whereas they must bee informed, that the comforts the best men can get in this World, are but a little taste, giuen out of the Riuers of Gods pleasures.
whereas they must be informed, that the comforts the best men can get in this World, Are but a little taste, given out of the rivers of God's pleasures.
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Secondly, it should make vs the more out of loue with this life, and kindle in vs the loue of the appearing of Iesus Christ.
Secondly, it should make us the more out of love with this life, and kindle in us the love of the appearing of Iesus christ.
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(7) doctrine (DIV2)
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Why desire wee to liue so long on Earth, where wee must drinke downe continually the bitter potions of care and sorrow;
Why desire we to live so long on Earth, where we must drink down continually the bitter potions of care and sorrow;
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(7) doctrine (DIV2)
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and can get but now and then the taste of the comforts of a better life? Why long wee not to enioy those pleasures for euermore? Psal. 17. vlt. Yea, we may know how good it is to bee in Heauen, by the taste wee haue sometimes on Earth.
and can get but now and then the taste of the comforts of a better life? Why long we not to enjoy those pleasures for evermore? Psalm 17. Ult. Yea, we may know how good it is to be in Heaven, by the taste we have sometime on Earth.
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(7) doctrine (DIV2)
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If it doe vs such vnspeakeable ease and ioy to feele of the sweetnes of God for a little moment? Oh how great then is that goodnes, God hath laied vp for them, that feare him! Psal. 31.19.
If it do us such unspeakable ease and joy to feel of the sweetness of God for a little moment? O how great then is that Goodness, God hath laid up for them, that Fear him! Psalm 31.19.
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(7) doctrine (DIV2)
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The smaleness of the quantity, and shortnes of the continuance of our tast of the graciousness of God on earth, should make vs to vse the meanes of communion with God, with so much the more feruency, and frequency, and humility.
The smaleness of the quantity, and shortness of the Continuance of our taste of the graciousness of God on earth, should make us to use the means of communion with God, with so much the more fervency, and frequency, and humility.
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(7) doctrine (DIV2)
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Doct. 5. A fift doctrine is, that many in the Churches of Christians, neuer so much as tasted of the sweetness of Gods grace and word,Doct. 5. A fift Doctrine is, that many in the Churches of Christians, never so much as tasted of the sweetness of God's grace and word,
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(7) doctrine (DIV2)
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and that may bee a cause, why the Apostle speakes with an If, as knowing it was a great question,
and that may be a cause, why the Apostle speaks with an If, as knowing it was a great question,
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whether many of them had had experience of the sweetnesse of the Word.
whither many of them had had experience of the sweetness of the Word.
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(7) doctrine (DIV2)
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Question. Now if any aske, what should be the cause, that many Christians haue so little sence of the sweetnesse of the word,Question. Now if any ask, what should be the cause, that many Christians have so little sense of the sweetness of the word,
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and Gods graciousness, and goodness in the Word. Answere. I answere that it is:
and God's graciousness, and Goodness in the Word. Answer. I answer that it is:
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First, with many so, because they want the ordinances of God in their power and life of them. They want powerfull preaching:
First, with many so, Because they want the ordinances of God in their power and life of them. They want powerful preaching:
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(7) doctrine (DIV2)
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some congregations haue no preaching at all, and many that haue preaching, haue it not in the life and power.
Some congregations have no preaching At all, and many that have preaching, have it not in the life and power.
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(7) doctrine (DIV2)
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The spices of the word are not beaten to the smell, as they should be, 2. Cor. 2.15, 16.
The spices of the word Are not beaten to the smell, as they should be, 2. Cor. 2.15, 16.
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whereby I am crucified to the world, and the world is crucified to me, Gal. 6.14.
whereby I am Crucified to the world, and the world is Crucified to me, Gal. 6.14.
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(8) doctrine (DIV2)
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Secondly, In others, because the taste of the pleasures, and profits, and lusts of the world are in their hearts,
Secondly, In Others, Because the taste of the pleasures, and profits, and Lustiest of the world Are in their hearts,
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(7) doctrine (DIV2)
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when they come to the word, and so by the cares of life, all sence of sweetnes is beaten out, Math. 13. Luke 14.24.
when they come to the word, and so by the Cares of life, all sense of sweetness is beaten out, Math. 13. Lycia 14.24.
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Thirdly, It is in the most, because they consider not their misery in themselues, nor remember their latter end.
Thirdly, It is in the most, Because they Consider not their misery in themselves, nor Remember their latter end.
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(7) doctrine (DIV2)
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A man neuer knowes the sweetnes of Christ crucified, till he be pricked in his heart,
A man never knows the sweetness of christ Crucified, till he be pricked in his heart,
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and afflicted for his sinnes and forlorne estate in himselfe by nature:
and afflicted for his Sins and forlorn estate in himself by nature:
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(7) doctrine (DIV2)
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and till men know how to number their daies, they will neuer apply their hearts to wisdome, Psal. 90.12.
and till men know how to number their days, they will never apply their hearts to Wisdom, Psalm 90.12.
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Fourthly, Some men are infected with superstition, and the loue of a strange god. They prepare a table for the troope, and therefore are hungry when Gods seruants eat,
Fourthly, some men Are infected with Superstition, and the love of a strange god. They prepare a table for the troop, and Therefore Are hungry when God's Servants eat,
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(7) doctrine (DIV2)
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and vexed when they sing for ioy of heart.
and vexed when they sing for joy of heart.
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(7) doctrine (DIV2)
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They cannot feele the sweetnes of the Gospell, their hearts are so poisoned with secret popery, Esay 65.11, 13. Fiftly, Some men taste not of wisdoms banquet, because they leaue not the way of the foolish.
They cannot feel the sweetness of the Gospel, their hearts Are so poisoned with secret popery, Isaiah 65.11, 13. Fifty, some men taste not of wisdoms banquet, Because they leave not the Way of the foolish.
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All sense is extinguished by the euill company they keep, Prou. 9.6.
All sense is extinguished by the evil company they keep, Prou. 9.6.
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Sixtly, Too many Christians are poisoned with some of the sinnes mentioned in the first verse of this Chapter,
Sixty, Too many Christians Are poisoned with Some of the Sins mentioned in the First verse of this Chapter,
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(7) doctrine (DIV2)
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& that destroyes both taste and appetite in them.
& that Destroys both taste and appetite in them.
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Seuenthly, Some are fearefully deliuered to a spirituall slumber, the Iustice of God scourging their impenitency and disobedience, that made no vse of his iudgements,
Seuenthly, some Are fearfully Delivered to a spiritual slumber, the justice of God scourging their impenitency and disobedience, that made no use of his Judgments,
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and the remorses they felt before; And so are in the case of the Iewes, Rom. 11. Eightthly, Because God doth for the most part reserue these tastes, as the onely portion of his owne people:
and the remorses they felt before; And so Are in the case of the Iewes, Rom. 11. Eighthly, Because God does for the most part reserve these tastes, as the only portion of his own people:
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and therefore neuer wonder, though the common multitude attain not to it, Psalm 36.8.9.
and Therefore never wonder, though the Common multitude attain not to it, Psalm 36.8.9.
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Lastly, the best Christians are often much restrained in their taste of the sweetnes of Gods fauour and presence,
Lastly, the best Christians Are often much restrained in their taste of the sweetness of God's favour and presence,
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because they are not carefull enough to attend vpon God in his ordinances:
Because they Are not careful enough to attend upon God in his ordinances:
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(7) doctrine (DIV2)
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they doo not seek God, and striue to finde Gods fauour and presence in the means:
they do not seek God, and strive to find God's favour and presence in the means:
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they hear and pray loosely, with too much slacknes and remisnes of zeal and attention.
they hear and pray loosely, with too much slackness and remissness of zeal and attention.
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The consideration heerof should serue much to humble and melt the hearts of such as feel this to be their case:
The consideration hereof should serve much to humble and melt the hearts of such as feel this to be their case:
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they should be afraid and tremble at the iudgements of God vpon them heerin, and fear their owne case,
they should be afraid and tremble At the Judgments of God upon them herein, and Fear their own case,
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First, other masters are not wont to die for their vassals: First, other Masters Are not wont to die for their vassals:
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and by speedy repentance make their recourse to God in the Name of Christ, to seek a remedy for their distresse.
and by speedy Repentance make their recourse to God in the Name of christ, to seek a remedy for their distress.
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And to this end, 1. They should gather a Catalogue of all such sins as they knowe by themselues,
And to this end, 1. They should gather a Catalogue of all such Sins as they know by themselves,
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for which they might most fear Gods displeasure;
for which they might most Fear God's displeasure;
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and then go in secret, and humble themselues in confession of those sinnes, striuing till the Lord be pleased to giue them a soft hart and sensible sorrows.
and then go in secret, and humble themselves in Confessi of those Sins, striving till the Lord be pleased to give them a soft heart and sensible sorrows.
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This course will both marre the relish of sin, and besides, it opens the fountain of grace and ioy in the heart of a man, Hosh. 14.3.5.
This course will both mar the relish of since, and beside, it Opens the fountain of grace and joy in the heart of a man, Hush 14.3.5.
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Mat. 5.6. 2. They should there attend with all possible heed to the Word of the Lord, hearing it as the Word of God, and not of man;Mathew 5.6. 2. They should there attend with all possible heed to the Word of the Lord, hearing it as the Word of God, and not of man;
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with this sincere couenant of their hearts, to do whatsoeuer the Lord commands: and then the Lord wil not long with-hold himself.
with this sincere Covenant of their hearts, to do whatsoever the Lord commands: and then the Lord will not long withhold himself.
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Secondly, the Godly that finde this sweetnes in the Word, should be so much the more thankfull for the gracious entertainment GOD giues them in his House, in that hee hath not,
Secondly, the Godly that find this sweetness in the Word, should be so much the more thankful for the gracious entertainment GOD gives them in his House, in that he hath not,
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nor doth deal so with thousands of Christians, as he deals with them.
nor does deal so with thousands of Christians, as he deals with them.
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Doct. 6. The last doctrine is, that it is a shame for such Christians as haue felt of the sweetnesse of the Word, to lose their appetite,Doct. 6. The last Doctrine is, that it is a shame for such Christians as have felt of the sweetness of the Word, to loose their appetite,
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or any way to abate of their company in resorting, and constancy of desire after it, or estimation of it.
or any Way to abate of their company in resorting, and constancy of desire After it, or estimation of it.
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This answers to the main scope, because these words are brought-in as a reason to excite appetite.
This answers to the main scope, Because these words Are brought-in as a reason to excite appetite.
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The remembrance of the good we haue found in the House of God, should make vs loue it stil,
The remembrance of the good we have found in the House of God, should make us love it still,
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though we doo not alwaies speed alike: wee should beleeue, that God will return, though hee hide his face for a time.
though we do not always speed alike: we should believe, that God will return, though he hide his face for a time.
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Such Christians then must bear their shame, that haue lost their first loue; and repent, lest God take away the Candle-stick from them.
Such Christians then must bear their shame, that have lost their First love; and Repent, lest God take away the Candlestick from them.
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Verse 4. To whom coming, as to a liuing stone, disallowed of men, but chosen of God, and precious.Verse 4. To whom coming, as to a living stone, disallowed of men, but chosen of God, and precious.
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HItherto of the exhortation, as it concernes the Word of God.
HItherto of the exhortation, as it concerns the Word of God.
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The exhortation, as it concerns the Sonne of God, follows, from verse 4. to verse 13:
The exhortation, as it concerns the Son of God, follows, from verse 4. to verse 13:
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wherein it is the purpose of the Apostle, to shew vnto them in the second place the principall means of holinesse,
wherein it is the purpose of the Apostle, to show unto them in the second place the principal means of holiness,
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euen the originall fountain it self, and that is Christ;
even the original fountain it self, and that is christ;
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to whom they must continually come to seek grace, if euer they will prosper and growe in godlinesse.
to whom they must continually come to seek grace, if ever they will prosper and grow in godliness.
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In the exhortation, as it concerns Christ, three things may be obserued. First, the Proposition: wherein hee tels them what they must doo, verses 4 and 5.
In the exhortation, as it concerns christ, three things may be observed. First, the Proposition: wherein he tells them what they must do, Verses 4 and 5.
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Secondly, the Confirmation of it, and that two waies. First, by testimony of Scripture, shewing what Christ is;
Secondly, the Confirmation of it, and that two ways. First, by testimony of Scripture, showing what christ is;
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which Scripture is both cited and expounded, verse 6, 7, 8. Secondly, by the consideration of their owne excellent estate in Christ;
which Scripture is both cited and expounded, verse 6, 7, 8. Secondly, by the consideration of their own excellent estate in christ;
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which is set out positiuely, verse 9. and comparatiuely, verse 10:
which is Set out positively, verse 9. and comparatively, verse 10:
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or thus it is confirmed by arguments taken from the praise, first, of Christ, verses 6, 7, 8. secondly, of Christians, verses 9, 10. Thirdly, the Conclusion:
or thus it is confirmed by Arguments taken from the praise, First, of christ, Verses 6, 7, 8. secondly, of Christians, Verses 9, 10. Thirdly, the Conclusion:
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where hee shewes the vse they should make, both in what they should auoid, verse 11. and in what they should doo, verse 12. That which in generall may be obserued, is, that Christ is the main Fountain of all grace and holinesse.
where he shows the use they should make, both in what they should avoid, verse 11. and in what they should do, verse 12. That which in general may be observed, is, that christ is the main Fountain of all grace and holiness.
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It is he that fils all in all things, Eph. 1. vlt. All the treasures of wisdome and grace be in him, in whom the God-head dwels bodily, Col. 2.3, 9. It is he that is made vnto vs of God, wisdome, righteousnes, sanctification, and redemption, 1. Cor. 10.30. He was long since acknowledged to be the Lord our righteousnes, Ier. 23.6.
It is he that fills all in all things, Ephesians 1. Ult. All the treasures of Wisdom and grace be in him, in whom the Godhead dwells bodily, Col. 2.3, 9. It is he that is made unto us of God, Wisdom, righteousness, sanctification, and redemption, 1. Cor. 10.30. He was long since acknowledged to be the Lord our righteousness, Jeremiah 23.6.
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The knowledge heerof may both inform, instruct, and comfort vs. First, it may inform vs concerning the grieuousnes of our disease.
The knowledge hereof may both inform, instruct, and Comfort us First, it may inform us Concerning the grievousness of our disease.
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The nature of man is so farre past cure, that vnlesse the Sonne of GOD sanctifie himself with vnspeakable holinesse, we can neuer be sanctified, Iohn 17.19. yea, the Word it self is not auaileable without the grace of Christ, as it appears in that seuenteenth of Iohn: where both the Word and Christ are intreated of.
The nature of man is so Far past cure, that unless the Son of GOD sanctify himself with unspeakable holiness, we can never be sanctified, John 17.19. yea, the Word it self is not available without the grace of christ, as it appears in that Seventeenth of John: where both the Word and christ Are entreated of.
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Secondly, it may teach vs, first, to ascribe glory to Christ, who in this respect is most worthy to be acknowledged the Head of all Principalities,
Secondly, it may teach us, First, to ascribe glory to christ, who in this respect is most worthy to be acknowledged the Head of all Principalities,
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but especially the Head of the Church; from whom commeth influence of all grace and goodnes, Eph. 21, 22.23.
but especially the Head of the Church; from whom comes influence of all grace and Goodness, Ephesians 21, 22.23.
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Secondly, it should teach vs, aboue all gettings, to labor to get Christ crucified into our hearts.
Secondly, it should teach us, above all gettings, to labour to get christ Crucified into our hearts.
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It is Christ in vs, that must be our riches, and our hope of glory, Col. 1. 27. yea, this will bee vnsearchable riches to vs:
It is christ in us, that must be our riches, and our hope of glory, Col. 1. 27. yea, this will be unsearchable riches to us:
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we should determine to knowe nothing, saue Iesus Christ and him crucified, 1. Cor. 2.2.
we should determine to know nothing, save Iesus christ and him Crucified, 1. Cor. 2.2.
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Thirdly ▪ let him that glorieth, glory in the Lord Iesus, 1. Cor. 1.4, 7. And therefore God forbid I should reioice in anything, but the Crosse of Christ;
Thirdly ▪ let him that Glorieth, glory in the Lord Iesus, 1. Cor. 1.4, 7. And Therefore God forbid I should rejoice in anything, but the Cross of christ;
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It is not saying well, that works a durable good name, but doing wel.
It is not saying well, that works a durable good name, but doing well.
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Thirdly, it should bee a great comfort to the Godly, both in respect of their vnion with him, in regard their Head is so infinite in holinesse,
Thirdly, it should be a great Comfort to the Godly, both in respect of their Union with him, in regard their Head is so infinite in holiness,
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as also in respect of that supply and help that they may continually haue from him against all their infirmities and defects;
as also in respect of that supply and help that they may continually have from him against all their infirmities and defects;
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and lastly, in respect of the hope of the full confirmation of their holinesse in the day of Christ.
and lastly, in respect of the hope of the full confirmation of their holiness in the day of christ.
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And thus of the generall Doctrine. The first thing in the exhortation to bee considered, is the Proposition:
And thus of the general Doctrine. The First thing in the exhortation to be considered, is the Proposition:
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in which, two things are to be marked. First, what Christ is; secondly, what the Christian must bee in respect of Christ.
in which, two things Are to be marked. First, what christ is; secondly, what the Christian must be in respect of christ.
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There are fiue things in the description of Christ. First, he is a gracious Lord: that is imported in the first word.
There Are fiue things in the description of christ. First, he is a gracious Lord: that is imported in the First word.
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To whom, that is, which gracious Lord, mentioned in the end of the former verse.To whom, that is, which gracious Lord, mentioned in the end of the former verse.
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Whereby the Apostle applies that to Christ, which was before spoken of God generally, as hee that is God with the Father,
Whereby the Apostle Applies that to christ, which was before spoken of God generally, as he that is God with the Father,
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and as that person in whom the Lord shewes his graciousnes to men. Secondly, hee is a liuing stone.
and as that person in whom the Lord shows his graciousness to men. Secondly, he is a living stone.
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Thirdly, hee is in respect of the world, and the base respect and vsage of him, once disallowed of men.
Thirdly, he is in respect of the world, and the base respect and usage of him, once disallowed of men.
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Fourthly, he is elect of God. Fiftly, he is precious.
Fourthly, he is elect of God. Fifty, he is precious.
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Now, that which Christians must be and doo, that they may receiue holinesse from Christ, is, that,
Now, that which Christians must be and do, that they may receive holiness from christ, is, that,
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first, they must come vnto him. Secondly they must bee liuely stones. Thirdly, they must be built vp in him.
First, they must come unto him. Secondly they must be lively stones. Thirdly, they must be built up in him.
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Fourthly, they must become a spirituall house.
Fourthly, they must become a spiritual house.
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Fiftly, they must bee a holy priesthood, to offer vp spirituall sacrifices vnto God, such as may be acceptable in Iesus Christ.
Fifty, they must be a holy priesthood, to offer up spiritual Sacrifices unto God, such as may be acceptable in Iesus christ.
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For, it is to be noted, that the word Are built vp, may be rendred, Be ye built vp, howsoeuer it bee read.
For, it is to be noted, that the word are built up, may be rendered, Be you built up, howsoever it be read.
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The intent is, to perswade them thereto.
The intent is, to persuade them thereto.
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Ye are built vp, that is, if you bee right, that is a thing must not be wāting:
You Are built up, that is, if you be right, that is a thing must not be wanting:
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so the sense is the same. First, then, of the description of Christ.
so the sense is the same. First, then, of the description of christ.
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And therein, the first point of doctrine that offereth it self to our consideration, is, that Christ is a gracious Lord.
And therein, the First point of Doctrine that Offereth it self to our consideration, is, that christ is a gracious Lord.
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He is a Lord and Master to all true Christians; and such a Lord and Master as neuer men serued, for wonderfull graciousnes.
He is a Lord and Master to all true Christians; and such a Lord and Master as never men served, for wonderful graciousness.
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That he is a Lord to the faithfull; is euident by other Scriptures also, 1. Cor. 1.2. He is said to bee a Lord to all that call vpon him in euery place.
That he is a Lord to the faithful; is evident by other Scriptures also, 1. Cor. 1.2. He is said to be a Lord to all that call upon him in every place.
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Thus Dauid cals him, My Lord, Psalme 110.1. And great Apostles confesse themselues to bee his seruants, Rom. 1.1. Iude 1. 2. Pet. 1.1.
Thus David calls him, My Lord, Psalm 110.1. And great Apostles confess themselves to be his Servants, Rom. 1.1. Iude 1. 2. Pet. 1.1.
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And that hee is most gracious, the Apostle shewes, when hee tels, that all Ages haue cause to wonder at the maruellous kindnes that God hath shewed to men in Christ.
And that he is most gracious, the Apostle shows, when he tells, that all Ages have cause to wonder At the marvelous kindness that God hath showed to men in christ.
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The vse may be both for information, instruction, and consolation. First, we may hence be informed, that Christ is God with the Father. The use may be both for information, instruction, and consolation. First, we may hence be informed, that christ is God with the Father.
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For, the which the Prophet Dauid, Psalme 34 (whence the words of the former verse are borrowed) Giue to God, the Apostle applies heer vnto Christ:
For, the which the Prophet David, Psalm 34 (whence the words of the former verse Are borrowed) Give to God, the Apostle Applies her unto christ:
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and the reason of the application may in the second place inform vs, that God is gracious to men onely by Iesus Christ.
and the reason of the application may in the second place inform us, that God is gracious to men only by Iesus christ.
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It is impossible euer to feel or taste of Gods graciousnes, but in his Son. And,
It is impossible ever to feel or taste of God's graciousness, but in his Son. And,
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thirdly, we are heer told, as it were, that Christ is God visible. God is made visible and sensible to men by Iesus Christ:
Thirdly, we Are her told, as it were, that christ is God visible. God is made visible and sensible to men by Iesus christ:
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This is that mystery of godlines: God is manifested in the flesh.
This is that mystery of godliness: God is manifested in the Flesh.
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Secondly, Is Christ our Lord and Master? then these things will follow: 1. That we must liue and die vnto Christ, Rom, 14.7, 8, 9. we are not our owne men;
Secondly, Is christ our Lord and Master? then these things will follow: 1. That we must live and die unto christ, Rom, 14.7, 8, 9. we Are not our own men;
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wee must liue to him that died for vs, 2. Cor. 5. vlt. The loue of Christ must constrayne vs,
we must live to him that died for us, 2. Cor. 5. Ult. The love of christ must constrain us,
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and all old things must be passed, and all things must become new vnto vs. If Christ be our Lord, where is his seruice? he must rule vs,
and all old things must be passed, and all things must become new unto us If christ be our Lord, where is his service? he must Rule us,
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and rule ouer vs. If we walke in the vanitie of our mindes, according to the deceiueable lusts of our old conuersation;
and Rule over us If we walk in the vanity of our minds, according to the deceivable Lustiest of our old Conversation;
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we haue not yet learned Christ, nor the truth that is in Iesus, Eph. 4. And therefore let vs euery one looke to his waies,
we have not yet learned christ, nor the truth that is in Iesus, Ephesians 4. And Therefore let us every one look to his ways,
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as he that must one day giue account of himselfe vnto Christ, which will bee Iudge both of quick and dead, Rom. 14. 2. That euery knee must bow at the name of Christ,
as he that must one day give account of himself unto christ, which will be Judge both of quick and dead, Rom. 14. 2. That every knee must bow At the name of christ,
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and euery tongue must confesse his soueraignty, to the glory of God, Philip. 2.1. Rom. 14. We must all take notice of his supreme authority, and forme in our hearts, all possible reuerence toward him. 3. We must not iudge one another.
and every tongue must confess his sovereignty, to the glory of God, Philip. 2.1. Rom. 14. We must all take notice of his supreme Authority, and Form in our hearts, all possible Reverence towards him. 3. We must not judge one Another.
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For, what haue we to doe to iudge another mans seruant? He stands or falls to his owne Master, Rom. 14.4, 9.
For, what have we to do to judge Another men servant? He Stands or falls to his own Master, Rom. 14.4, 9.
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Thirdly, it ought to be the singular ioy of our harts, that wee serue so glorious a Master.
Thirdly, it ought to be the singular joy of our hearts, that we serve so glorious a Master.
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Neuer seruāts serued such a Lord, as may appear by the enumeration of diuers particular differences, As:
Never Servants served such a Lord, as may appear by the enumeration of diverse particular differences, As:
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Christ shed his blood for vs, one drop of whose blood, was more precious then all the bloods of all the men in the World;
christ shed his blood for us, one drop of whose blood, was more precious then all the bloods of all the men in the World;
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and this he did, onely to ransome and redeeme vs, that wee might bee a peculiar people vnto him, Titus 2.13.
and this he did, only to ransom and Redeem us, that we might be a peculiar people unto him, Titus 2.13.
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Secondly, neuer Master had such power to prefer his seruants:
Secondly, never Master had such power to prefer his Servants:
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Christ hath all power in heauen and in earth, Mat. 28. and all that, to enrich vs.
christ hath all power in heaven and in earth, Mathew 28. and all that, to enrich us
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Thirdly, wee serue the best Master, because wee serue him, that is King of Kings, and Lord of all other Lords, Reuel. 19.
Thirdly, we serve the best Master, Because we serve him, that is King of Kings, and Lord of all other lords, Revel. 19.
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Fourthly, In the seruice of other masters, there is wonderfull difference of places, and many of the seruants serue in the lowest,
Fourthly, In the service of other Masters, there is wonderful difference of places, and many of the Servants serve in the lowest,
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and basest offices, without hope of any gaine, or respect:
and Basest Offices, without hope of any gain, or respect:
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But in Christ Iesus there is no difference, bond and free, male and female, Iewe and Grecian, &c. in Christ are all one, Col. 3.11. Fiftly, other Lords may aduance their seruants to great places, but they cannot giue them gifts to discharge them:
But in christ Iesus there is no difference, bound and free, male and female, Iewe and Grecian, etc. in christ Are all one, Col. 3.11. Fifty, other lords may advance their Servants to great places, but they cannot give them Gifts to discharge them:
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but Christ doth enrich his seruants with euery needfull gift for the discharge of their callings, 1. Cor. 1.30. Eph. 1. vlt.
but christ does enrich his Servants with every needful gift for the discharge of their callings, 1. Cor. 1.30. Ephesians 1. Ult.
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Sixtly, other seruants know, that their Lords may and doe die, and so they leaue their seruants vsually vnpreferd:
Sixty, other Servants know, that their lords may and do die, and so they leave their Servants usually unpreferred:
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But Christ liues for euer, as the Authors of eternall saluation to them that obey him.
But christ lives for ever, as the Authors of Eternal salvation to them that obey him.
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Seuenthly, other Lords may take offence, and doe often put away their seruants:
Seuenthly, other lords may take offence, and do often put away their Servants:
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But whom Christ loues, hee loues to the end, so as whether they liue, or die, they are still Christs, Rom. 14.8. Eightthly, no Lord can giue such sure protection to his seruants, as Christ giues to his:
But whom christ loves, he loves to the end, so as whither they live, or die, they Are still Christ, Rom. 14.8. Eighthly, no Lord can give such sure protection to his Servants, as christ gives to his:
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No man shall plucke them out of his hands, Esay, 4.5, 6. Ioh. 10. and whatsoeuer wrong is done vnto them, hee takes it as done to himselfe:
No man shall pluck them out of his hands, Isaiah, 4.5, 6. John 10. and whatsoever wrong is done unto them, he Takes it as done to himself:
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and therefore the afflictions of his seruants, are called the afflictions of Christ, 2. Cor. 1.4. Ninthly, and lastly, neuer Lord was so boundles in his fauour, Christ makes his seruants his fellowes, 1. Cor. 1.9.
and Therefore the afflictions of his Servants, Are called the afflictions of christ, 2. Cor. 1.4. Ninthly, and lastly, never Lord was so boundless in his favour, christ makes his Servants his Fellows, 1. Cor. 1.9.
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They sit with him there in heauenly places, Eph. 2.5, 6. Hee is not ashamed to owne them as his brethren, Heb. 2. His seruants he makes sonnes, and heires too:
They fit with him there in heavenly places, Ephesians 2.5, 6. He is not ashamed to own them as his brothers, Hebrew 2. His Servants he makes Sons, and Heirs too:
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yea, heires with himselfe vnto God, Rom. 8. Neuer man was so fond of his wife,
yea, Heirs with himself unto God, Rom. 8. Never man was so found of his wife,
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as Christ is of his seruants, Rom. 7.4. & all the book of Canticles shews it.
as christ is of his Servants, Rom. 7.4. & all the book of Canticles shows it.
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and hope in Christ, and to cleaue to him in all vprightnes of hart and life,
and hope in christ, and to cleave to him in all uprightness of heart and life,
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Finally, they shal all raign with him, and be partners with him in his glory, after they haue laboured, and suffered a little:
Finally, they shall all Reign with him, and be partners with him in his glory, After they have laboured, and suffered a little:
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when he appeares in glory, they shall be for euer glorified with him.
when he appears in glory, they shall be for ever glorified with him.
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Secondly, The second thing affirm'd of Christ, is, that he is said to be a liuing stone. A liuing stone. ]
Secondly, The second thing affirmed of christ, is, that he is said to be a living stone. A living stone. ]
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A stone, and a liuing stone. The holy Ghost is vsed in Scripture to liken God and Christ vnto a stone: so Gen. 49.24. God is said to be the shepherd and stone of Israel, and Reuel. 4.3. God is likened to a Iasper stone, and Psal. 118.22. Christ is said to be the stone, which the builders refused:
A stone, and a living stone. The holy Ghost is used in Scripture to liken God and christ unto a stone: so Gen. 49.24. God is said to be the shepherd and stone of Israel, and Revel. 4.3. God is likened to a Jasper stone, and Psalm 118.22. christ is said to be the stone, which the Builders refused:
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and so in many other places. Christ is said to bee a stone, three waies.
and so in many other places. christ is said to be a stone, three ways.
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First, For he is either a rock or stone for refuge, because in Christ, men may safely rest against all the surges,
First, For he is either a rock or stone for refuge, Because in christ, men may safely rest against all the surges,
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and waues of affliction in the sea of this world, Psal. 18. Secondly, Or else hee is a stone of stumbling,
and waves of affliction in the sea of this world, Psalm 18. Secondly, Or Else he is a stone of stumbling,
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as the Prophet Esaiah called him long since, Chap. 8.14. and the Apostle Paul acknowledgeth the same. Rom. 9.33.
as the Prophet Isaiah called him long since, Chap. 8.14. and the Apostle Paul acknowledgeth the same. Rom. 9.33.
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and this Apostle in verse. 6. following, Because wicked men take occasion from this doctrine of Christ to fall into sinne,
and this Apostle in verse. 6. following, Because wicked men take occasion from this Doctrine of christ to fallen into sin,
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& mischief, & because if Christ may not be the meanes of their saluatiton, he will be an occasion of their falling:
& mischief, & Because if christ may not be the means of their saluatiton, he will be an occasion of their falling:
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but in neither of these sences is it taken heer.
but in neither of these Senses is it taken her.
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Thirdly, But Christ is heere likened to a foundation stone, to signify, that it is he, vpon whom all the Church must be built.
Thirdly, But christ is Here likened to a Foundation stone, to signify, that it is he, upon whom all the Church must be built.
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This is that stone, which was cut out of the mountain without hāds, Dan. 2.45. that hard stone of which the Prophet Zachery speaks. Chap. 4.7, 10. He is said to be a liuing stone:
This is that stone, which was Cut out of the mountain without hands, Dan. 2.45. that hard stone of which the Prophet Zachary speaks. Chap. 4.7, 10. He is said to be a living stone:
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and some think to liken him thereby to a flint stone, which being smitten, the sparkles (as if it had fire in it) giue fire and light to other things.
and Some think to liken him thereby to a flint stone, which being smitten, the sparkles (as if it had fire in it) give fire and Light to other things.
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It is true, that Christ hath life in himselfe, and doth giue the sparkles vpon the flames of life and light to other men.
It is true, that christ hath life in himself, and does give the sparkles upon the flames of life and Light to other men.
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But I thinke, the stone heer doth not import so much by any likenes in it,
But I think, the stone her does not import so much by any likeness in it,
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because it is a corner stone in the building, which vsually neither is, nor can be of flint.
Because it is a corner stone in the building, which usually neither is, nor can be of flint.
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But he is said to be a liuing stone, to distinguish him from materiall stones; and by that word liuing, to shew what the metaphor stone cannot resemble:
But he is said to be a living stone, to distinguish him from material stones; and by that word living, to show what the metaphor stone cannot resemble:
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For though a stone might shadow out the continuance, and eternity of Christ by the lastingnes of it;
For though a stone might shadow out the Continuance, and eternity of christ by the lastingnes of it;
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yet life is giuen heer to Christ, not onely because hee liues himselfe, and can doe no more, Rom. 6.9. but because he is by effects, life, that is, he makes life in the godly, whereby they become liuing stones also.
yet life is given her to christ, not only Because he lives himself, and can do no more, Rom. 6.9. but Because he is by effects, life, that is, he makes life in the godly, whereby they become living stones also.
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The maine doctrine heer intended, is, that Christ is the onely foundation of the Church.
The main Doctrine her intended, is, that christ is the only Foundation of the Church.
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Ob. Dauid is said to be a stone, and a hard stone of the corner, Psal. 118. Ob. David is said to be a stone, and a hard stone of the corner, Psalm 118.
np1 np1 vbz vvn pc-acp vbi dt n1, cc dt j n1 pp-f dt n1, np1 crd
(8) doctrine (DIV2)
520
Image 10
1426
Sol. Dauid was so onely by way of type, his life beeing somewhat like the state of Christ, in respect of the oppositions of men, and preferment from God:Sol. David was so only by Way of type, his life being somewhat like the state of christ, in respect of the oppositions of men, and preferment from God:
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(8) doctrine (DIV2)
521
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1427
and that that place doth specially belong to Christ appeares by the application of Christ himselfe, Math. 21.32. Ob. But the Apostles are said to be the foundation of the Church, Eph. 2.20. Sol. The place is to be vnderstood of the doctrine of the Apostles, which treats in one maine point of Christ.
and that that place does specially belong to christ appears by the application of christ himself, Math. 21.32. Ob. But the Apostles Are said to be the Foundation of the Church, Ephesians 2.20. Sol. The place is to be understood of the Doctrine of the Apostles, which treats in one main point of christ.
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(8) doctrine (DIV2)
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1428
Ob. But the Church is founded vpon Peter. Ob. But the Church is founded upon Peter.
np1 p-acp dt n1 vbz vvn p-acp np1.
(8) doctrine (DIV2)
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1429
Sol. The Church is not builded vpon Peter, but vpon the rock, which was the confession of Peter, and so the doctrine of Christ:Sol. The Church is not built upon Peter, but upon the rock, which was the Confessi of Peter, and so the Doctrine of christ:
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(8) doctrine (DIV2)
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1430
for the text doth not say super hunc Petrū, but super hanc Petrā.
for the text does not say super hunc Petrū, but super hanc Petrā.
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(8) doctrine (DIV2)
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1431
Vse. The vse may be first, for confuration of the Papists, about their blasphemous doctrine, in ascribing this glory of being the foundation of the Church,Use. The use may be First, for confuration of the Papists, about their blasphemous Doctrine, in ascribing this glory of being the Foundation of the Church,
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(8) doctrine (DIV2)
526
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1432
vnto Peter, and so to the pope: which they doe most absurdly:
unto Peter, and so to the pope: which they do most absurdly:
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(8) doctrine (DIV2)
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1433
for that place, Math. 16. 18. is not vnderstood of Peters person, but of his confession.
for that place, Math. 16. 18. is not understood of Peter's person, but of his Confessi.
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(8) doctrine (DIV2)
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1434
And besides, if it had beene true of Peter, by what word of Scripture shall it be proued, that it is true of the Pope, who is not once named in Scripture,
And beside, if it had been true of Peter, by what word of Scripture shall it be proved, that it is true of the Pope, who is not once nam in Scripture,
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(8) doctrine (DIV2)
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1435
except hee bee described as Antichrist? Besides, if the Church be built vpon Peter, or the Pope,
except he be described as Antichrist? Beside, if the Church be built upon Peter, or the Pope,
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(8) doctrine (DIV2)
526
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1436
then it will follow, wee must belieue in Peter and the Pope, else we cannot be founded on them: which is extremely blasphemous:
then it will follow, we must believe in Peter and the Pope, Else we cannot be founded on them: which is extremely blasphemous:
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(8) doctrine (DIV2)
526
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1437
but that it may be put out of all doubt, let vs hear the testimonie of Peter himselfe, who best knew his owne right;
but that it may be put out of all doubt, let us hear the testimony of Peter himself, who best knew his own right;
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(8) doctrine (DIV2)
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1438
and you see in this text, Peter saies. Christ is the liuing stone, and not he.
and you see in this text, Peter Says. christ is the living stone, and not he.
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(8) doctrine (DIV2)
526
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1439
This likewise imports the misery of all such, as runne after other gods, their sorrowes shall bee multiplied. Psalm, 16.4. They build in the sand, quite besides the foundation;
This likewise imports the misery of all such, as run After other God's, their sorrows shall be multiplied. Psalm, 16.4. They built in the sand, quite beside the Foundation;
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(8) doctrine (DIV2)
527
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1440
and so doe the Papists, that put their trust in Saints and Angels.
and so do the Papists, that put their trust in Saints and Angels.
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(8) doctrine (DIV2)
527
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1441
But especially this should teach vs, as wee are heere exhorted, to build all our faith,
But especially this should teach us, as we Are Here exhorted, to built all our faith,
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(8) doctrine (DIV2)
528
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1443
and the rather, because this stone hath seauen eies, and most perfectly viewes all and euerie part of this building, that euery stone bee set right, &c. Zachar. 3.9. Especially wee should rest vpon this stone, when we haue any great suite to God:
and the rather, Because this stone hath seauen eyes, and most perfectly views all and every part of this building, that every stone be Set right, etc. Zachar 3.9. Especially we should rest upon this stone, when we have any great suit to God:
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(8) doctrine (DIV2)
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1444
and haue occasion to continue to hold vp our hands in praier, and so wee shall prosper,
and have occasion to continue to hold up our hands in prayer, and so we shall prosper,
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(8) doctrine (DIV2)
529
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1445
as it was with Moses, Ex. 17.12.
as it was with Moses, Ex. 17.12.
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(8) doctrine (DIV2)
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1446
Lastly, it should be the singular ioy of our harts, when wee see the corner stone cast downe,
Lastly, it should be the singular joy of our hearts, when we see the corner stone cast down,
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(8) doctrine (DIV2)
530
Image 10
1447
and God begin to build in any place the work of godlines, and religion:
and God begin to built in any place the work of godliness, and Religion:
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(8) doctrine (DIV2)
530
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1448
Wee haue more cause to reioice for that spirituall worke, then the Iewes had to shout,
we have more cause to rejoice for that spiritual work, then the Iewes had to shout,
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(8) doctrine (DIV2)
530
Image 10
1449
when the corner stone of the Temple was brought out to bee laid for a foundation of the building, Zachar. 4.7, 10.
when the corner stone of the Temple was brought out to be laid for a Foundation of the building, Zachar 4.7, 10.
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(8) doctrine (DIV2)
530
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1450
Thirdly, the third thing said of Christ, is, that hee was disallowed of men. Disallowed of men. ]
Thirdly, the third thing said of christ, is, that he was disallowed of men. Disallowed of men. ]
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(8) doctrine (DIV2)
531
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1451
This is added of purpose, to preuent scandall, which might arise from the consideration of the meane intertainment, the Christian Religion found in the world.
This is added of purpose, to prevent scandal, which might arise from the consideration of the mean entertainment, the Christian Religion found in the world.
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(8) doctrine (DIV2)
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1452
The point is plaine, that Christ was disallowed of men: and this is euident in the stone:
The point is plain, that christ was disallowed of men: and this is evident in the stone:
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(8) doctrine (DIV2)
534
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1453
The greatest part of the world regarded him not: The Gentiles knew him not, and the Iewes receiued him not:
The greatest part of the world regarded him not: The Gentiles knew him not, and the Iewes received him not:
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(8) doctrine (DIV2)
534
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1454
Though three things in Christ were admirable; his doctrine; his life ▪ his miracles: yet the Iewes beleeued not in him:
Though three things in christ were admirable; his Doctrine; his life ▪ his Miracles: yet the Iewes believed not in him:
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(8) doctrine (DIV2)
534
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1455
He came vnto his owne, and his owne receiued him not; Nay, they reuiled him, called him Samaritane, and said, he had a Diuel.
He Come unto his own, and his own received him not; Nay, they reviled him, called him Samaritan, and said, he had a devil.
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(8) doctrine (DIV2)
534
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1456
They preferred a murtherer before him, and their wise men, euen the Princes of this world, crucified the Lord of life & glory.
They preferred a murderer before him, and their wise men, even the Princes of this world, Crucified the Lord of life & glory.
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(8) doctrine (DIV2)
534
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1457
This as it was storied by the Euangelists, so it was foretold by the Prophets: Isaiah 53. and 49.8. and so we see, hee is still of almost the whole world.
This as it was storied by the Evangelists, so it was foretold by the prophets: Isaiah 53. and 49.8. and so we see, he is still of almost the Whole world.
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(8) doctrine (DIV2)
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1458
The Pagans yet know him not: The Iewes yet renounce him: The Turk receiueth him but as a Prophet:
The Pagans yet know him not: The Iewes yet renounce him: The Turk receiveth him but as a Prophet:
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(8) doctrine (DIV2)
534
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1459
The Papists receiue him but in part; and wicked men denie him by their liues. Vses. The first impression this should make in our hearts, is, admiration and astonishment.
The Papists receive him but in part; and wicked men deny him by their lives. Uses. The First impression this should make in our hearts, is, admiration and astonishment.
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(8) doctrine (DIV2)
534
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1460
This should be maruelous in our eies, that men refuse the Son of God: miserable men, their Sauiour;
This should be marvelous in our eyes, that men refuse the Son of God: miserable men, their Saviour;
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(8) doctrine (DIV2)
535
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1461
captiues, their Redeemer, and poore men, such vnspeakeable riches as is offred in Christ, and that almost all mankind should bee guilty of this sin;
captives, their Redeemer, and poor men, such unspeakable riches as is offered in christ, and that almost all mankind should be guilty of this since;
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(8) doctrine (DIV2)
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1462
so as in comparison, he should be Elect onely of God.
so as in comparison, he should be Elect only of God.
av c-acp p-acp n1, pns31 vmd vbi j av-j pp-f np1.
(8) doctrine (DIV2)
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1463
Secondly, since this was foreseene & foretold, wee should bee confirmed against scandall, and like neuer a whit the worse of Christ or religion,
Secondly, since this was foreseen & foretold, we should be confirmed against scandal, and like never a whit the Worse of christ or Religion,
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(8) doctrine (DIV2)
536
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1464
for the scornes and neglects of the world.
for the scorns and neglects of the world.
p-acp dt n2 cc vvz pp-f dt n1.
(8) doctrine (DIV2)
536
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1465
Thirdly, since the world disallowes Christ, we may hence gather, what account we shold make of the world and the men of the world:
Thirdly, since the world disallows christ, we may hence gather, what account we should make of the world and the men of the world:
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(8) doctrine (DIV2)
537
Image 10
1466
we haue reason to separate from them that are separated from Christ, and not to loue them that loue not the Lord Iesus, 1. Cor. 16.22.
we have reason to separate from them that Are separated from christ, and not to love them that love not the Lord Iesus, 1. Cor. 16.22.
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(8) doctrine (DIV2)
537
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1467
Fourthly, we may hence see, how little reason wee haue, to take the counsels and iudgements of carnall men,
Fourthly, we may hence see, how little reason we have, to take the Counsels and Judgments of carnal men,
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(8) doctrine (DIV2)
538
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1468
though our friends, and neuer so wise in naturall or ciuill wisdome: Their counsels were against Christ, they disallow Christ, and all Christian courses.
though our Friends, and never so wise in natural or civil Wisdom: Their Counsels were against christ, they disallow christ, and all Christian courses.
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(8) doctrine (DIV2)
538
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1469
Fiftly, why are we troubled for the reproches of men, and why doe wee feare their reuilings? Shall we heare, that Christ was disallowed,
Fifty, why Are we troubled for the Reproaches of men, and why do we Fear their revilings? Shall we hear, that christ was disallowed,
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(8) doctrine (DIV2)
539
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1470
and shall wee be so vexed, because wee are despised? Nay rather, let vs resolue to despise the shame of the world:
and shall we be so vexed, Because we Are despised? Nay rather, let us resolve to despise the shame of the world:
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(8) doctrine (DIV2)
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1471
and to follow the author of our faith, euen in this crosse also?
and to follow the author of our faith, even in this cross also?
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(8) doctrine (DIV2)
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1472
Sixtly, we may be hence informed, that indiscretion or sinne, is not alwaies the cause of contempt:
Sixty, we may be hence informed, that indiscretion or sin, is not always the cause of contempt:
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(8) doctrine (DIV2)
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1473
For Christ is disallowed, and yet was without all spot of indiscretion or guile.
For christ is disallowed, and yet was without all spot of indiscretion or guile.
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(8) doctrine (DIV2)
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1474
Seuenthly, and chiefly, we should look euery one to our selues, that wee be not of the number of those, that disallow Christ.
Seuenthly, and chiefly, we should look every one to our selves, that we be not of the number of those, that disallow christ.
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(8) doctrine (DIV2)
541
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1475
For Christ is still disallowed of men, and if any ask, Question. Who are they, that in these daies be guilty of disallowing of Christ?
For christ is still disallowed of men, and if any ask, Question. Who Are they, that in these days be guilty of disallowing of christ?
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(8) doctrine (DIV2)
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1476
Answer. I answer, Both wicked men, and godly men too. Wicked men disallow him, and so doe diuers sorts of them, as,Answer. I answer, Both wicked men, and godly men too. Wicked men disallow him, and so do diverse sorts of them, as,
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(8) doctrine (DIV2)
544
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1477
First, Hereticks, that deny his diuinity, or humanity, or his sufficiency, or authority, or his comming,
First, Heretics, that deny his divinity, or humanity, or his sufficiency, or Authority, or his coming,
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(8) doctrine (DIV2)
546
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1478
as did those mockers mentioned, 2. Pet. 3. Secondly, Schismaticks, that diuide him, and rend his body mysticall, 1. Cor. 1.10.
as did those mockers mentioned, 2. Pet. 3. Secondly, Schismatics, that divide him, and rend his body mystical, 1. Cor. 1.10.
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(8) doctrine (DIV2)
546
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1479
Thirdly, Pharises and merit-mongers, that by going about to establish their owne righteousnes, deny the righteousnes of Iesus Christ, Rom. 10.4.
Thirdly, Pharisees and merit-mongers, that by going about to establish their own righteousness, deny the righteousness of Iesus christ, Rom. 10.4.
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(8) doctrine (DIV2)
548
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1480
Fourthly, Apostataes, that falling from the fellowship they had with Christ, would crucify him againe, Heb. 6.2. Pet. 2.
Fourthly, Apostates, that falling from the fellowship they had with christ, would crucify him again, Hebrew 6.2. Pet. 2.
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(8) doctrine (DIV2)
549
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1481
Fiftly, Epicures and prophane persons, that will sell Christ for a messe of pottage with Esau, and loue their pleasure more then Christ, Heb. 12.16. 2. Tim. 3. Sixtly, Papists:
Fifty, Epicureans and profane Persons, that will fell christ for a mess of pottage with Esau, and love their pleasure more then christ, Hebrew 12.16. 2. Tim. 3. Sixty, Papists:
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(8) doctrine (DIV2)
550
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1482
who therefore hold not the head, because they bring in the worship of Saints and Angels, Col 2.19.
who Therefore hold not the head, Because they bring in the worship of Saints and Angels, Col 2.19.
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(8) doctrine (DIV2)
551
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1483
Seuenthly, Whoremongers and fornicators, who giue the members of Christ vnto a harlot, 1. Cor. 6.15, 16. Eightthly, Reuilers:
Seuenthly, Whoremongers and fornicators, who give the members of christ unto a harlot, 1. Cor. 6.15, 16. Eighthly, Revilers:
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(8) doctrine (DIV2)
552
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1484
that speak euill of the good way of Christ, and reproach godly Christians, especially such as despise the Ministers of Christ.
that speak evil of the good Way of christ, and reproach godly Christians, especially such as despise the Ministers of christ.
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(8) doctrine (DIV2)
553
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1485
For hee that despiseth them, despiseth Christ himselfe, Math. 10. Ninthly, Hypocrites: that professe Christ in their words, but deny him in their workes. Tenthly, the fearfull:
For he that despises them, despises christ himself, Math. 10. Ninthly, Hypocrites: that profess christ in their words, but deny him in their works. Tenthly, the fearful:
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that in time of trouble dare not confesse him before men, Mat. 10. Eleuenthly, All wicked men:
that in time of trouble Dare not confess him before men, Mathew 10. Eleventhly, All wicked men:
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Because they neglect their reconciliation with God in Christ, and will not beleeue in him, nor repent of their sinnes:
Because they neglect their reconciliation with God in christ, and will not believe in him, nor Repent of their Sins:
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All that will not bee reconciled, when God sendes the word of reconciliation vnto them, Esay 52.11.
All that will not be reconciled, when God sends the word of reconciliation unto them, Isaiah 52.11.
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Secondly, godly men sinne against Christ, and are guilty of disallowing him. 1. When they neglect the establishing of their hearts in the assurance of faith. 2. When they faint and wax weary of praier,
Secondly, godly men sin against christ, and Are guilty of disallowing him. 1. When they neglect the establishing of their hearts in the assurance of faith. 2. When they faint and wax weary of prayer,
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and trusting in God in the time of distresse, Luke 18.1, 8. 3. When our harts wax cold within vs,
and trusting in God in the time of distress, Lycia 18.1, 8. 3. When our hearts wax cold within us,
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and are no inflamed with feruent affections after Christ We neglect him, when we do not highly esteem him aboue all earthly treasures, Phil. 3.9. The fourth thing affirmed of CHRIST, is, that hee is chosen of GOD. Chosen of God. ]
and Are not inflamed with fervent affections After christ We neglect him, when we do not highly esteem him above all earthly treasures, Philip 3.9. The fourth thing affirmed of CHRIST, is, that he is chosen of GOD. Chosen of God. ]
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This is one thing wee must carefully knowe, and effectually beleeue concerning Christ, namely, that he is chosen of God.
This is one thing we must carefully know, and effectually believe Concerning christ, namely, that he is chosen of God.
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This was conscionably beleeued concerning him, as appears, Esay 42.1. and 43.10. and 49.2. Mat. 12.18.
This was Conscionably believed Concerning him, as appears, Isaiah 42.1. and 43.10. and 49.2. Mathew 12.18.
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Now, Christ may be said to be chosen of God in diuers respects.
Now, christ may be said to be chosen of God in diverse respects.
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First, as hee was from all eternity appointed and ordained of God to bee the Mediator and Redeemer of all mankinde, 1. Pet. 1.20. First, as he was from all eternity appointed and ordained of God to be the Mediator and Redeemer of all mankind, 1. Pet. 1.20.
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Secondly, as he was called peculiarly of GOD from the womb by a speciall sanctification vnto his office, Esay 49.1.
Secondly, as he was called peculiarly of GOD from the womb by a special sanctification unto his office, Isaiah 49.1.
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Thirdly, as hee was by solemn rites inaugurated vnto the immediate execution of his office;
Thirdly, as he was by solemn Rites inaugurated unto the immediate execution of his office;
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as, by baptism, and the voice from heauen, &c. Mat. 3. Fourthly, as hee was approued of God,
as, by Baptism, and the voice from heaven, etc. Mathew 3. Fourthly, as he was approved of God,
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and declared mightily ▪ to bee the Sonne of God ▪ and the Sauiour of the world, by the glory done to him of God, notwithstanding the scorns and oppositions of the world, Esay 49.7. The vse may be both for Information and Instruction.
and declared mightily ▪ to be the Son of God ▪ and the Saviour of the world, by the glory done to him of God, notwithstanding the scorns and oppositions of the world, Isaiah 49.7. The use may be both for Information and Instruction.
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For, hence we may bee informed concerning diuers things. First, that Gods work shall prosper, notwithstanding all the scorns or oppositions of men:
For, hence we may be informed Concerning diverse things. First, that God's work shall prosper, notwithstanding all the scorns or oppositions of men:
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God's choice is not hindred, but Christ is separated, and sanctified, and appointed to the work of redemption, the peruersnesse of men notwithstanding.
God's choice is not hindered, but christ is separated, and sanctified, and appointed to the work of redemption, the perverseness of men notwithstanding.
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The vnbelief of men cannot make the faith or fidelity of God of none effect, Rom. 3.
The unbelief of men cannot make the faith or Fidis of God of none Effect, Rom. 3.
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Secondly, that God doth not choose as men do.
Secondly, that God does not choose as men do.
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The mean things of this world (as the world accounts mean) and the vile things of this world may be dear in God's sight.
The mean things of this world (as the world accounts mean) and the vile things of this world may be dear in God's sighed.
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For, as it was in the calling of Christ: so is it in the calling of Christians:
For, as it was in the calling of christ: so is it in the calling of Christians:
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such as the world disallows, may be dear to God, 1. Cor. 1.27, 28.
such as the world disallows, may be dear to God, 1. Cor. 1.27, 28.
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Thirdly, hence we may note the free grace of God in the sending and giuing his Sonne.
Thirdly, hence we may note the free grace of God in the sending and giving his Son.
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He is fain to chuse for vs: wee did not choose Christ first, Iohn 15.16. Fourthly, that to choose Christ, is, with Marie, to chuse the better part:
He is fain to choose for us: we did not choose christ First, John 15.16. Fourthly, that to choose christ, is, with marry, to choose the better part:
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it is to imitate God, and chuse like GOD, to forsake the world, and the wils,
it is to imitate God, and choose like GOD, to forsake the world, and the wills,
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and lusts, and iudgements of the wicked men of this world, and to cleaue onely to Christ,
and Lustiest, and Judgments of the wicked men of this world, and to cleave only to christ,
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as our all-sufficient portion and happinesse.
as our All-sufficient portion and happiness.
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Fiftly, that all the enemies of Christ shall bee subdued either by conuersion when they come into worship Christ,
Fifty, that all the enemies of christ shall be subdued either by conversion when they come into worship christ,
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or by confusion, when they are broken by the power of Christ.
or by confusion, when they Are broken by the power of christ.
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Euen Kings shall submit themselues, and worship him that is thus abhorred and despised of men, &c. Esay 49. verse 7. Sixtly, that it is a singular happinesse to bee chosen of God:
Even Kings shall submit themselves, and worship him that is thus abhorred and despised of men, etc. Isaiah 49. verse 7. Sixty, that it is a singular happiness to be chosen of God:
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it was the honor of Christ heer, &c. And therefore, Blessed is the man whom God chooseth.
it was the honour of christ her, etc. And Therefore, Blessed is the man whom God chooses.
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Happy is the Christian whom God electeth, Psalm 65.4. Luke 10.20. Secondly, it should teach vs diuers duties.
Happy is the Christian whom God Electeth, Psalm 65.4. Lycia 10.20. Secondly, it should teach us diverse duties.
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First, to obserue, and admire, and acknowledge the Lord Iesus, the Chosen of GOD, we should with special regard confesse vnto the glory of God heerin, which the word Behold importeth, Esay 42.1.
First, to observe, and admire, and acknowledge the Lord Iesus, the Chosen of GOD, we should with special regard confess unto the glory of God herein, which the word Behold imports, Isaiah 42.1.
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We should be Gods witnesses against the world, and all the seruants of any strange god, that this Iesus of Nazareth is that Sonne of God,
We should be God's Witnesses against the world, and all the Servants of any strange god, that this Iesus of Nazareth is that Son of God,
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and Sauiour of the world, Esay 43.10.
and Saviour of the world, Isaiah 43.10.
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It is one main end of the praises of Christ in this place, To raise vp our dull and dead affections to the highest estimation and admiration of Christ and his glory with the Father, &c.
It is one main end of the praises of christ in this place, To raise up our dull and dead affections to the highest estimation and admiration of christ and his glory with the Father, etc.
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Secondly, wee should learn of God, how to make our choice. On the one side is offred vnto vs the pleasures and profits of the world,
Secondly, we should Learn of God, how to make our choice. On the one side is offered unto us the pleasures and profits of the world,
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and the inticements of sinne and Satan:
and the enticements of sin and Satan:
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and the other, in the Gospell of Christ is set forth and offred to vs as the means of our happinesse.
and the other, in the Gospel of christ is Set forth and offered to us as the means of our happiness.
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Now, it is our part to take to Christ, and renounce the world, and forgo the pleasures of sinne, which are but for a season:
Now, it is our part to take to christ, and renounce the world, and forgo the pleasures of sin, which Are but for a season:
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wee should vtterly refuse the voice of sinne, neuer to be the guests of such folly,
we should utterly refuse the voice of sin, never to be the guests of such folly,
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but rather to listen to the voice of wisdome, Prouerbs 7. and 8.
but rather to listen to the voice of Wisdom, Proverbs 7. and 8.
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Thirdly, Is Christ chosen of God, that one of a thousand? Then it learns the Church to bee in loue with him,
Thirdly, Is christ chosen of God, that one of a thousand? Then it learns the Church to be in love with him,
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yea, to bee sick of loue, as is imported ▪ Canticles 5.8, 9, 10. An ordinary affection should not serue the turn:
yea, to be sick of love, as is imported ▪ Canticles 5.8, 9, 10. an ordinary affection should not serve the turn:
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our hearts should bee singularly inflamed with desire after such a match, found out and chosen of God for vs.
our hearts should be singularly inflamed with desire After such a match, found out and chosen of God for us
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Fourthly, we should not rest heer:
Fourthly, we should not rest her:
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but, when God hath declared his choice, (as hee did by a witnes from heauen,
but, when God hath declared his choice, (as he did by a witness from heaven,
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euen his owne voice, Math. 17.5.) wee should then hear Christ, and, as the Prophet saith, wait for his law, Esay 42.4.
even his own voice, Math. 17.5.) we should then hear christ, and, as the Prophet Says, wait for his law, Isaiah 42.4.
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Fiftly, yea, we should so kisse the Son, whom God hath declared as King, by doing our spirituall homage vnto him,
Fifty, yea, we should so kiss the Son, whom God hath declared as King, by doing our spiritual homage unto him,
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as that we resolued, both high and lowe, the greatest estate as well as the meanest, to serue him with all fear,
as that we resolved, both high and low, the greatest estate as well as the Meanest, to serve him with all Fear,
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and reioyce before him with trembling: wee must expresse our thankfulnesse by all possible obedience of heart and life, Psalm 2.11.
and rejoice before him with trembling: we must express our thankfulness by all possible Obedience of heart and life, Psalm 2.11.
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Sixtly, we should follow his Colours, and take his part, and contend for the truth against all the world,
Sixty, we should follow his Colours, and take his part, and contend for the truth against all the world,
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and in particular against Antichrist, that man of sin, Reuel. 17.14. Seuenthly, wee should imitate the praises and vertues of this chosen One, especially in two things:
and in particular against Antichrist, that man of since, Revel. 17.14. Seuenthly, we should imitate the praises and Virtues of this chosen One, especially in two things:
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to weet, humility and constancy, as the Prophet Esay sheweth, 42.2, 3, 4. Lastly:
to weet, humility and constancy, as the Prophet Isaiah shows, 42.2, 3, 4. Lastly:
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and specially this Chosen, or rather this knowledge of this Chosen of God, should teach vs to relie vpon Christ without wauering, with all trust and confidence,
and specially this Chosen, or rather this knowledge of this Chosen of God, should teach us to rely upon christ without wavering, with all trust and confidence,
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for our reconciliation with God, for the obtaining of knowledge, comfort, deliuerance, preseruation, yea, and saluation too:
for our reconciliation with God, for the obtaining of knowledge, Comfort, deliverance, preservation, yea, and salvation too:
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for, this is he whom God hath giuen for a couenant to all people; and his soule delights in him.
for, this is he whom God hath given for a Covenant to all people; and his soul delights in him.
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And therefore also we may runne boldly to the Throne of grace, and put vp our petitions by Christ.
And Therefore also we may run boldly to the Throne of grace, and put up our petitions by christ.
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For, wee are heer assured, that God will deny him nothing, as these places euidently shew:
For, we Are her assured, that God will deny him nothing, as these places evidently show:
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and striue together, to preserue the reputation of one another, Pro. 12.18.
and strive together, to preserve the reputation of one Another, Pro 12.18.
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Psalm 42.6, 7, 8, 16. Psalm 49.6, 8, 9, 10, 11, 12. Mat. 12.17. to 22. But then wee must look to it, that wee obserue the seasons and opportunity of grace, Esay 49.8. 2. Cor. 6.2. Let vs therefore imbrace, while God is to be found, and offers vs Christ:Psalm 42.6, 7, 8, 16. Psalm 49.6, 8, 9, 10, 11, 12. Mathew 12.17. to 22. But then we must look to it, that we observe the seasons and opportunity of grace, Isaiah 49.8. 2. Cor. 6.2. Let us Therefore embrace, while God is to be found, and offers us christ:
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(8) doctrine (DIV2)
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for, we may seek when God will not bee found; as Esau sought the blessing when it was too late, Heb. 12.15. And further:
for, we may seek when God will not be found; as Esau sought the blessing when it was too late, Hebrew 12.15. And further:
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(8) doctrine (DIV2)
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this may serue for singular terror to all vnbeleeuers, that will not haue Christ to rule ouer them.
this may serve for singular terror to all unbelievers, that will not have christ to Rule over them.
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(8) doctrine (DIV2)
577
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He is elected already of God, and therefore will mightily pursue all the enemies of God and the Church,
He is elected already of God, and Therefore will mightily pursue all the enemies of God and the Church,
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(8) doctrine (DIV2)
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and all those that disobey him whom God hath chosen:
and all those that disobey him whom God hath chosen:
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(8) doctrine (DIV2)
577
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hee will pursue them both with the terrors of his Word, his mouth being made like a sharp sword,
he will pursue them both with the terrors of his Word, his Mouth being made like a sharp sword,
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(8) doctrine (DIV2)
577
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and with the plagues of his hand, beeing made like a polished shaft, Esay 49.2. He will appear to wicked men in the day of wrath, as a mighty man,
and with the plagues of his hand, being made like a polished shaft, Isaiah 49.2. He will appear to wicked men in the day of wrath, as a mighty man,
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(8) doctrine (DIV2)
577
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and as a man of warre:
and as a man of war:
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(8) doctrine (DIV2)
577
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though to his owne he be as a Lamb, to them hee will bee as a Giant:
though to his own he be as a Lamb, to them he will be as a Giant:
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(8) doctrine (DIV2)
577
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they shall not be able to resist;
they shall not be able to resist;
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(8) doctrine (DIV2)
577
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and though he lift not vp his voice in the streets of his people, yet hee will set vpon them with roaring,
and though he lift not up his voice in the streets of his people, yet he will Set upon them with roaring,
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(8) doctrine (DIV2)
577
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and singular terrour, euen with all the signes of furious displeasure:
and singular terror, even with all the Signs of furious displeasure:
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(8) doctrine (DIV2)
577
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and though for a time hee may seem to put vp the contempt of men that disallow him,
and though for a time he may seem to put up the contempt of men that disallow him,
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(8) doctrine (DIV2)
577
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yet at the length he will not refrain, and will destroy at once, &c. Esay 42.13, 14, 15. Besides:
yet At the length he will not refrain, and will destroy At once, etc. Isaiah 42.13, 14, 15. Beside:
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(8) doctrine (DIV2)
577
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this doctrine of Christs chosen, or of Gods choice, should notably check that vnbelief and fearfulnesse that is too often found euen in Sion, in the dear seruants of God.
this Doctrine of Christ chosen, or of God's choice, should notably check that unbelief and fearfulness that is too often found even in Sion, in the dear Servants of God.
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(8) doctrine (DIV2)
578
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When God hath published his election of Christ for the seruice of our redemption, why doth some say, The Lord hath forsaken,
When God hath published his election of christ for the service of our redemption, why does Some say, The Lord hath forsaken,
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(8) doctrine (DIV2)
578
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and his Lord hath forgotten him? Can God forget his people? or will he euer deny his Chosen? Shall not Christ bee regarded in our behalf, who is the person whom his soule loueth? Esay 49.8, &c. 13, 14, 15, 16. Precious. ] Christ is precious many waies.
and his Lord hath forgotten him? Can God forget his people? or will he ever deny his Chosen? Shall not christ be regarded in our behalf, who is the person whom his soul loves? Isaiah 49.8, etc. 13, 14, 15, 16. Precious. ] christ is precious many ways.
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(8) doctrine (DIV2)
578
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First, in respect of his nature: he is the choicest substance in heauen and earth; neuer such a man:
First, in respect of his nature: he is the Choicest substance in heaven and earth; never such a man:
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(8) doctrine (DIV2)
580
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all the creatures in heauen and in earth are inferiour to him. Secondly, in respect of his gifts:
all the creatures in heaven and in earth Are inferior to him. Secondly, in respect of his Gifts:
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(8) doctrine (DIV2)
580
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hee is qualified with all the treasures of wisdome and grace, aboue all his fellows, Col. 2.3. Psal. 45. Thirdly, in respect of his works:
he is qualified with all the treasures of Wisdom and grace, above all his Fellows, Col. 2.3. Psalm 45. Thirdly, in respect of his works:
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(8) doctrine (DIV2)
580
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neuer creature did works of such price, so vsefull, so exquisite, so transcendent. Fourthly, in respect of his sufferings:
never creature did works of such price, so useful, so exquisite, so transcendent. Fourthly, in respect of his sufferings:
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(8) doctrine (DIV2)
580
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hee paid such a price to God in the ransome of man, as all the world besides could not raise, or any way make. Fiftly, in respect of effects:
he paid such a price to God in the ransom of man, as all the world beside could not raise, or any Way make. Fifty, in respect of effects:
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(8) doctrine (DIV2)
580
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he giues the most precious things: no treasures like those may be had from him: his very promises are precious, 2. Pet. 1.4. This may serue, first, to inform vs in diuers things: as,
he gives the most precious things: no treasures like those may be had from him: his very promises Are precious, 2. Pet. 1.4. This may serve, First, to inform us in diverse things: as,
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(8) doctrine (DIV2)
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First, concerning that matchlesse loue of God to vs, that gaue vs his Sonne who is so precious, Rom. 8.34.
First, Concerning that matchless love of God to us, that gave us his Son who is so precious, Rom. 8.34.
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(8) doctrine (DIV2)
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Secondly, concerning the horrible sin of Iudas and the high Priests, that valewed him but at thirtie pieces.
Secondly, Concerning the horrible since of Iudas and the high Priests, that valued him but At thirtie Pieces.
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(8) doctrine (DIV2)
583
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Thirdly, concerning the most miserable condition of all prophane people, and persons, euen whole multitudes of people, that so neglect Christ, that can with Esau sell him for trifles, pleasures,
Thirdly, Concerning the most miserable condition of all profane people, and Persons, even Whole Multitudes of people, that so neglect christ, that can with Esau fell him for trifles, pleasures,
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(8) doctrine (DIV2)
584
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or profits, euen as meane sometimes, as a messe of pottage, &c. The more glorious Christ is, the more vile is their sinne of neglect, or contempt of Christ.
or profits, even as mean sometime, as a mess of pottage, etc. The more glorious christ is, the more vile is their sin of neglect, or contempt of christ.
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(8) doctrine (DIV2)
584
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Woe to them, that disallow him then: Euen to all those sortes of men before mentioned!
Woe to them, that disallow him then: Even to all those sorts of men before mentioned!
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(8) doctrine (DIV2)
584
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Christ will not be a foundation stone to support them, nor a precious stone to enrich them,
christ will not be a Foundation stone to support them, nor a precious stone to enrich them,
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(8) doctrine (DIV2)
584
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but as the vpper and nether milstone to grinde them to pieces, or as a rock falling vpon them.
but as the upper and neither millstone to grind them to Pieces, or as a rock falling upon them.
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(8) doctrine (DIV2)
584
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Quest. But what should bee the reason, that Christ is in no more request amongst men?Quest. But what should be the reason, that christ is in no more request among men?
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(8) doctrine (DIV2)
585
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Answer. First, one cause is mans ignorance, both of their owne misery out of Christ, Answer. First, one cause is men ignorance, both of their own misery out of christ,
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(8) doctrine (DIV2)
586
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as also of the glory of Christ in himself, & of the priuiledges man might attaine by him,
as also of the glory of christ in himself, & of the privileges man might attain by him,
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(8) doctrine (DIV2)
586
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and of the singular glory to come. Secondly, another cause is vnbeliefe.
and of the singular glory to come. Secondly, Another cause is unbelief.
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(8) doctrine (DIV2)
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Men haue a secret kinde of Atheisme in them, and doe not beleeue the report of the seruants of Christ out of the Word, Esay 53.1, 3.
Men have a secret kind of Atheism in them, and do not believe the report of the Servants of christ out of the Word, Isaiah 53.1, 3.
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(8) doctrine (DIV2)
587
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Thirdly, another cause is, that the most men look vpon the outside of the kingdom of Christ,
Thirdly, Another cause is, that the most men look upon the outside of the Kingdom of christ,
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(8) doctrine (DIV2)
588
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and of the estate of Christians;
and of the estate of Christians;
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(8) doctrine (DIV2)
588
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which, because they find it couered with afflictions, and seated in a low condition without outward splendor, they therefore contemn it:
which, Because they find it covered with afflictions, and seated in a low condition without outward splendour, they Therefore contemn it:
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(8) doctrine (DIV2)
588
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Our life is hid with Christ in God, Colos. 3.3.
Our life is hid with christ in God, Colos 3.3.
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(8) doctrine (DIV2)
588
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Fourthly, but the maine reason is, because men doe falsely esteeme of other things, they set so high a price vpon their pleasures, profits, lusts, credits, honours, hopes, &c. that Christ is not remembred nor valued,
Fourthly, but the main reason is, Because men do falsely esteem of other things, they Set so high a price upon their pleasures, profits, Lustiest, credits, honours, hope's, etc. that christ is not remembered nor valued,
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(8) doctrine (DIV2)
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Oh how brutish then must these persons account themselues to bee!
O how brutish then must these Persons account themselves to be!
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(19) doctrine (DIV2)
2682
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vnlesse it bee at Iuda• his rate, and yet many will not valew him at so much as thirtie pence,
unless it be At Iuda• his rate, and yet many will not value him At so much as thirtie pence,
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(8) doctrine (DIV2)
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but they will make shipwrack of a good conscience euen for a peny, I meane for extreme small gaine, in buying and selling, and such like dealing.
but they will make shipwreck of a good conscience even for a penny, I mean for extreme small gain, in buying and selling, and such like dealing.
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(8) doctrine (DIV2)
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And thus much of the third thing wee may be informed of. The last is, concerning the wealthy estate of all true Christians.
And thus much of the third thing we may be informed of. The last is, Concerning the wealthy estate of all true Christians.
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(8) doctrine (DIV2)
590
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How rich are they, that possesse this Mine of treasure, who haue his spirit, graces, righteousnes, ordinances, and glory!
How rich Are they, that possess this Mine of treasure, who have his Spirit, graces, righteousness, ordinances, and glory!
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(8) doctrine (DIV2)
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And as it may thus informe vs, so it should teach vs:
And as it may thus inform us, so it should teach us:
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(8) doctrine (DIV2)
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Vse 2. First, to account of Christ as most precious, to esteeme of him as euer precious in our eies, and shew it;Use 2. First, to account of christ as most precious, to esteem of him as ever precious in our eyes, and show it;
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(8) doctrine (DIV2)
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1. By seeking to get Christ aboue all gettings. 2. By accounting all things but as dust and dung, in comparison of the excellent knowledge of Iesus Christ, Phil. 3.8. 3. By selling all, to buy this precious stone, Math. 13. forsaking father and mother, house and land for Christs sake, 1. By seeking to get christ above all gettings. 2. By accounting all things but as dust and dung, in comparison of the excellent knowledge of Iesus christ, Philip 3.8. 3. By selling all, to buy this precious stone, Math. 13. forsaking father and mother, house and land for Christ sake,
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(8) doctrine (DIV2)
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and the Gospels. 4. By keeping our communion with Christ with all carefulnes.
and the Gospels. 4. By keeping our communion with christ with all carefulness.
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(8) doctrine (DIV2)
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5. By auoiding all the waies, by which Christ is disallowed and dis-esteemed. 6. By longing for,
5. By avoiding all the ways, by which christ is disallowed and disesteemed. 6. By longing for,
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(8) doctrine (DIV2)
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and louing his appearing, 2. Tim. 4. hasting to it, and looking for his comming, 2. Pet. 3.
and loving his appearing, 2. Tim. 4. hasting to it, and looking for his coming, 2. Pet. 3.
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(8) doctrine (DIV2)
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Secondly, to consecrate our selues, and whatsoeuer is deare, and precious to God, and the seruice of Christ, striuing to bee a precious people,
Secondly, to consecrate our selves, and whatsoever is deer, and precious to God, and the service of christ, striving to be a precious people,
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(8) doctrine (DIV2)
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and peculiar to God, zealous of good things, and workes, Tit. 2.12, 14.1. Cor. 6.20.
and peculiar to God, zealous of good things, and works, Tit. 2.12, 14.1. Cor. 6.20.
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(8) doctrine (DIV2)
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Thirdly, We should liue like such, as hauing attained so precious a treasure. 1. Liuing by the faith of the Son of God, Gal. 2.20. 2. Not being the seruants of men, 1. Cor. 7.2, 3. 3. Keeping our selues from all pollution, by which the Kingdome of God may be defiled, laying vp this treasure in a pure conscience.
Thirdly, We should live like such, as having attained so precious a treasure. 1. Living by the faith of the Son of God, Gal. 2.20. 2. Not being the Servants of men, 1. Cor. 7.2, 3. 3. Keeping our selves from all pollution, by which the Kingdom of God may be defiled, laying up this treasure in a pure conscience.
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(8) doctrine (DIV2)
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Lastly, Ministers, that know, that there is no other foundation but this liuing and precious stone, should study by all meanes to build gold, siluer,
Lastly, Ministers, that know, that there is no other Foundation but this living and precious stone, should study by all means to built gold, silver,
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(8) doctrine (DIV2)
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and precious stones, and not hay and stubble, striuing like skilfull master-builders, to make the whole frame some-way answerable to the foundation, 1. Cor. 3.12.
and precious stones, and not hay and stubble, striving like skilful master-builders, to make the Whole frame someway answerable to the Foundation, 1. Cor. 3.12.
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(8) doctrine (DIV2)
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Thus of the description of Christ.
Thus of the description of christ.
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(8) doctrine (DIV2)
597
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Now followeth what Christians must doe, that from Christ they may receiue vertue for the attaining of holinesse of life.
Now follows what Christians must do, that from christ they may receive virtue for the attaining of holiness of life.
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(8) doctrine (DIV2)
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First, they must come vnto him. To whom comming. ] Diuers things may heere bee noted in the generall.
First, they must come unto him. To whom coming. ] Diverse things may Here be noted in the general.
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(8) doctrine (DIV2)
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First, that men may come vnto Christ, euen while they are on earth. Secondly, that naturall men, or naturally men are absent from Christ, or without Christ.
First, that men may come unto christ, even while they Are on earth. Secondly, that natural men, or naturally men Are absent from christ, or without christ.
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(8) doctrine (DIV2)
601
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Thirdly, that without comming to Christ, we can neuer be sanctified.
Thirdly, that without coming to christ, we can never be sanctified.
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(8) doctrine (DIV2)
603
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Fourthly, that all that once take taste of the sweetnes of Christ in his ordinances, will come vnto him.
Fourthly, that all that once take taste of the sweetness of christ in his ordinances, will come unto him.
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(8) doctrine (DIV2)
604
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Fiftly, that to come to Christ, is a continuall work:
Fifty, that to come to christ, is a continual work:
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(8) doctrine (DIV2)
605
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Christians are still comming, their life is but a continued iourney to Christ, or a daily seeking out of Christ, &c.
Christians Are still coming, their life is but a continued journey to christ, or a daily seeking out of christ, etc.
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(8) doctrine (DIV2)
605
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But in particular I especially consider two things. First, how many waies men come to Christ.
But in particular I especially Consider two things. First, how many ways men come to christ.
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(8) doctrine (DIV2)
606
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Secondly, In what manner men must approach to Christ. First, we must come to Christ diuers waies.
Secondly, In what manner men must approach to christ. First, we must come to christ diverse ways.
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(8) doctrine (DIV2)
608
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First and chiefely, by belieuing in him: wee must drawe neere to Christ by the assurance of faith, Heb. 16.22. First and chiefly, by believing in him: we must draw near to christ by the assurance of faith, Hebrew 16.22.
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(8) doctrine (DIV2)
610
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Secondly, by making him our daily refuge in praier, vsing him as our continuall mediator, and aduocate, Psa. 65.12. Ierem. 31.9.
Secondly, by making him our daily refuge in prayer, using him as our continual Mediator, and advocate, Psa. 65.12. Jeremiah 31.9.
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(8) doctrine (DIV2)
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carrying all our petitions to him, in all our distresses making our moane to him, as the Client doth to the Counsellor, or as the oppressed doe to the Iudge.
carrying all our petitions to him, in all our Distresses making our moan to him, as the Client does to the Counsellor, or as the oppressed do to the Judge.
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(8) doctrine (DIV2)
611
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Thirdly, by the frequenting his ordinances, viz. the Word & Sacraments, thus to come to his feasts, Thirdly, by the frequenting his ordinances, viz. the Word & Sacraments, thus to come to his feasts,
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(8) doctrine (DIV2)
612
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euen to his great Supper, Prou. 9. Luke, 14. 17, &c. Math. 22. Thus we come to worship.
even to his great Supper, Prou. 9. Lycia, 14. 17, etc. Math. 22. Thus we come to worship.
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(8) doctrine (DIV2)
612
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Fourthly, by contemplation, remembring him, and setting our affections on him, thinking on him that sits at the right hand of God, Col. 3.1. Fiftly, by receiuing his seruants, and visiting them in their distresses:
Fourthly, by contemplation, remembering him, and setting our affections on him, thinking on him that sits At the right hand of God, Col. 3.1. Fifty, by receiving his Servants, and visiting them in their Distresses:
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(8) doctrine (DIV2)
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He that receiueth them, receiueth Christ, Math. 10. and to visit them in prison, is to come vnto Christ,
He that receiveth them, receiveth christ, Math. 10. and to visit them in prison, is to come unto christ,
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(8) doctrine (DIV2)
614
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or to visit Christ, Mathew, 26. But the fourefirst waies are especially meant, and the first chiefely. For the second: Wee must come to Christ. First, speedily:
or to visit christ, Matthew, 26. But the fourefirst ways Are especially meant, and the First chiefly. For the second: we must come to christ. First, speedily:
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(8) doctrine (DIV2)
614
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as, the men that suffer shipwrack, quickly haste to the shore. Secondly, penitently: going and weeping we must goe, Ierem. 50.4. Hee cals to him sinners, and that to repentance, Math. 9.13. we must come weary and heauy loaden, Math. 11.28. we must returne and come, Esay 25.12. and not, as they Ier. 7.9, 10. Zachar. 14.1, &c. that came in their sinnes with Idols in their heart:
as, the men that suffer shipwreck, quickly haste to the shore. Secondly, penitently: going and weeping we must go, Jeremiah 50.4. He calls to him Sinners, and that to Repentance, Math. 9.13. we must come weary and heavy loaded, Math. 11.28. we must return and come, Isaiah 25.12. and not, as they Jeremiah 7.9, 10. Zachar 14.1, etc. that Come in their Sins with Idols in their heart:
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(8) doctrine (DIV2)
617
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Wee should come to Christ, as Benhadad did to Ahab, with ropes about our necks: that is, with all readines to professe against our selues our owne vile deserts. Thirdly, confidently:
we should come to christ, as Benhadad did to Ahab, with ropes about our necks: that is, with all readiness to profess against our selves our own vile deserts. Thirdly, confidently:
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(8) doctrine (DIV2)
618
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and with perswasion of faith, •esting in his goodnes, and casting out feare and doubts, Heb. 10.22. and 11.6. as the Leper came to Christ, Math. 8.2. Heb. 4.16. Fourthly, affectionately:
and with persuasion of faith, •esting in his Goodness, and casting out Fear and doubts, Hebrew 10.22. and 11.6. as the Leper Come to christ, Math. 8.2. Hebrew 4.16. Fourthly, affectionately:
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(8) doctrine (DIV2)
619
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wee must come to him, as the Loue comes to her Louer: so the Church to CHRIST, Canticles 2.10, 13. Fiftly, importunatly, as the woman of Canaan did;
we must come to him, as the Love comes to her Lover: so the Church to CHRIST, Canticles 2.10, 13. Fifty, importunately, as the woman of Canaan did;
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(8) doctrine (DIV2)
620
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so as wee will bee set down with no repulses or delaies, Mat. 15. as they with the Palsey-man, Mat. 9. Hosh. 6.1, 2. and as he teacheth vs to come to God, Luke 18.1, 2, 3, &c. and as Iob resolues, chap. 27.2, 3, 7. Sixtly, orderly:
so as we will be Set down with no repulses or delays, Mathew 15. as they with the Palsy-man, Mathew 9. Hush 6.1, 2. and as he Teaches us to come to God, Lycia 18.1, 2, 3, etc. and as Job resolves, chap. 27.2, 3, 7. Sixty, orderly:
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(8) doctrine (DIV2)
621
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wee should doo as Iob said:
we should do as Job said:
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(8) doctrine (DIV2)
622
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wee should order our cause before him, and fill our mouthes with arguments, Iob 23.3, 4. Seuenthly, obediently.
we should order our cause before him, and fill our mouths with Arguments, Job 23.3, 4. Seuenthly, obediently.
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(8) doctrine (DIV2)
622
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Wee should come to Christ, as children to their fathers, and as the people to their lawgiuer, to receiue commandements at his mouth;
we should come to christ, as children to their Father's, and as the people to their lawgiver, to receive Commandments At his Mouth;
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(8) doctrine (DIV2)
623
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so as our harts might answer, Lo, I come to doo thy will.
so as our hearts might answer, Lo, I come to do thy will.
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(8) doctrine (DIV2)
623
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If wee would haue God or Christ come to vs, we must bee such as Dauid promiseth for himself, Psalm 101.1, 2, 3, 4. Eightthly, sincerely.
If we would have God or christ come to us, we must be such as David promises for himself, Psalm 101.1, 2, 3, 4. Eighthly, sincerely.
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(8) doctrine (DIV2)
623
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And we must shew our sincerity, 1. By forsaking the way of the foolish, Pro. 9.6, 23, 4. 2. By comming in the truth of our hearts.
And we must show our sincerity, 1. By forsaking the Way of the foolish, Pro 9.6, 23, 4. 2. By coming in the truth of our hearts.
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(8) doctrine (DIV2)
624
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For, an hypocrite cannot stand before him without flattering, lying, dissimulation, or wauering;
For, an hypocrite cannot stand before him without flattering, lying, dissimulation, or wavering;
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(8) doctrine (DIV2)
624
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not as the Israelites came to God, Psal. 78.32, 34. So as Christ may discern, that wee haue a true thirst, whatsoeuer we want, Iohn 7.37. 3. Thirdly, by renouncing all other hopes,
not as the Israelites Come to God, Psalm 78.32, 34. So as christ may discern, that we have a true thirst, whatsoever we want, John 7.37. 3. Thirdly, by renouncing all other hope's,
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(8) doctrine (DIV2)
624
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as they said of God, Ier. 3.22. 4. By resoluing to cleaue to Christ in a perpetuall couenant, Ier. 50.5. 5. By comming to Christ, notwithstanding dangers or difficulties:
as they said of God, Jeremiah 3.22. 4. By resolving to cleave to christ in a perpetual Covenant, Jeremiah 50.5. 5. By coming to christ, notwithstanding dangers or difficulties:
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(8) doctrine (DIV2)
624
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though it were with Peter to leap into the sea, Mat•. 14.29.
though it were with Peter to leap into the sea, Mat•. 14.29.
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(8) doctrine (DIV2)
624
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or with the wise-men to come from the East, Math. 2. and though we finde Christ in a prison, Math. 25. and though it were to denie our selues,
or with the Wise men to come from the East, Math. 2. and though we find christ in a prison, Math. 25. and though it were to deny our selves,
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(8) doctrine (DIV2)
624
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and to take vp our Crosse daily, Luke 9.24.
and to take up our Cross daily, Lycia 9.24.
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(8) doctrine (DIV2)
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Vse. The vse of all this should be chiefly to perswade with euerie one of vs, to make conscience of this dutie to come vnto Christ, and the rather considering,Use. The use of all this should be chiefly to persuade with every one of us, to make conscience of this duty to come unto christ, and the rather considering,
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(8) doctrine (DIV2)
625
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First, the necessitie of it here imported, in that without comming to Christ we cannot possibly attaine vnto sound reformation of life:
First, the necessity of it Here imported, in that without coming to christ we cannot possibly attain unto found Reformation of life:
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(8) doctrine (DIV2)
626
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without Christ we can doe nothing. Secondly, the incouragements wee haue to come to him, and these are many.
without christ we can do nothing. Secondly, the encouragements we have to come to him, and these Are many.
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(8) doctrine (DIV2)
626
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For 1. If we consider the inuitation of Christ, he calls vs to come vnto him, we cannot displease him by comming,
For 1. If we Consider the invitation of christ, he calls us to come unto him, we cannot displease him by coming,
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(8) doctrine (DIV2)
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but by not comming and neglecting him, Matth. 11.29. Canticles 2.10, 13. Math. 22.3. Ioh. 5.40. 2. If we consider the persons inuited, or who may come:
but by not coming and neglecting him, Matthew 11.29. Canticles 2.10, 13. Math. 22.3. John 5.40. 2. If we Consider the Persons invited, or who may come:
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(8) doctrine (DIV2)
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The simple may come, Prou. 9.3. The strangers may come, euen men from afarre, Esay 49.12. & 56.4. Any that are athirst, may come, Ioh. 7.37.
The simple may come, Prou. 9.3. The Strangers may come, even men from afar, Isaiah 49.12. & 56.4. Any that Are athirst, may come, John 7.37.
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(8) doctrine (DIV2)
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Yea, the basest and meanest may come, which is signified by that of the Parable, that they by the hedges and high-way side are compelled to come in:
Yea, the Basest and Meanest may come, which is signified by that of the Parable, that they by the hedges and highway side Are compelled to come in:
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(8) doctrine (DIV2)
627
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nor is there any exceptions at mens sinnes, but sinners may come, Math. 9.13. nor is there any exceptions At men's Sins, but Sinners may come, Math. 9.13.
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(8) doctrine (DIV2)
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Yea such, as are wounded and smitten for their sinnes, may come, Hos. 6.2. &c. Thirdly,
Yea such, as Are wounded and smitten for their Sins, may come, Hos. 6.2. etc. Thirdly,
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(8) doctrine (DIV2)
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if wee consider our entertainment when we come. He adopts all that come to him, Iohn 1.12. Hee is rauished with affection towards them:
if we Consider our entertainment when we come. He adopts all that come to him, John 1.12. He is ravished with affection towards them:
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(8) doctrine (DIV2)
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we cannot more please him, than by comming to him, Cant. 4.8, 9. They are sure they shall not be reiected, Iohn 6.37. Christ will ease them in all their sorrows, Mat. 11.29. He wil heal them of all their diseases, of which the bodily cures were pledges in the Gospell.
we cannot more please him, than by coming to him, Cant 4.8, 9. They Are sure they shall not be rejected, John 6.37. christ will ease them in all their sorrows, Mathew 11.29. He will heal them of all their diseases, of which the bodily cures were pledges in the Gospel.
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(8) doctrine (DIV2)
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He will be as Manna from heauen to them: they shall neuer hunger, Iohn 6. yea, he will be life to them;
He will be as Manna from heaven to them: they shall never hunger, John 6. yea, he will be life to them;
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(8) doctrine (DIV2)
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the life of their present liues, and eternall life: they shall liue for euer, Iohn 5.40.
the life of their present lives, and Eternal life: they shall live for ever, John 5.40.
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(8) doctrine (DIV2)
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Thus of the first things required in Christians. The second is, They must be liuely stones.
Thus of the First things required in Christians. The second is, They must be lively stones.
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(8) doctrine (DIV2)
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Verse 5. Ye also, as liuely stones, be made a spirituall house, an holy Priest-hood, to offer vp spirituall sacrifices, acceptable to God by Iesus Christ. As liuely stones. ]Verse 5. You also, as lively stones, be made a spiritual house, an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God by Iesus christ. As lively stones. ]
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(9) doctrine (DIV2)
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IT is not vnusuall in Scripture, to compare men to stones: and so both wicked men and godly men.
IT is not unusual in Scripture, to compare men to stones: and so both wicked men and godly men.
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(9) doctrine (DIV2)
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Wicked men are likened to stones, first, for their insensiblenesse: and so the heart of Nabal was like a stone.
Wicked men Are likened to stones, First, for their insensibleness: and so the heart of Nabal was like a stone.
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(9) doctrine (DIV2)
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Secondly ▪ for their silent amazement, when iniquity shall stop their mouth: thus they were still as a stone, Ex. 15.16.
Secondly ▪ for their silent amazement, when iniquity shall stop their Mouth: thus they were still as a stone, Ex. 15.16.
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(9) doctrine (DIV2)
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Thirdly, for their sinking down vnder Gods iudgements: so the Egyptians sunk into the sea like a stone, Exod. 15.6.
Thirdly, for their sinking down under God's Judgments: so the egyptians sunk into the sea like a stone, Exod 15.6.
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(9) doctrine (DIV2)
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And thus the wicked sink into hell like a stone. But chiefly in the first sense, for hardnes of heart:
And thus the wicked sink into hell like a stone. But chiefly in the First sense, for hardness of heart:
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(9) doctrine (DIV2)
632
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1654
their hearts by nature are like a stone.
their hearts by nature Are like a stone.
po32 n2 p-acp n1 vbr av-j dt n1.
(9) doctrine (DIV2)
632
Image 10
1655
And in the comparison of a building, if they be in the Church, they are like the stones of the house that had the leprosie,
And in the comparison of a building, if they be in the Church, they Are like the stones of the house that had the leprosy,
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(9) doctrine (DIV2)
632
Image 10
1656
or like Ierusalem when it was made a heap of stones. Godly men are like stones too:
or like Ierusalem when it was made a heap of stones. Godly men Are like stones too:
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(9) doctrine (DIV2)
632
Image 10
1657
they are like the stones of Bethel that were anointed. God is the God of Bethel:
they Are like the stones of Bethel that were anointed. God is the God of Bethel:
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(9) doctrine (DIV2)
633
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1658
and the Godly are as those anointed pillars, consecrated to God, and qualified with the gifts of the holy Ghost.
and the Godly Are as those anointed pillars, consecrated to God, and qualified with the Gifts of the holy Ghost.
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(9) doctrine (DIV2)
633
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1659
They are like the Onyx stones giuen by the Princes, and set on the brest of the High-Priest, in the Ephod. The High-Priest is Christ. The Onyx stones are Christians.
They Are like the Onyx stones given by the Princes, and Set on the breast of the High-Priest, in the Ephod. The High-Priest is christ. The Onyx stones Are Christians.
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(9) doctrine (DIV2)
633
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1660
The Princes of the Congregation, are the Ministers that consecrate the soules of men which they haue conuerted to Christ, who wears them on his brest,
The Princes of the Congregation, Are the Ministers that consecrate the Souls of men which they have converted to christ, who wears them on his breast,
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(9) doctrine (DIV2)
633
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1661
and hath them alwayes in his heart and eye. They are like to the rich stones of a Crown lifted vp, Zach. 9.16. They are like the stone with the Book bound to it, Ier. 51. 63. They are neuer without the Word of God.
and hath them always in his heart and eye. They Are like to the rich stones of a Crown lifted up, Zach 9.16. They Are like the stone with the Book bound to it, Jeremiah 51. 63. They Are never without the Word of God.
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(9) doctrine (DIV2)
633
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But in this place they are likened to the stones of the Temple, which in the Letter are described, 1. Kings 6.7, 36. and 7.9, 10. and in the Allegorie, Esay 54.11, 12, 13. Sure it is, that the stones of this spirituall Temple, are the place of Saphyres,
But in this place they Are likened to the stones of the Temple, which in the letter Are described, 1. Kings 6.7, 36. and 7.9, 10. and in the Allegory, Isaiah 54.11, 12, 13. Sure it is, that the stones of this spiritual Temple, Are the place of Sapphires,
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(9) doctrine (DIV2)
633
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1663
as is said in Iob in another sense, 28.6. Now the godly are likened to stones in diuers respects.
as is said in Job in Another sense, 28.6. Now the godly Are likened to stones in diverse respects.
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(9) doctrine (DIV2)
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First, they are like stones to graue vpon, and so they are like those stones, which must haue the law graued vpon, set vp in mount Ebal, Deut. 27, 2, 3, 4. What is the mount, First, they Are like stones to graven upon, and so they Are like those stones, which must have the law graved upon, Set up in mount Ebal, Deuteronomy 27, 2, 3, 4. What is the mount,
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(9) doctrine (DIV2)
634
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but the world? and what is Ebal, but vanity, or sorrow? and what are those graued stones,
but the world? and what is Ebal, but vanity, or sorrow? and what Are those graved stones,
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(9) doctrine (DIV2)
634
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1666
but the godly with the law of God written in their hearts, the light whereof shineth on the hill of the vanity of this world,
but the godly with the law of God written in their hearts, the Light whereof shines on the hill of the vanity of this world,
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(9) doctrine (DIV2)
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1667
and lasteth in the midst of all the sorrowes of this world? Secondly, they are like stones for strength and vnmouednes in all the stormes of life.
and lasteth in the midst of all the sorrows of this world? Secondly, they Are like stones for strength and vnmouednes in all the storms of life.
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(9) doctrine (DIV2)
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1668
The raine pierceth not the stones, nor doe afflictions batter the hearts of Gods seruants: strength is attributed to stones in that speech of Iob 6.12.
The rain pierces not the stones, nor doe afflictions batter the hearts of God's Servants: strength is attributed to stones in that speech of Job 6.12.
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(9) doctrine (DIV2)
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Thirdly, They are like stones for continuance and durablenes, they will last for euer: so will their persons, and so ought the affections of their hearts.
Thirdly, They Are like stones for Continuance and durableness, they will last for ever: so will their Persons, and so ought the affections of their hearts.
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(9) doctrine (DIV2)
634
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1670
Lastly, they are like stones for a building, and that in two respects. First, If you consider the manner of their calling into the Church:
Lastly, they Are like stones for a building, and that in two respects. First, If you Consider the manner of their calling into the Church:
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(9) doctrine (DIV2)
634
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1671
they are digged out of the quarry of mankinde, as stones digged out of the earth, being in themselues by nature but stones of darknesse, such as might neuer haue seene the light.
they Are dug out of the quarry of mankind, as stones dug out of the earth, being in themselves by nature but stones of darkness, such as might never have seen the Light.
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(9) doctrine (DIV2)
635
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1788
Now thirdly, the Tabernacle was a type of euery beleeuer, if we respect the end of it.
Now Thirdly, the Tabernacle was a type of every believer, if we respect the end of it.
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(9) doctrine (DIV2)
687
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1672
Secondly, If you consider their vnion with Christ, and Christians in one body, they are like the stone of the house compact in themselues, and vpon the foundation.
Secondly, If you Consider their Union with christ, and Christians in one body, they Are like the stone of the house compact in themselves, and upon the Foundation.
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(9) doctrine (DIV2)
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1673
Vse. The vse may be briefly: First, for information:Use. The use may be briefly: First, for information:
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(9) doctrine (DIV2)
637
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1674
Heere is come to passe that saying that is written, God is able of stones to raise vp children vnto Abraham. Secondly, let all the seruants of God take pleasure in the stones of this spirituall Sion, Psalm. 102.15.
Here is come to pass that saying that is written, God is able of stones to raise up children unto Abraham. Secondly, let all the Servants of God take pleasure in the stones of this spiritual Sion, Psalm. 102.15.
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(9) doctrine (DIV2)
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1675
and let vs all learne to be like stones in the former sences, for the receiuing the impression of the law,
and let us all Learn to be like stones in the former Senses, for the receiving the impression of the law,
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(9) doctrine (DIV2)
637
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1676
and for constancy and durablenes, and for care to keepe our communion with Christ, and Christians. Lastly;
and for constancy and durableness, and for care to keep our communion with christ, and Christians. Lastly;
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(9) doctrine (DIV2)
637
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1677
woe to the multitudes of wicked men, whom God neglects with that heauy curse, so as a stone is not taken of them to make a stone for the building, Ierem. 50.26. Thus they are stones:
woe to the Multitudes of wicked men, whom God neglects with that heavy curse, so as a stone is not taken of them to make a stone for the building, Jeremiah 50.26. Thus they Are stones:
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(9) doctrine (DIV2)
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1678
It is added, they must be liuely stones, to signify wherein they must not be like vnto stones:
It is added, they must be lively stones, to signify wherein they must not be like unto stones:
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(9) doctrine (DIV2)
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1679
they must not be dull, and insensible, they must be liuely and cheerefull, and that for diuers reasons.
they must not be dull, and insensible, they must be lively and cheerful, and that for diverse Reasons.
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(9) doctrine (DIV2)
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1680
First, Because the second Adam is a quickning spirit, and they dishonor the workmanship of Christ,
First, Because the second Adam is a quickening Spirit, and they dishonour the workmanship of christ,
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(9) doctrine (DIV2)
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1681
if they be not liuely, 1 Cor. 15.
if they be not lively, 1 Cor. 15.
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(9) doctrine (DIV2)
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1682
Secondly, Because one end of the offering vp of Christ, was, that their consciences might bee purged from dead workes, Heb ▪ 9.14.
Secondly, Because one end of the offering up of christ, was, that their Consciences might be purged from dead works, Hebrew ▪ 9.14.
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(9) doctrine (DIV2)
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1683
Thirdly, They are therefore condemned, according to men in the flesh, that they might liue according to God in the Spirit, 1 Pet. 4.6.
Thirdly, They Are Therefore condemned, according to men in the Flesh, that they might live according to God in the Spirit, 1 Pet. 4.6.
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(9) doctrine (DIV2)
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1684
Fourthly, Because we haue beene aliue to sin, and it is a shame to expresse lesse life in the seruice of God,
Fourthly, Because we have been alive to sin, and it is a shame to express less life in the service of God,
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(9) doctrine (DIV2)
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1685
then wee haue done in the seruice of sinne.
then we have done in the service of sin.
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(9) doctrine (DIV2)
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Fiftly, Because we haue liuely meanes, we are fed with liuing bread, Ioh. 6. and wee liue by the power of God, 2 Cor. 13 4. and we haue the spirit of Christ in vs, which is the fountaine of life,
Fifty, Because we have lively means, we Are fed with living bred, John 6. and we live by the power of God, 2 Cor. 13 4. and we have the Spirit of christ in us, which is the fountain of life,
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(9) doctrine (DIV2)
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and hath springs of ioy in him, Rom. 8.9. Ioh. 6. and the Word of God is liuely and mightie in operation, Heb 4.12. and Christ himselfe liues in vs, Gal. 2.20. Sixtly, because wee professe our selues to bee consecrate to God as liuing sacrifices, Rom. 12.1. Seuenthly, because we haue such excellent priuiledges:
and hath springs of joy in him, Rom. 8.9. John 6. and the Word of God is lively and mighty in operation, Hebrew 4.12. and christ himself lives in us, Gal. 2.20. Sixty, Because we profess our selves to be consecrate to God as living Sacrifices, Rom. 12.1. Seuenthly, Because we have such excellent privileges:
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(9) doctrine (DIV2)
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and hartlesnes, hindring therby their own assurance, and causing the easie yoak of Christ to bee ill thought of, besides many other inconueniences. Thus of the second thing. Be yee built vp. ]
and hartlesnes, hindering thereby their own assurance, and causing the easy yoke of christ to be ill Thought of, beside many other inconveniences. Thus of the second thing. Be ye built up. ]
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(9) doctrine (DIV2)
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1707
It may be read either in the Imparatiue mood, or in the Indicatiue.
It may be read either in the Imperative mood, or in the Indicative.
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(9) doctrine (DIV2)
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1688
we partake of the diuine Nature, and God is a liuing God; and we haue precious promises, 2. Pet. 1.4. and we haue plentifull adoption in Christ, and we haue a hope of a most glorious inheritance, which should alway put life into vs, 1. Pet. 1.3, 4. and we haue a secure estate in the mean time. For to liue, is Christ:
we partake of the divine Nature, and God is a living God; and we have precious promises, 2. Pet. 1.4. and we have plentiful adoption in christ, and we have a hope of a most glorious inheritance, which should always put life into us, 1. Pet. 1.3, 4. and we have a secure estate in the mean time. For to live, is christ:
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(9) doctrine (DIV2)
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and to die, is gaine, and whether we liue or die, we are Christs, Rom. 14.8. Phil. 1.21. Vse. The vse should bee therefore for instruction:
and to die, is gain, and whither we live or die, we Are Christ, Rom. 14.8. Philip 1.21. Use. The use should be Therefore for instruction:
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(9) doctrine (DIV2)
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1690
Wee should stir vp our selues, and striue after this liuelinesse, and that for the two reasons imported in this text to omit the rest.
we should stir up our selves, and strive After this liveliness, and that for the two Reasons imported in this text to omit the rest.
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(9) doctrine (DIV2)
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1691
For without a ready hart, wee shall make no riddance in matter of sanctification, and holy life,
For without a ready heart, we shall make no riddance in matter of sanctification, and holy life,
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(9) doctrine (DIV2)
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1692
and besides, wee shall extract but a small deale of influence from Christ. For it is heere required, that wee should bee liuely, when wee come vnto him.
and beside, we shall extract but a small deal of influence from christ. For it is Here required, that we should be lively, when we come unto him.
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(9) doctrine (DIV2)
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1693
Now this liuelinesse we should shew: First, by contentation in our estate: Now this liveliness we should show: First, by contentation in our estate:
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(9) doctrine (DIV2)
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1694
Secondly, by patience and cheerefulnes in afflictions, Rom. 5.2, 3. Thirdly, in the performance of holy duties with power and life:
Secondly, by patience and cheerfulness in afflictions, Rom. 5.2, 3. Thirdly, in the performance of holy duties with power and life:
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(9) doctrine (DIV2)
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1695
Thus wee should bee liuely in praier, such as will bestir themselues, and take no deniall, as, Philip. 4.5, 6.
Thus we should be lively in prayer, such as will Bestir themselves, and take no denial, as, Philip. 4.5, 6.
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(9) doctrine (DIV2)
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1696
Quest. Now if any ask, What is good to quicken vs against the deadnes of our hearts? Ans. I answer:Quest. Now if any ask, What is good to quicken us against the deadness of our hearts? Ans. I answer:
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(9) doctrine (DIV2)
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1697
First, faith and assurance makes a mans heart aliue, wee liue by faith.
First, faith and assurance makes a men heart alive, we live by faith.
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(9) doctrine (DIV2)
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1698
Secondly, wee must goe still to Christ, who is the life, and by praier still draw the water of life out of his wells of saluation.
Secondly, we must go still to christ, who is the life, and by prayer still draw the water of life out of his wells of salvation.
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(9) doctrine (DIV2)
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Thirdly, the word of God is liuely, Heb. 4.12.
Thirdly, the word of God is lively, Hebrew 4.12.
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(9) doctrine (DIV2)
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1700
Fourthly, godly society, and a profitable fellowship in the Gospel puts life into men, there is a great deale of prouocation to good works in it.
Fourthly, godly society, and a profitable fellowship in the Gospel puts life into men, there is a great deal of provocation to good works in it.
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(9) doctrine (DIV2)
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Fiftly, We should often meditate of the gaine of godlines, and of the priuiledges of the promises belonging to the godly.
Fifty, We should often meditate of the gain of godliness, and of the privileges of the promises belonging to the godly.
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(9) doctrine (DIV2)
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1702
Vse. This doctrine implies a great deale of reproofe also:Use. This Doctrine Implies a great deal of reproof also:
vvb. d n1 vvz dt j n1 pp-f n1 av:
(9) doctrine (DIV2)
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1703
First, to Hypocrites, that haue a name, that they liue, but they are dead, Reuel. 3.1.
First, to Hypocrites, that have a name, that they live, but they Are dead, Revel. 3.1.
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(9) doctrine (DIV2)
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1704
Secondly, to declining Christians, that suffer their first loue to abate in them, and can be contented to lose sensibly the power of affections, which formerly they had.
Secondly, to declining Christians, that suffer their First love to abate in them, and can be contented to loose sensibly the power of affections, which formerly they had.
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(9) doctrine (DIV2)
651
Image 10
1705
Thirdly, to many drooping Christians, which out of melancholy, and vnbeliefe, affect a kind of wilfull sadnes,
Thirdly, to many drooping Christians, which out of melancholy, and unbelief, affect a kind of wilful sadness,
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(9) doctrine (DIV2)
651
Image 10
1708
I think, the Imparatiue answers more to the scope heere, it being the drift to shew, what wee must doe when wee come to Christ.
I think, the Imperative answers more to the scope Here, it being the drift to show, what we must do when we come to christ.
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(9) doctrine (DIV2)
654
Image 10
1709
The third thing then wee must doe, that wee might extract vertue out of Christ for holiness of life, is, We must be built vp; which imports two things. First progression in faith: and secondly, repentance.
The third thing then we must do, that we might extract virtue out of christ for holiness of life, is, We must be built up; which imports two things. First progression in faith: and secondly, Repentance.
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(9) doctrine (DIV2)
655
Image 10
1710
We must not begin onely, and lay the foundation, but wee must still labour to bee built vp further, wee must still bee edified in our most holy faith, Iude 20. verse.
We must not begin only, and lay the Foundation, but we must still labour to be built up further, we must still be edified in our most holy faith, Iude 20. verse.
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(9) doctrine (DIV2)
655
Image 10
1711
Now, that this may be attained vnto, that wee may bee built vp, the similitude imports diuers things. First, preparation.
Now, that this may be attained unto, that we may be built up, the similitude imports diverse things. First, preparation.
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(9) doctrine (DIV2)
656
Image 10
1712
A man, that will goe about the work of godliness, must think he goes about the building of a towne,
A man, that will go about the work of godliness, must think he Goes about the building of a town,
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(9) doctrine (DIV2)
657
Image 10
1713
and therefore must cast vp his accounts for the charge of it, and get his stuffe prepared before hand.
and Therefore must cast up his accounts for the charge of it, and get his stuff prepared before hand.
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(9) doctrine (DIV2)
657
Image 10
1714
Secondly, a constant relying vpon Christ. Secondly, a constant relying upon christ.
ord, dt j vvg p-acp np1.
(9) doctrine (DIV2)
658
Image 10
1715
If wee build, wee must build vpon the rock, and not on the sands, Mat. 7. and 16.
If we built, we must built upon the rock, and not on the sands, Mathew 7. and 16.
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(9) doctrine (DIV2)
658
Image 10
1716
Thirdly, the warrant of all our actions out of the Word of God.
Thirdly, the warrant of all our actions out of the Word of God.
ord, dt n1 pp-f d po12 n2 av pp-f dt n1 pp-f np1.
(9) doctrine (DIV2)
659
Image 10
1717
When Moses was to build the tabernacle, he made it iust according to the patterne in all things about it, &c.
When Moses was to built the tabernacle, he made it just according to the pattern in all things about it, etc.
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(9) doctrine (DIV2)
659
Image 10
1718
Fourthly, a respect of things necessary: wee must not bee intangled with vnnecessary and doubtfull disputations.
Fourthly, a respect of things necessary: we must not be entangled with unnecessary and doubtful disputations.
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(9) doctrine (DIV2)
660
Image 10
1719
The building of a Christian must be a siluer palace.
The building of a Christian must be a silver palace.
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(9) doctrine (DIV2)
660
Image 10
1720
He must build gold, siluer, precious stones, hee must keep his hart to choice and necessary things, Cant. 8.9. 1. Cor. 3. 1. Timoth. 1.4. Fiftly, Counsell and Direction.
He must built gold, silver, precious stones, he must keep his heart to choice and necessary things, Cant 8.9. 1. Cor. 3. 1. Timothy 1.4. Fifty, Counsel and Direction.
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(9) doctrine (DIV2)
660
Image 10
1721
Men must endure the hewing, and squaring, 1. Kings 5.17, 18. To this end are Ministers giuen, Eph. 4.12. The Word is able to build vs vp, Acts 20.32. and so good conference may edifie, or much edifieth, Ephesians 4.29. Sixtly, attendance.
Men must endure the hewing, and squaring, 1. Kings 5.17, 18. To this end Are Ministers given, Ephesians 4.12. The Word is able to built us up, Acts 20.32. and so good conference may edify, or much Edifieth, Ephesians 4.29. Sixty, attendance.
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(9) doctrine (DIV2)
661
Image 10
1722
This building must haue her distractions cast out, 1. Cor. 7.32. Dauid could build the Temple, because of his wars, and his vnrest on euery side. Seuenthy, Order and distinction.
This building must have her distractions cast out, 1. Cor. 7.32. David could built the Temple, Because of his wars, and his unrest on every side. Seuenthy, Order and distinction.
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(9) doctrine (DIV2)
662
Image 10
1723
Men must not rake together a great deal of stuffe, without order, confusedly: This is to build Babel, and not Sion. Eightly, Vnity with the godly.
Men must not rake together a great deal of stuff, without order, confusedly: This is to built Babel, and not Sion. Eighth, Unity with the godly.
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(9) doctrine (DIV2)
663
Image 10
1724
The building must hould proportion with the walls, as well as with the foundation, Psal. 122.3. 1. Cor. 8.1. and 13. Rom. 15.2. Eph. 4.12, 16. Ninthly, Sobriety in the vse of lawfull things:
The building must hold proportion with the walls, as well as with the Foundation, Psalm 122.3. 1. Cor. 8.1. and 13. Rom. 15.2. Ephesians 4.12, 16. Ninthly, Sobriety in the use of lawful things:
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(9) doctrine (DIV2)
664
Image 10
1725
All things are lawfull, but all things edifie not, 1. Corinthians 10.23. Tenthly, Praier:
All things Are lawful, but all things edify not, 1. Corinthians 10.23. Tenthly, Prayer:
d n2 vbr j, cc-acp d n2 vvi xx, crd np1 crd. ord, n1:
(9) doctrine (DIV2)
665
Image 10
1726
for except the Lord build the house, in vaine doe they labour to build it, Psalme 127.1. Out of all this wee may informe our selues concerning the causes of not profiting in many.
for except the Lord built the house, in vain do they labour to built it, Psalm 127.1. Out of all this we may inform our selves Concerning the Causes of not profiting in many.
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(9) doctrine (DIV2)
666
Image 10
1727
The reason why many Christians are not built vp, or why they increase not in godliness, is, that they are guilty of these,
The reason why many Christians Are not built up, or why they increase not in godliness, is, that they Are guilty of these,
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(9) doctrine (DIV2)
667
Image 10
1728
or some of these things implied in these directions.
or Some of these things implied in these directions.
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(9) doctrine (DIV2)
667
Image 10
1729
First, some profit not by reason of their irresolution about the taking vp of their crosse in following Christ:
First, Some profit not by reason of their irresolution about the taking up of their cross in following christ:
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(9) doctrine (DIV2)
668
Image 10
1730
They thrust into the profession of Religion, before they haue sitten downe to cast what this profession may cost them,
They thrust into the profession of Religion, before they have sitten down to cast what this profession may cost them,
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(9) doctrine (DIV2)
668
Image 10
1731
and so in the euill day fall away, Luke 14.28.
and so in the evil day fallen away, Lycia 14.28.
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(9) doctrine (DIV2)
668
Image 10
1732
Secondly, some can neuer thriue, because they place their godlines onely in the frequencie of hearing the Word,
Secondly, Some can never thrive, Because they place their godliness only in the frequency of hearing the Word,
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(9) doctrine (DIV2)
669
Image 10
1733
and the outward obseruance of Gods ordinances: These build in the sands, they lay no sure foundation, Math. 7.26.
and the outward observance of God's ordinances: These built in the sands, they lay no sure Foundation, Math. 7.26.
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(9) doctrine (DIV2)
669
Image 10
1734
Thirdly, others faile through vnbeliefe, and so either by neglecting the assurance of Gods fauor in Christ,
Thirdly, Others fail through unbelief, and so either by neglecting the assurance of God's favour in christ,
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(9) doctrine (DIV2)
670
Image 10
1735
or by misplacing their confidence, trusting vpon their owne works, or Saints, or Angels, or the pardons,
or by misplacing their confidence, trusting upon their own works, or Saints, or Angels, or the Pardons,
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(9) doctrine (DIV2)
670
Image 10
1736
or penances granted or enioyned them. These are not built vpon the rock, Math. 16.
or penances granted or enjoined them. These Are not built upon the rock, Math. 16.
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(9) doctrine (DIV2)
670
Image 10
1737
Fourthly, others prosper not, because they come not to the light of the Scriptures, to see whether their works bee wrought in God, or no.
Fourthly, Others prosper not, Because they come not to the Light of the Scriptures, to see whither their works be wrought in God, or no.
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(9) doctrine (DIV2)
671
Image 10
1738
Fiftly, others are distracted either with vnnecessary disputations, Rom. 14.1. or with excessiue cares of life, Luke 21.34.
Fifty, Others Are distracted either with unnecessary disputations, Rom. 14.1. or with excessive Cares of life, Lycia 21.34.
ord, n2-jn vbr vvn av-d p-acp j n2, np1 crd. cc p-acp j n2 pp-f n1, av crd.
(9) doctrine (DIV2)
672
Image 10
1739
Sixtly, others are vndone with self conceitednesse, they are stubborne, and will not be aduised, or directed, or reprooued.
Sixty, Others Are undone with self conceitedness, they Are stubborn, and will not be advised, or directed, or reproved.
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(9) doctrine (DIV2)
673
Image 10
1740
Seuenthly, disorder, or confusednes in matters of Religion is the cause in others: This is a wonderfull common defect:
Seuenthly, disorder, or confusedness in matters of Religion is the cause in Others: This is a wonderful Common defect:
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(9) doctrine (DIV2)
674
Image 10
1741
men doe not goe to work distinctly to see their works finished one after another.
men do not go to work distinctly to see their works finished one After Another.
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(9) doctrine (DIV2)
674
Image 10
1742
Eightly others are kept back with personal discords, & iangling ▪ Enuie, or malice, or contentiō, misrule eate out the verie heart of godlines.
Eighth Others Are kept back with personal discords, & jangling ▪ Envy, or malice, or contention, misrule eat out the very heart of godliness.
ord ng2-jn vbr vvn av p-acp j n2, cc vvg ▪ n1, cc n1, cc n1, n1 vvi av dt j n1 pp-f n1.
(9) doctrine (DIV2)
675
Image 10
1743
Ninthly, others are letted by intemperancy, in being drowned in the loue of pleasures:
Ninthly, Others Are letted by intemperancy, in being drowned in the love of pleasures:
ord, n2-jn vbr vvn p-acp n1, p-acp vbg vvn p-acp dt n1 pp-f n2:
(9) doctrine (DIV2)
676
Image 10
1744
They build, they sowe, they eat, and drink, and follow pastimes, neglecting the care of better things.
They built, they sow, they eat, and drink, and follow pastimes, neglecting the care of better things.
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(9) doctrine (DIV2)
676
Image 10
1745
Lastly, neglect of praier is an vsuall let and grieuous impediment. A spirituall house. ] This is the fourth thing required of Christians.
Lastly, neglect of prayer is an usual let and grievous impediment. A spiritual house. ] This is the fourth thing required of Christians.
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(9) doctrine (DIV2)
677
Image 10
1746
They must bee as a spirituall house vnto Christ: they must be that to Christ, that was signified by the Tabernacle or the Temple.
They must be as a spiritual house unto christ: they must be that to christ, that was signified by the Tabernacle or the Temple.
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(9) doctrine (DIV2)
679
Image 10
1747
For, euery Christian is the substance of that which was signified by the Tabernacle. Christ hath a fiue-fould Tabernacle.
For, every Christian is the substance of that which was signified by the Tabernacle. christ hath a fivefold Tabernacle.
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(9) doctrine (DIV2)
679
Image 10
1767
For the second, which is the furniture of the Tabernacle, it must bee considered two waies:
For the second, which is the furniture of the Tabernacle, it must be considered two ways:
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(9) doctrine (DIV2)
685
Image 10
1748
For, first, in the Letter, the Tabernacle or Temple at Ierusalem was the House of God and Christ.
For, First, in the letter, the Tabernacle or Temple At Ierusalem was the House of God and christ.
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(9) doctrine (DIV2)
680
Image 10
1749
Secondly, the whole world is but the Tent of Christ, who hath spred out the heauens like a curtain, &c. Thirdly, the heauen of the Blessed is the tabernacle of Christ, the place where God and Christ dwell with the Saints, Reuel. 21.3. and 13.6.
Secondly, the Whole world is but the Tent of christ, who hath spread out the heavens like a curtain, etc. Thirdly, the heaven of the Blessed is the tabernacle of christ, the place where God and christ dwell with the Saints, Revel. 21.3. and 13.6.
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(9) doctrine (DIV2)
680
Image 10
1750
Fourthly, the body of Christ is a tabernacle for the Godhead, Col. 2.9.
Fourthly, the body of christ is a tabernacle for the Godhead, Col. 2.9.
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(9) doctrine (DIV2)
680
Image 10
1751
and so it is, that the Word is said to become flesh, and dwelt amongst vs, viz. in his body,
and so it is, that the Word is said to become Flesh, and dwelled among us, viz. in his body,
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(9) doctrine (DIV2)
680
Image 10
1752
as in a Tabernacle, Iohn 1.14. And thus Christ calleth his owne body a Temple, Iohn 2.21. Fiftly, the heart of man is the Tabernacle of Christ:
as in a Tabernacle, John 1.14. And thus christ calls his own body a Temple, John 2.21. Fifty, the heart of man is the Tabernacle of christ:
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(9) doctrine (DIV2)
680
Image 10
1753
and so both the whole Catholique Church is his Tabernacle, Eph. 2.21. or the publick assembly of the Saints, Psalm 15.1. or else the heart of euery particular beleeuer:
and so both the Whole Catholic Church is his Tabernacle, Ephesians 2.21. or the public assembly of the Saints, Psalm 15.1. or Else the heart of every particular believer:
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(9) doctrine (DIV2)
680
Image 10
1754
and so the power of Christ did rest vpon Paul, as in a Tabernacle, 2. Cor. 12.9. so are we said to be the Temple of God, 2. Cor. 6.17. I take it in the last sense heer.
and so the power of christ did rest upon Paul, as in a Tabernacle, 2. Cor. 12.9. so Are we said to be the Temple of God, 2. Cor. 6.17. I take it in the last sense her.
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(9) doctrine (DIV2)
680
Image 10
1755
Euery particular beleeuer is like the Tabernacle in diuers respects. First, in respect of the efficient causes:
Every particular believer is like the Tabernacle in diverse respects. First, in respect of the efficient Causes:
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(9) doctrine (DIV2)
681
Image 10
1756
and so there are diuers similitudes.
and so there Are diverse Similitudes.
cc av a-acp vbr j n2.
(9) doctrine (DIV2)
682
Image 10
1757
For, as the Tabernacle did not build it self, but was the work of cunning men; so is it with vs:
For, as the Tabernacle did not built it self, but was the work of cunning men; so is it with us:
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(9) doctrine (DIV2)
682
Image 10
1758
our harts naturally are no Temples of Christ, but are made so. Secondly, as God raised vp skilful men for the building of the Temple or Tabernacle:
our hearts naturally Are no Temples of christ, but Are made so. Secondly, as God raised up skilful men for the building of the Temple or Tabernacle:
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(9) doctrine (DIV2)
682
Image 10
1759
so doth God raise vp Ministers for the erecting of the Frame of this spirituall House to Christ.
so does God raise up Ministers for the erecting of the Frame of this spiritual House to christ.
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(9) doctrine (DIV2)
682
Image 10
1760
Hence they are called Builders, 1. Cor. 3. And thirdly, as there was difference of degrees,
Hence they Are called Builders, 1. Cor. 3. And Thirdly, as there was difference of Degrees,
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(9) doctrine (DIV2)
682
Image 10
1761
and Bezaleel and Aholiab were specially inspired of God with skill aboue the rest: so hath Christ giuen some to bee Apostles, Master-builders;
and Bezaleel and Aholiab were specially inspired of God with skill above the rest: so hath christ given Some to be Apostles, Master-builders;
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(9) doctrine (DIV2)
682
Image 10
1762
and some, Euangelists and Pastors, and Teachers, for the building vp of the Church, till he come again.
and Some, Evangelists and Pastors, and Teachers, for the building up of the Church, till he come again.
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(9) doctrine (DIV2)
682
Image 10
1763
Secondly, in respect of the adiuncts of the Tabernacle: and those were two. First, moueablenesse: secondly, furniture. For the first.
Secondly, in respect of the adjuncts of the Tabernacle: and those were two. First, moveableness: secondly, furniture. For the First.
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(9) doctrine (DIV2)
683
Image 10
1764
The Tabernacle, though it were Gods House, had no constant or certain restingplace, till Salomon, at the building of the Temple, took it into the most holy place;
The Tabernacle, though it were God's House, had no constant or certain Resting place, till Solomon, At the building of the Temple, took it into the most holy place;
dt n1, cs pn31 vbdr npg1 n1, vhd dx j cc j n1, c-acp np1, p-acp dt n-vvg pp-f dt n1, vvd pn31 p-acp dt av-ds j n1;
(9) doctrine (DIV2)
684
Image 10
1765
and was taken asunder, and easily dissolued; such are wee:
and was taken asunder, and Easily dissolved; such Are we:
cc vbds vvn av, cc av-j vvn; d vbr pns12:
(9) doctrine (DIV2)
684
Image 10
1766
though honoured with the presence of Christ, yet our Tabernacle must bee dissolued, and wee shall neuer be at rest, till we be settled in the most holy place in heauen, 2. Cor. 5.1, 7.
though honoured with the presence of christ, yet our Tabernacle must be dissolved, and we shall never be At rest, till we be settled in the most holy place in heaven, 2. Cor. 5.1, 7.
cs vvn p-acp dt n1 pp-f np1, av po12 n1 vmb vbi vvn, cc pns12 vmb av-x vbi p-acp n1, c-acp pns12 vbb vvn p-acp dt av-ds j n1 p-acp n1, crd np1 crd, crd
(9) doctrine (DIV2)
684
Image 10
1769
there were curtains of fine linnen, and blue silk, and scarlet, &c. and it was furnisht with admirable houshold-stuffe,
there were curtains of fine linen, and blue silk, and scarlet, etc. and it was furnished with admirable Household stuff,
pc-acp vbdr n2 pp-f j n1, cc j-jn n1, cc j-jn, av cc pn31 vbds vvn p-acp j n1,
(9) doctrine (DIV2)
685
Image 10
1770
as I may so call it. Within it was the Merci-seat, the Table of shew-bread, the Manna, the Altar of incense,
as I may so call it. Within it was the Merci-seat, the Table of shewbread, the Manna, the Altar of incense,
c-acp pns11 vmb av vvi pn31. p-acp pn31 vbds dt n1, dt n1 pp-f n1, dt n1, dt n1 pp-f n1,
(9) doctrine (DIV2)
685
Image 10
1771
and for burnt offrings, the Candlestick, and such like.
and for burned offerings, the Candlestick, and such like.
cc p-acp j-vvn n2, dt n1, cc d av-j.
(9) doctrine (DIV2)
685
Image 10
1772
Secondly, without it was all couered with Rams skinnes died red, and Badgers skins vpon them:
Secondly, without it was all covered with Rams skins died read, and Badgers skins upon them:
ord, p-acp pn31 vbds av-d vvn p-acp n2 n2 vvd j-jn, cc n2 n2 p-acp pno32:
(9) doctrine (DIV2)
685
Image 10
1773
and what doth all this signifie in general, but that the Godly, though they be outwardly black and tanned with sinne and affliction,
and what does all this signify in general, but that the Godly, though they be outwardly black and tanned with sin and affliction,
cc q-crq vdz d d vvi p-acp n1, cc-acp cst dt j, cs pns32 vbb av-j j-jn cc vvn p-acp n1 cc n1,
(9) doctrine (DIV2)
685
Image 10
1774
yet they are glorious within, and haue curtains like the curtains of Salomon ; all richly hanged, as the chambers of Princes, with spirituall tapestry? Cant. 1.5.
yet they Are glorious within, and have curtains like the curtains of Solomon; all richly hanged, as the chambers of Princes, with spiritual tapestry? Cant 1.5.
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(9) doctrine (DIV2)
685
Image 10
1775
And in particular, for the inside of Christians, how glorious is the place of Christs Tabernacle in them!
And in particular, for the inside of Christians, how glorious is the place of Christ Tabernacle in them!
cc p-acp j, p-acp dt n1-an pp-f np1, c-crq j vbz dt n1 pp-f npg1 n1 p-acp pno32!
(9) doctrine (DIV2)
685
Image 10
1776
There is the Propitiate, Gods true seat of mercy: whence also he vttereth his Oracles, euen his diuine answers.
There is the Propitiate, God's true seat of mercy: whence also he uttereth his Oracles, even his divine answers.
pc-acp vbz dt j-vvn, ng1 j n1 pp-f n1: c-crq av pns31 vvz po31 n2, av po31 j-jn n2.
(9) doctrine (DIV2)
685
Image 10
1777
There is the heauenly Manna that is hid, Reu. 2. There doth Christ spiritually feast-it: there hee dines and sups on the table of their hearts:
There is the heavenly Manna that is hid, Reu. 2. There does christ spiritually feast-it: there he dines and sups on the table of their hearts:
pc-acp vbz dt j n1 cst vbz vvn, np1 crd a-acp vdz np1 av-j j: a-acp pns31 vvz cc vvz p-acp dt n1 pp-f po32 n2:
(9) doctrine (DIV2)
685
Image 10
1778
and vpon that table stands the shew-bread, inasmuch as the heart of a Christian doth preserue a standing manner of affection to the Saints.
and upon that table Stands the shewbread, inasmuch as the heart of a Christian does preserve a standing manner of affection to the Saints.
cc p-acp d n1 vvz dt n1, av c-acp dt n1 pp-f dt np1 vdz vvi dt j-vvg n1 pp-f n1 p-acp dt n2.
(9) doctrine (DIV2)
685
Image 10
1779
There are also both sorts of altars accordingly; as, faith offreth vp to God eyther the redemption or th' intercession of Christ.
There Are also both sorts of Altars accordingly; as, faith Offereth up to God either the redemption or the Intercession of christ.
pc-acp vbr av d n2 pp-f n2 av-vvg; c-acp, n1 vvz a-acp p-acp np1 d dt n1 cc dt n1 pp-f np1.
(9) doctrine (DIV2)
685
Image 10
1780
There also is the great Lauer to wash-in, called the sea, because in the heart of euery Christian, is opened the fountain of grace;
There also is the great Laver to wash-in, called the sea, Because in the heart of every Christian, is opened the fountain of grace;
a-acp av vbz dt j n1 p-acp j, vvd dt n1, c-acp p-acp dt n1 pp-f d njp, vbz vvn dt n1 pp-f n1;
(9) doctrine (DIV2)
685
Image 10
1781
able, like the sea, to wash them from all their filthinesse. There are the golden Candlesticks, with the lamps of sauing knowledge continually burning in them:
able, like the sea, to wash them from all their filthiness. There Are the golden Candlesticks, with the lamps of Saving knowledge continually burning in them:
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(9) doctrine (DIV2)
685
Image 10
1782
and vpon the Altar of Christ crucified, and now making intercession, do they daily sacrifice their owne affections;
and upon the Altar of christ Crucified, and now making Intercession, do they daily sacrifice their own affections;
cc p-acp dt n1 pp-f np1 vvd, cc av vvg n1, vdb pns32 av-j vvi po32 d n2;
(9) doctrine (DIV2)
685
Image 10
1783
which resemble those sweet odors with which the Tabernacle was perfumed. The outward couerings of the Tabernacle do assure safety and preseruation to the Godly;
which resemble those sweet odours with which the Tabernacle was perfumed. The outward coverings of the Tabernacle do assure safety and preservation to the Godly;
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(9) doctrine (DIV2)
685
Image 10
1784
and the rather, because the cloud rested vpon them, as is affirmed, Esay 4.5, 6. Besides, the double couering of slain beasts may signifie, that God hath two waies to prouide for the Church.
and the rather, Because the cloud rested upon them, as is affirmed, Isaiah 4.5, 6. Beside, the double covering of slave beasts may signify, that God hath two ways to provide for the Church.
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(9) doctrine (DIV2)
686
Image 10
1785
The red skinnes of Rammes may note Christ crucified, which is that which on the inside of the Tabernacle was onely sewed.
The read skins of Rams may note christ Crucified, which is that which on the inside of the Tabernacle was only sewed.
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(9) doctrine (DIV2)
686
Image 10
1786
The couering of Badgers skinnes may note, that God will serue himself of the wicked: their skins shall protect the Church.
The covering of Badgers skins may note, that God will serve himself of the wicked: their skins shall Pact the Church.
dt n-vvg pp-f n2 n2 vmb vvi, cst np1 vmb vvi px31 pp-f dt j: po32 n2 vmb vvi dt n1.
(9) doctrine (DIV2)
686
Image 10
1787
If Israel want room, Canaan must dy for it.
If Israel want room, Canaan must die for it.
cs np1 vvb n1, np1 vmb vvi p-acp pn31.
(9) doctrine (DIV2)
686
Image 10
1789
For, the Tabernacle was erected of purpose, as the place of the presence of God, God's visible House:
For, the Tabernacle was erected of purpose, as the place of the presence of God, God's visible House:
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(9) doctrine (DIV2)
687
Image 10
1790
such are the hearts of Christians:
such Are the hearts of Christians:
d vbr dt n2 pp-f np1:
(9) doctrine (DIV2)
687
Image 10
1791
they are prepared of purpose for the entertainment of Iesus Christ, that by his Spirit he may liue and dwell therein, Gal. 2.20. Col. 1.27. 2. Cor. 12.9. 2. Cor. 13.5. Vse. The vse of all may be both for instruction, and consolation. For instruction;
they Are prepared of purpose for the entertainment of Iesus christ, that by his Spirit he may live and dwell therein, Gal. 2.20. Col. 1.27. 2. Cor. 12.9. 2. Cor. 13.5. Use. The use of all may be both for instruction, and consolation. For instruction;
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(9) doctrine (DIV2)
687
Image 10
1792
and so it should teach vs diuers things.
and so it should teach us diverse things.
cc av pn31 vmd vvi pno12 j n2.
(9) doctrine (DIV2)
689
Image 10
1793
First, to abhor fornication, seeing our bodies are the temples of the holy Ghost, 1. Cor. 6.21.
First, to abhor fornication, seeing our bodies Are the Temples of the holy Ghost, 1. Cor. 6.21.
ord, pc-acp vvi n1, vvg po12 n2 vbr dt n2 pp-f dt j n1, crd np1 crd.
(9) doctrine (DIV2)
690
Image 10
1794
Secondly, to keepe our selues for being vnequally yoked:
Secondly, to keep our selves for being unequally yoked:
ord, pc-acp vvi po12 n2 p-acp vbg av-jn-u vvn:
(9) doctrine (DIV2)
691
Image 10
1795
Because there can bee no communion betweene light and darknes, the Temple of God, and Idols.
Because there can be no communion between Light and darkness, the Temple of God, and Idols.
c-acp a-acp vmb vbi dx n1 p-acp n1 cc n1, dt n1 pp-f np1, cc n2.
(9) doctrine (DIV2)
691
Image 10
1796
Thirdly, to looke to our harts in respect of inward sinnes, and to keepe the roome cleane for the Lord to dwell in, 2. Cor. 7.1.
Thirdly, to look to our hearts in respect of inward Sins, and to keep the room clean for the Lord to dwell in, 2. Cor. 7.1.
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(9) doctrine (DIV2)
692
Image 10
1797
Fourthly, to stir vp our selues to much praier:
Fourthly, to stir up our selves to much prayer:
ord, pc-acp vvi a-acp po12 n2 p-acp d n1:
(9) doctrine (DIV2)
693
Image 10
1798
if our hearts be the house of God, let them bee a house of praier also.
if our hearts be the house of God, let them be a house of prayer also.
cs po12 n2 vbb dt n1 pp-f np1, vvb pno32 vbi dt n1 pp-f n1 av.
(9) doctrine (DIV2)
693
Image 10
1799
Fiftly, let vs still lift vp our harts, as euerlasting dores for the Lord of Glorie to come in, Psalme 24.7. For consolation.
Fifty, let us still lift up our hearts, as everlasting doors for the Lord of Glory to come in, Psalm 24.7. For consolation.
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(9) doctrine (DIV2)
694
Image 10
1800
Shall wee not say as Paul doth, We will reioice in our infirmities, that the power of Christ may dwell in vs? How should wee hold vp our head against all tentations and afflictions? Is not the grace of Christ sufficient for vs, 2. Cor. 12.9? And shal we not be confident, that through Christ we can doe all things? Will he forsake the house, vpon which his Name is called? Will hee not perfect his owne work,
Shall we not say as Paul does, We will rejoice in our infirmities, that the power of christ may dwell in us? How should we hold up our head against all tentations and afflictions? Is not the grace of christ sufficient for us, 2. Cor. 12.9? And shall we not be confident, that through christ we can do all things? Will he forsake the house, upon which his Name is called? Will he not perfect his own work,
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(9) doctrine (DIV2)
695
Image 10
1801
and repaire his owne dwelling place? Was the tabernacle safe in the wildernes, while the cloud was vpon it? and are not our hearts safe,
and repair his own Dwelling place? Was the tabernacle safe in the Wilderness, while the cloud was upon it? and Are not our hearts safe,
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(9) doctrine (DIV2)
695
Image 10
1802
while Christ is in them? How are the abiect Gentiles honored Col. 1.27. whose hearts are so enriched by Christ, that dwels in them!
while christ is in them? How Are the abject Gentiles honoured Col. 1.27. whose hearts Are so enriched by christ, that dwells in them!
cs np1 vbz p-acp pno32? q-crq vbr dt j n2-j vvn np1 crd. r-crq n2 vbr av vvn p-acp np1, cst vvz p-acp pno32!
(9) doctrine (DIV2)
695
Image 10
1803
If the outward Sanctuary were like high palaces, Psal. 78.69.
If the outward Sanctuary were like high palaces, Psalm 78.69.
cs dt j n1 vbdr av-j j n2, np1 crd.
(9) doctrine (DIV2)
695
Image 10
1804
what is the hart of man, the true tabernacle? and if he established it as the earth,
what is the heart of man, the true tabernacle? and if he established it as the earth,
q-crq vbz dt n1 pp-f n1, dt j n1? cc cs pns31 vvd pn31 p-acp dt n1,
(9) doctrine (DIV2)
695
Image 10
1805
how much more hath he established vs in his fauour and grace? so that it may comfort vs in respect of honor done to our harts, and against tentations and afflictions;
how much more hath he established us in his favour and grace? so that it may Comfort us in respect of honour done to our hearts, and against tentations and afflictions;
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(9) doctrine (DIV2)
695
Image 10
1806
and in respect of hope of perseuerance, and also in respect of increase of power and wel-doing.
and in respect of hope of perseverance, and also in respect of increase of power and welldoing.
cc p-acp n1 pp-f n1 pp-f n1, cc av p-acp n1 pp-f n1 pp-f n1 cc j.
(9) doctrine (DIV2)
695
Image 10
1807
Hee will work our works for vs. And it shewes vs also the honor cast vpon our good works:
He will work our works for us And it shows us also the honour cast upon our good works:
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(9) doctrine (DIV2)
695
Image 10
1844
and call vpon God to saue vs from our enemies, and stir vp one another prouoking to loue,
and call upon God to save us from our enemies, and stir up one Another provoking to love,
cc vvb p-acp np1 pc-acp vvi pno12 p-acp po12 n2, cc vvi a-acp crd n-jn vvg p-acp n1,
(9) doctrine (DIV2)
711
Image 10
1808
they haue a noble beginning in respect of Christ, and as they come from him. Howsoeuer, wee ought to be abased for our owne corruptions, that cleaue vnto them:
they have a noble beginning in respect of christ, and as they come from him. Howsoever, we ought to be abased for our own corruptions, that cleave unto them:
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(9) doctrine (DIV2)
695
Image 10
1809
Yea, how should it wonderfully establish our hearts in all estates, to think, that Christ is with vs wheresoeuer we goe, not only as our witnes,
Yea, how should it wonderfully establish our hearts in all estates, to think, that christ is with us wheresoever we go, not only as our witness,
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(9) doctrine (DIV2)
695
Image 10
1810
but as our guide and our protector. If God be with vs, who can bee against vs. As also it is comfortable,
but as our guide and our protector. If God be with us, who can be against us As also it is comfortable,
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(9) doctrine (DIV2)
695
Image 10
1811
if wee consider the comparisons imported in the furniture of the outward tabernacle. And thus much of the fourth thing.
if we Consider the comparisons imported in the furniture of the outward tabernacle. And thus much of the fourth thing.
cs pns12 vvb dt n2 vvn p-acp dt n1 pp-f dt j n1. cc av d pp-f dt ord n1.
(9) doctrine (DIV2)
695
Image 10
1812
The fift thing is, Wee must bee a holy priest-hood vnto Christ :
The fift thing is, we must be a holy priesthood unto christ:
dt ord n1 vbz, pns12 vmb vbi dt j n1 p-acp np1:
(9) doctrine (DIV2)
697
Image 10
1813
which is amplified both by the labour of it, To offer sacrifice, and by the honor of it, acceptable to God through Iesus Christ.
which is amplified both by the labour of it, To offer sacrifice, and by the honour of it, acceptable to God through Iesus christ.
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(9) doctrine (DIV2)
697
Image 10
1814
Heere are many things to be noted. The first is, that Christians are priests before God, and Iesus Christ:
Here Are many things to be noted. The First is, that Christians Are Priests before God, and Iesus christ:
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(9) doctrine (DIV2)
698
Image 10
1815
This is acknowledged in other Scriptures, Reuel. 1.5. Exod. 19.6. The meaning is, that they are like to the Leuiticall priests, and that in many things. First, in respect of separation:
This is acknowledged in other Scriptures, Revel. 1.5. Exod 19.6. The meaning is, that they Are like to the Levitical Priests, and that in many things. First, in respect of separation:
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(9) doctrine (DIV2)
699
Image 10
1816
they are Gods portion giuen him out of all the people: so are the godly all the portion God hath in the world.
they Are God's portion given him out of all the people: so Are the godly all the portion God hath in the world.
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(9) doctrine (DIV2)
700
Image 10
1817
They are said to bee the ransome of the children of Israel, Numbers 8.9. Secondly, in respect of consecration.
They Are said to be the ransom of the children of Israel, Numbers 8.9. Secondly, in respect of consecration.
pns32 vbr vvn pc-acp vbi dt n1 pp-f dt n2 pp-f np1, n2 crd. ord, p-acp n1 pp-f n1.
(9) doctrine (DIV2)
700
Image 10
1818
The oile of God is vpon the godly: and as it was powred out vpon Aaron and his Sonnes:
The oil of God is upon the godly: and as it was poured out upon Aaron and his Sons:
dt n1 pp-f np1 vbz p-acp dt j: cc c-acp pn31 vbds vvn av p-acp np1 cc po31 n2:
(9) doctrine (DIV2)
701
Image 10
1819
The oile of grace and gladnes powred out vpon Christ, our true Aaron, hath run downe vpon his garments,
The oil of grace and gladness poured out upon christ, our true Aaron, hath run down upon his garments,
dt n1 pp-f n1 cc n1 vvd av p-acp np1, po12 j np1, vhz vvn a-acp p-acp po31 n2,
(9) doctrine (DIV2)
701
Image 10
1820
so as all his members are Christians, that is, anointed with him, Psalme 133.2. Cor. 1.22.1. Ioh. 2. The holy Ghost is called the anointing in this respect.
so as all his members Are Christians, that is, anointed with him, Psalm 133.2. Cor. 1.22.1. John 2. The holy Ghost is called the anointing in this respect.
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(9) doctrine (DIV2)
701
Image 10
1821
Thirdly, in respect of the substance of the ceremonies in their consecration: for,
Thirdly, in respect of the substance of the ceremonies in their consecration: for,
ord, p-acp n1 pp-f dt n1 pp-f dt n2 p-acp po32 n1: c-acp,
(9) doctrine (DIV2)
702
Image 10
1822
First, as it was required in the Law, that the Priests should bee without blemish, Leuit. 21.17. so is it required of Christians, Col. 1.22.
First, as it was required in the Law, that the Priests should be without blemish, Levites 21.17. so is it required of Christians, Col. 1.22.
ord, c-acp pn31 vbds vvn p-acp dt n1, cst dt n2 vmd vbi p-acp n1, np1 crd. av vbz pn31 vvn pp-f np1, np1 crd.
(9) doctrine (DIV2)
703
Image 10
1823
Secondly, as the Priests were washed in the great lauer of water, Exod. 29.4. Leuit. 8.5.6. so must Christians be washed in the lauer of Regeneration, Eph. 5.23. Titus 3.5.
Secondly, as the Priests were washed in the great laver of water, Exod 29.4. Levites 8.5.6. so must Christians be washed in the laver of Regeneration, Ephesians 5.23. Titus 3.5.
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(9) doctrine (DIV2)
704
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1824
Thirdly, as the Priests had their holy garments, beautifull, and goodly ones, which they called their Ephods:
Thirdly, as the Priests had their holy garments, beautiful, and goodly ones, which they called their Ephods:
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(9) doctrine (DIV2)
705
Image 10
1842
Secondly, We should euery where proclaime mortality, and signify that the whole hoast must remoue: we must cry, All flesh is grass, 1. Pet. 1.23.
Secondly, We should every where proclaim mortality, and signify that the Whole host must remove: we must cry, All Flesh is grass, 1. Pet. 1.23.
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(9) doctrine (DIV2)
711
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1843
Thirdly, We should also blow the trumpet of defence, and arme our selues in the spirituall warfare,
Thirdly, We should also blow the trumpet of defence, and arm our selves in the spiritual warfare,
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(9) doctrine (DIV2)
711
Image 10
1825
so doth the Queene the Church stand at Christs right hand in a Vesture of Ophir, Psalme 45. Thus Iosuah hath change of garments mystically giuen him, Zach. 3.4. Those garments are promised to such as haue had a spirit of heauinesse, Isaiah 61.3. called garments of saluation, verse 10. and roiall garments, and like the newe wedding garments of the Bride, Isaiah 62.5.7. Those garments signified either the singular glory, and ioy of Christians, Esaiah 61.3. or the righteousnes of Christ imputed, Reuel. 19. or the excellent diuine gifts and graces bestow'd vpon them.
so does the Queen the Church stand At Christ right hand in a Vesture of Ophir, Psalm 45. Thus Joshua hath change of garments mystically given him, Zach 3.4. Those garments Are promised to such as have had a Spirit of heaviness, Isaiah 61.3. called garments of salvation, verse 10. and royal garments, and like the new wedding garments of the Bride, Isaiah 62.5.7. Those garments signified either the singular glory, and joy of Christians, Isaiah 61.3. or the righteousness of christ imputed, Revel. 19. or the excellent divine Gifts and graces bestowed upon them.
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(9) doctrine (DIV2)
705
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1826
Fourthly, The Priest must haue blood sprinkled vpon his eare, and vpon his thombe, and vpon his toe, to signify, that our hearing, practice, Fourthly, The Priest must have blood sprinkled upon his ear, and upon his thumb, and upon his toe, to signify, that our hearing, practice,
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(9) doctrine (DIV2)
706
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1827
and progresse must bee all sanctified to vs by Christ, and that the maine thing Christians should expresse and attend to, should be Christ crucified,
and progress must be all sanctified to us by christ, and that the main thing Christians should express and attend to, should be christ Crucified,
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(9) doctrine (DIV2)
706
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1828
and that Christ by his blood hath consecrated them in all these respects, so as their hearing,
and that christ by his blood hath consecrated them in all these respects, so as their hearing,
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(9) doctrine (DIV2)
706
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1829
and practice, and progresse shall all bee blessed vnto them. And thus of the ceremonies of their consecration.
and practice, and progress shall all be blessed unto them. And thus of the ceremonies of their consecration.
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(9) doctrine (DIV2)
706
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1830
Fourthly, Wee should bee like the Leuiticall Priests for knowledge:
Fourthly, we should be like the Levitical Priests for knowledge:
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(9) doctrine (DIV2)
708
Image 10
1831
the Priests lips should preserue knowledge, and they should seeke the Law at his mouth, Malac. 2. And it is true of Christians, that they are a people, in whose heart is Gods law, Esay. 57.7. Hebr. 8. Ierem. 31. Fiftly, We should be like the Priests in respect of the work they did. For,
the Priests lips should preserve knowledge, and they should seek the Law At his Mouth, Malachi 2. And it is true of Christians, that they Are a people, in whose heart is God's law, Isaiah. 57.7. Hebrew 8. Jeremiah 31. Fifty, We should be like the Priests in respect of the work they did. For,
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(9) doctrine (DIV2)
708
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1832
First, It was the Priests office to carry about the Arke of the Lord, when it was remoued, vpon their shoulders.
First, It was the Priests office to carry about the Ark of the Lord, when it was removed, upon their shoulders.
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(9) doctrine (DIV2)
710
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1833
What is the Arke to be carried, but the doctrine of Christ and the Church? Christians must carry about the Word of God,
What is the Ark to be carried, but the Doctrine of christ and the Church? Christians must carry about the Word of God,
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(9) doctrine (DIV2)
710
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1834
and hold it forth, in the light, and life of it, as lights that shine in the darke places of the wildernes of this world, Philip. 2.15.
and hold it forth, in the Light, and life of it, as lights that shine in the dark places of the Wilderness of this world, Philip. 2.15.
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(9) doctrine (DIV2)
710
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1835
Secondly, it was their office to blow in the siluer trumpets, and that vpon foure occasions,
Secondly, it was their office to blow in the silver trumpets, and that upon foure occasions,
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(9) doctrine (DIV2)
711
Image 10
1836
as you may see, Num. 10. First, The one was to assemble the congregation, or the Princes to the tabernacle.
as you may see, Num. 10. First, The one was to assemble the congregation, or the Princes to the tabernacle.
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(9) doctrine (DIV2)
711
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1837
Secondly, The other was to giue an alarum, when there was any remoue of the campe.
Secondly, The other was to give an alarm, when there was any remove of the camp.
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(9) doctrine (DIV2)
711
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1838
Thirdly, The third was in the time of Warre, when they mustred to battaile.
Thirdly, The third was in the time of War, when they mustered to battle.
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(9) doctrine (DIV2)
711
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1839
Fourthly, The fourth was for ioyes sake at the time of solemne feasts, and for thanksgiuing to God:
Fourthly, The fourth was for Joys sake At the time of solemn feasts, and for thanksgiving to God:
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(9) doctrine (DIV2)
711
Image 10
1840
and in all these we should be like the Priests:
and in all these we should be like the Priests:
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(9) doctrine (DIV2)
711
Image 10
1841
We should be as trumpets to call one vpon another to goe vp to the house of the Lord, Esay. 2.2.
We should be as trumpets to call one upon Another to go up to the house of the Lord, Isaiah. 2.2.
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(9) doctrine (DIV2)
711
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1845
and good workes, 1. Pet. 4.1, 2. 2 Tim. 2.3, 4. 2 Cor. 10.4, 5. We should cry alowd like a trumpet, in reproouing the transgressions of men,
and good works, 1. Pet. 4.1, 2. 2 Tim. 2.3, 4. 2 Cor. 10.4, 5. We should cry aloud like a trumpet, in reproving the transgressions of men,
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(9) doctrine (DIV2)
711
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1846
and opposing the sinnes of the time, Esay 58.1. Ephes. 5. Lastly, we should trumpet out the praises of God for all the goodnes he hath shewed vnto vs, we should blow as in the new moon, Psal. 81.3.
and opposing the Sins of the time, Isaiah 58.1. Ephesians 5. Lastly, we should trumpet out the praises of God for all the Goodness he hath showed unto us, we should blow as in the new moon, Psalm 81.3.
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(9) doctrine (DIV2)
711
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1847
But then in all this we must remember, that we blow with a siluer trumpet, that is, with all discretion and sincerity, &c.
But then in all this we must Remember, that we blow with a silver trumpet, that is, with all discretion and sincerity, etc.
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(9) doctrine (DIV2)
711
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1848
Thirdly, a speciall work of the Priests was to blesse the people, and to put the name of God vpon them.
Thirdly, a special work of the Priests was to bless the people, and to put the name of God upon them.
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(9) doctrine (DIV2)
712
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1849
The former whereof is prescribed, Nam. 6.22, 23, 24. and so should we all learne the language of Canaan, or the language of blessing:
The former whereof is prescribed, Nam. 6.22, 23, 24. and so should we all Learn the language of Canaan, or the language of blessing:
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(9) doctrine (DIV2)
712
Image 10
1850
we must blesse and not curse, for we are thereunto called. 1 Pet. 3.9. Lastly, their principall work was, to offer sacrifices:
we must bless and not curse, for we Are thereunto called. 1 Pet. 3.9. Lastly, their principal work was, to offer Sacrifices:
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(9) doctrine (DIV2)
712
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1851
of which in the next words. The Vses follow. First, For reproofe: For there are many faults in Christians, whereby they transgresse against their spirituall Priest-hood:
of which in the next words. The Uses follow. First, For reproof: For there Are many Faults in Christians, whereby they transgress against their spiritual Priesthood:
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(9) doctrine (DIV2)
713
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1852
as, 1. When men are yoaked with vnnecessarie society with the wicked:
as, 1. When men Are yoked with unnecessary society with the wicked:
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(9) doctrine (DIV2)
715
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1853
for heereby they forget their separation to God, &c. 2. When men neglect the finishing of their repentance and assurance, they looke not to their anointing. 3. When men are scandalous of their indiscretions, and faults:
for hereby they forget their separation to God, etc. 2. When men neglect the finishing of their Repentance and assurance, they look not to their anointing. 3. When men Are scandalous of their indiscretions, and Faults:
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(9) doctrine (DIV2)
715
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1854
they forget, that such as haue any blemish, must not offer the bread of their God,
they forget, that such as have any blemish, must not offer the bred of their God,
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(9) doctrine (DIV2)
715
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1855
and forget their washing from their old sinnes, 2 Pet. 1.7. 4. When men are barren of good workes, or are vncheerefull and dull:
and forget their washing from their old Sins, 2 Pet. 1.7. 4. When men Are barren of good works, or Are uncheerful and dull:
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(9) doctrine (DIV2)
715
Image 10
1856
they leaue off the Priests garments of innocency and gladnes. 5. When the liues and behauiours of men sauour of vanity and worldliness:
they leave off the Priests garments of innocency and gladness. 5. When the lives and behaviours of men savour of vanity and worldliness:
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(9) doctrine (DIV2)
715
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1857
they remember not the blood of sprinkling. 6. When men are ignorant and idle, seeke not knowledge,
they Remember not the blood of sprinkling. 6. When men Are ignorant and idle, seek not knowledge,
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(9) doctrine (DIV2)
715
Image 10
1858
or doe not teach, and instruct, and admonish;
or do not teach, and instruct, and admonish;
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(9) doctrine (DIV2)
715
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1859
How doe the Priests lips preserue knowledge? or how doe they beare about the Arke of the Lord? 7. When Christians are fearfull,
How do the Priests lips preserve knowledge? or how do they bear about the Ark of the Lord? 7. When Christians Are fearful,
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(9) doctrine (DIV2)
715
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1860
and irresolute, and colde, and not frequent in the praises of God, how doo they blowe in the siluer trumpet? 8. When Christians are bitter-hearted,
and irresolute, and cold, and not frequent in the praises of God, how do they blow in the silver trumpet? 8. When Christians Are bitter-hearted,
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(9) doctrine (DIV2)
715
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1861
and accustomed to euill-speaking, how doo they forget their duty of blessing!
and accustomed to Evil-speaking, how do they forget their duty of blessing!
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(9) doctrine (DIV2)
715
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1862
To omit the neglect of sanctifying, till I come to handle it in the next place.
To omit the neglect of sanctifying, till I come to handle it in the next place.
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(9) doctrine (DIV2)
716
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1863
Vse 2. Secondly, for consolation to all godly, and mortified, and inoffensiue Christians:Use 2. Secondly, for consolation to all godly, and mortified, and inoffensive Christians:
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(9) doctrine (DIV2)
717
Image 10
1864
they should be wonderful thankfull to God, that hath made them partners of this holy Calling, howsoeuer the world conceiues of it.
they should be wondered thankful to God, that hath made them partners of this holy Calling, howsoever the world conceives of it.
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(9) doctrine (DIV2)
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1865
God promiseth it as a great mercy to his children, that they shall be called the Priests of the Lord, Esay 61.6. and the Church is wonderful thankful for it to God, Reu. 2.6. and 5.10.
God promises it as a great mercy to his children, that they shall be called the Priests of the Lord, Isaiah 61.6. and the Church is wondered thankful for it to God, Reu. 2.6. and 5.10.
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(9) doctrine (DIV2)
717
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1866
And the rather should we reioyce in it, because God hath promised to take vs to himself,
And the rather should we rejoice in it, Because God hath promised to take us to himself,
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(9) doctrine (DIV2)
717
Image 10
1867
as his portion and peculiar treasure, Exod. 19.6.
as his portion and peculiar treasure, Exod 19.6.
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(9) doctrine (DIV2)
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Image 10
1868
And it is his promise also to satiate the soules of his Priests with fatnes, Ierem. 31.14.
And it is his promise also to satiate the Souls of his Priests with fatness, Jeremiah 31.14.
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(9) doctrine (DIV2)
717
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1869
And what a priuiledge is it to haue accesse vnto the Lord, and to stand before God daily? which the Priests not onely might,
And what a privilege is it to have access unto the Lord, and to stand before God daily? which the Priests not only might,
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Image 10
1870
but were tied to it by their office.
but were tied to it by their office.
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(9) doctrine (DIV2)
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Image 10
1871
But then, for conclusion of this point, let vs all bee sure wee haue our part in the first resurrection, Reu. 20.6. and be carefull to be like the Priests for obedience and sanctity, Exod. 19.5, 6. and to get knowledge plentifully into our hearts, Col. 3.16.
But then, for conclusion of this point, let us all be sure we have our part in the First resurrection, Reu. 20.6. and be careful to be like the Priests for Obedience and sanctity, Exod 19.5, 6. and to get knowledge plentifully into our hearts, Col. 3.16.
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(9) doctrine (DIV2)
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Image 10
1872
and in the cause of God to blow the trumpets of zeal and resolution, carrying our selues with all humility and readinesse to doo good,
and in the cause of God to blow the trumpets of zeal and resolution, carrying our selves with all humility and readiness to do good,
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(9) doctrine (DIV2)
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1873
and so becomming instruments of blessing to the people.
and so becoming Instruments of blessing to the people.
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(9) doctrine (DIV2)
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Image 10
1874
And, which I had almost forgotten, we must remember to be like the Priests for teaching,
And, which I had almost forgotten, we must Remember to be like the Priests for teaching,
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(9) doctrine (DIV2)
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Image 10
1875
and confuting, and reprouing, and informing our Familiars and friends, as wee haue fitnes and occasion.
and confuting, and reproving, and informing our Familiars and Friends, as we have fitness and occasion.
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1876
Thus of the Priest-hood of Christians in generall. In particular, hence is further to be considered, first, their work; secondly, their honour.
Thus of the Priesthood of Christians in general. In particular, hence is further to be considered, First, their work; secondly, their honour.
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(9) doctrine (DIV2)
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1877
Their work is, To offer vp spirituall sacrifices: their honour is, Acceptation and high account with God through Iesus Christ.
Their work is, To offer up spiritual Sacrifices: their honour is, Acceptation and high account with God through Iesus christ.
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(9) doctrine (DIV2)
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1878
First, then, of the work of Christian Priests, which is, To offer: secondly, what they must offer, viz. sacrifices:
First, then, of the work of Christian Priests, which is, To offer: secondly, what they must offer, viz. Sacrifices:
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(9) doctrine (DIV2)
719
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1879
thirdly, the difference of those sacrifices from those in the Law of Moses: they are spirituall;
Thirdly, the difference of those Sacrifices from those in the Law of Moses: they Are spiritual;
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(9) doctrine (DIV2)
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Image 10
1880
which word notes both the substance of Christian sacrifices, viz. that they are such sacrifices as were not according to the Letter,
which word notes both the substance of Christian Sacrifices, viz. that they Are such Sacrifices as were not according to the letter,
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1881
but according to the mysticall significations of the sacrifices of Moses Law;
but according to the mystical significations of the Sacrifices of Moses Law;
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1882
and withall, the manner how they must be offred vp, viz. spiritually, or after a spirituall manner.
and withal, the manner how they must be offered up, viz. spiritually, or After a spiritual manner.
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(9) doctrine (DIV2)
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1883
The main thing heer intended, then, is, To auouch, that Christiās haue their sacrifices which they must offer,
The main thing her intended, then, is, To avouch, that Christiās have their Sacrifices which they must offer,
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1980
Though all men hate vs, and speake euill of vs, and cast vs out of their companies,
Though all men hate us, and speak evil of us, and cast us out of their companies,
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1884
and that in a spirituall manner. Now, for the cleerer opening of this doctrine, two things must bee distinctly considered of.
and that in a spiritual manner. Now, for the clearer opening of this Doctrine, two things must be distinctly considered of.
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(9) doctrine (DIV2)
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1885
First, what sacrifices can remain to Christians, since the Law of Moses is abrogated: and secondly, what things are requisite to the offring vp of these sacrifices. For the first.
First, what Sacrifices can remain to Christians, since the Law of Moses is abrogated: and secondly, what things Are requisite to the offering up of these Sacrifices. For the First.
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1886
There are diuers sorts of sacrifices among Christians. Some are proper to som Christians onely: some are generall to all.
There Are diverse sorts of Sacrifices among Christians. some Are proper to Some Christians only: Some Are general to all.
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1887
The sacrifices that are proper to some Christians, are such as three sorts of men must offer. First, Ministers: secondly, Martyrs: thirdly, rich men.
The Sacrifices that Are proper to Some Christians, Are such as three sorts of men must offer. First, Ministers: secondly, Martyrs: Thirdly, rich men.
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1888
First, Ministers haue their sacrifice, which they must with all care offer to God: and their sacrifice is the soules of the hearers.
First, Ministers have their sacrifice, which they must with all care offer to God: and their sacrifice is the Souls of the hearers.
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1889
Thus Paul was to offer vp the Gentiles to God, Rom. 15.16.
Thus Paul was to offer up the Gentiles to God, Rom. 15.16.
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1890
And thus it was prophecied, that, in the time of the Christian Church, the Elect should be brought in as an offring to God out of all Nations, Esay 66.20. Ministers sacrifice their people either in this life, or at the day of Iudgement.
And thus it was prophesied, that, in the time of the Christian Church, the Elect should be brought in as an offering to God out of all nations, Isaiah 66.20. Ministers sacrifice their people either in this life, or At the day of Judgement.
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1891
In this life in generall, when they perswade them to their attendance vpon the House of God,
In this life in general, when they persuade them to their attendance upon the House of God,
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1892
and breed in them a care to come before the Lord in Ierusalem, Esay 66.20.
and breed in them a care to come before the Lord in Ierusalem, Isaiah 66.20.
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1893
In particular, when they work repentance and true conuersion in their hearts, and when they make them go home,
In particular, when they work Repentance and true conversion in their hearts, and when they make them go home,
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(9) doctrine (DIV2)
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1894
and mortifie their sinnes, and tender their vowed seruice to God. And thus two things are implied for our information. The one concerns Ministers: the other concerns the hearers.
and mortify their Sins, and tender their vowed service to God. And thus two things Are implied for our information. The one concerns Ministers: the other concerns the hearers.
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1895
First, Ministers may hence take notice of it, that there can neuer bee hope they should perswade with all their hearers:
First, Ministers may hence take notice of it, that there can never be hope they should persuade with all their hearers:
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(9) doctrine (DIV2)
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1896
for, sacrifices were heer and there once taken out of the whole herd.
for, Sacrifices were her and there once taken out of the Whole heard.
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(9) doctrine (DIV2)
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1897
And besides, the hearers may hence see, that they are neuer so effectually wrought vpon, till they can giue themselues ouer to their Teachers and to GOD, to obey in all things,
And beside, the hearers may hence see, that they Are never so effectually wrought upon, till they can give themselves over to their Teachers and to GOD, to obey in all things,
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1898
though they perswade them to leaue the world, and binde them to the cords of restraint in many liberties they took to themselues before;
though they persuade them to leave the world, and bind them to the cords of restraint in many Liberties they took to themselves before;
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(9) doctrine (DIV2)
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1899
yea, though they let their hearts blood, by pearcing their soules with sorrow for their sins,
yea, though they let their hearts blood, by piercing their Souls with sorrow for their Sins,
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(9) doctrine (DIV2)
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1900
euen to the death of their sinnes, 2. Cor. 8.5. and 7.15. Secondly, at the day of Iudgement also, Ministers shall offer vp their hearers to God,
even to the death of their Sins, 2. Cor. 8.5. and 7.15. Secondly, At the day of Judgement also, Ministers shall offer up their hearers to God,
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(9) doctrine (DIV2)
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1901
so many of them as are found chaste virgins vnto Christ, to whom they had espoused them before in this life, 2. Cor. 11.3.
so many of them as Are found chaste Virgins unto christ, to whom they had espoused them before in this life, 2. Cor. 11.3.
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(9) doctrine (DIV2)
724
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1902
And thus Ministers, before they dy, must make ready their accounts for the soules of their people, Heb. 13.7.
And thus Ministers, before they die, must make ready their accounts for the Souls of their people, Hebrew 13.7.
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(9) doctrine (DIV2)
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1903
And thus of the sacrifices of Ministers.
And thus of the Sacrifices of Ministers.
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(9) doctrine (DIV2)
725
Image 10
1904
Ministers haue another sacrifice too, viz. the particular texts or portions of Scripture, which they chuse out and diuide to the people, as consecrated for their vse.
Ministers have Another sacrifice too, viz. the particular texts or portions of Scripture, which they choose out and divide to the people, as consecrated for their use.
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(9) doctrine (DIV2)
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1905
For, diuers think, that that phrase of cutting the Word of God aright, is borrowed from the Priests manner of diuiding the sacrifices;
For, diverse think, that that phrase of cutting the Word of God aright, is borrowed from the Priests manner of dividing the Sacrifices;
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(9) doctrine (DIV2)
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Image 10
1906
and especially, from the Priests manner of cutting the little birds.
and especially, from the Priests manner of cutting the little Birds.
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(9) doctrine (DIV2)
726
Image 10
1907
The little birds, is his text chosen out of the rest, and separated for a sacrifice:
The little Birds, is his text chosen out of the rest, and separated for a sacrifice:
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(9) doctrine (DIV2)
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1908
which hee must so diuide, as that the wings bee not cut asunder from the body, that is, he must so diuide his text, that no part be separat from a meet respect of the whole, Leu. 1.17. and 5.8. 2. Tim. 1.15.
which he must so divide, as that the wings be not Cut asunder from the body, that is, he must so divide his text, that no part be separate from a meet respect of the Whole, Leu. 1.17. and 5.8. 2. Tim. 1.15.
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(9) doctrine (DIV2)
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1909
Secondly, the Martyrs likewise haue their sacrifices; and that is, a drink-offring to the Lord, euen their owne bloud:
Secondly, the Martyrs likewise have their Sacrifices; and that is, a Drink-offering to the Lord, even their own blood:
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(9) doctrine (DIV2)
727
Image 10
1910
this part is readie to bee powred out as a drink offring to the Lord for the Church, Phi. 2.17. 2 Tim. 4.6. and though we cannot bee all Martyrs, yet we should all deny our owne liues in the vowes of our hearts, to perform our couenant with God, if euer wee be called to die for Christs sake and the Gospel.
this part is ready to be poured out as a drink offering to the Lord for the Church, Phi. 2.17. 2 Tim. 4.6. and though we cannot be all Martyrs, yet we should all deny our own lives in the vows of our hearts, to perform our Covenant with God, if ever we be called to die for Christ sake and the Gospel.
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(9) doctrine (DIV2)
727
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1911
Thirdly, the sacrifice of rich men is almes, and wel-doing, and those sacrifices they are bound vnto, to offer them continually, Heb. 13.16. Philip. 4.18. Prou. 3.9. Almes is as it were the first fruites of all our increase.
Thirdly, the sacrifice of rich men is alms, and welldoing, and those Sacrifices they Are bound unto, to offer them continually, Hebrew 13.16. Philip. 4.18. Prou. 3.9. Alms is as it were the First fruits of all our increase.
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(9) doctrine (DIV2)
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1912
But then wee must remember that our almes bee of goods well gotten: For else God hates robbery for burnt offering, Isaiah 61.8.
But then we must Remember that our alms be of goods well got: For Else God hates robbery for burned offering, Isaiah 61.8.
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(9) doctrine (DIV2)
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1913
And in giuing, wee must denie our selues, and not seeke our owne praises, or plenary merit in it:
And in giving, we must deny our selves, and not seek our own praises, or plenary merit in it:
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(9) doctrine (DIV2)
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Image 10
1914
for it is a sacrifice clean giuen away from vs, and consecrated only to God, and the vse of his spirituall house the Church.
for it is a sacrifice clean given away from us, and consecrated only to God, and the use of his spiritual house the Church.
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1915
And thus of the sacrifice proper to some Christians. There are other sacrifices in the Gospel now, that are common to all Christians. And these are diuers.
And thus of the sacrifice proper to Some Christians. There Are other Sacrifices in the Gospel now, that Are Common to all Christians. And these Are diverse.
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1916
For fi•st Christ is to bee offered vp daily to God, as the propitiation for our sins:
For fi•st christ is to be offered up daily to God, as the propitiation for our Sins:
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1917
God hath set him forth of purpose in the Gospel, that so many as beleeue, may daily run vnto him,
God hath Set him forth of purpose in the Gospel, that so many as believe, may daily run unto him,
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(9) doctrine (DIV2)
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1918
and in their prayers offer him vp to God, as the reconciliation for al their sins:
and in their Prayers offer him up to God, as the reconciliation for all their Sins:
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1919
and this is the continuall sacrifice of all Christians: Without this, there is the abomination of desolation in the temple of our hearts: and this is the continual sacrifice of all Christians: Without this, there is the abomination of desolation in the temple of our hearts:
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1920
This is the end of all the ceremonious sacrifices; the substance of those shadowes. Those sacrifices serued but as rudiments to instruct men, how to lay hold vpon Christ,
This is the end of all the ceremonious Sacrifices; the substance of those shadows. Those Sacrifices served but as rudiments to instruct men, how to lay hold upon christ,
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1921
and to carry him into the presence of God, and laying hands vpon his head to plead their interest in his death, who was offered vp,
and to carry him into the presence of God, and laying hands upon his head to plead their Interest in his death, who was offered up,
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1922
as a whole burnt sacrifice for their sinnes. Wee are Christs, and Christ is giuen vnto vs as our ransome:
as a Whole burned sacrifice for their Sins. we Are Christ, and christ is given unto us as our ransom:
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1923
wee must euery day then lay hold vpon him, and see him bleed to death for our sinnes,
we must every day then lay hold upon him, and see him bleed to death for our Sins,
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1924
and bee consumed in the fire of Gods wrath for our sinnes.
and be consumed in the fire of God's wrath for our Sins.
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(9) doctrine (DIV2)
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1925
Secondly, a broken and contrite heart is a sacrifice God will not despise, yea such hearts are the sacrifices God especially cals for from men:
Secondly, a broken and contrite heart is a sacrifice God will not despise, yea such hearts Are the Sacrifices God especially calls for from men:
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1926
Hee euer loued them better, then all the outward sacrifices in the Law, Psal. 51.17. It is the heart God cals for:
He ever loved them better, then all the outward Sacrifices in the Law, Psalm 51.17. It is the heart God calls for:
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1927
and yet not euery heart, but a heart wounded with the knife of mortification, that is, cut, and yet not every heart, but a heart wounded with the knife of mortification, that is, Cut,
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1928
and bleedeth in it selfe with godly sorrow for sinne, and is broken and contrite with the daily confession of sinne:
and bleeds in it self with godly sorrow for sin, and is broken and contrite with the daily Confessi of sin:
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1929
This is required of all Christians, and this very thing makes a great deale of difference between Christian and Christian.
This is required of all Christians, and this very thing makes a great deal of difference between Christian and Christian.
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1930
Thirdly, praier and thanksgiuing to God, are Christian and holy Sacrifices, as many scriptures shew, Psal. 141.2. Heb. 13.15. Hos. 14.4. Psal. 51.21.
Thirdly, prayer and thanksgiving to God, Are Christian and holy Sacrifices, as many Scriptures show, Psalm 141.2. Hebrew 13.15. Hos. 14.4. Psalm 51.21.
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(9) doctrine (DIV2)
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1931
Fourthly, we must offer our selues, our soules and bodies as a liuing sacrifice to God, Rom. 12.2. 2. Cor. 8.5. and that,
Fourthly, we must offer our selves, our Souls and bodies as a living sacrifice to God, Rom. 12.2. 2. Cor. 8.5. and that,
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(9) doctrine (DIV2)
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1932
First, in respect of obedience, deuoting our selues vnto God, liuing to him, and wholy resolued to be at his appointment, Psal. 40.6. Loe, I come to doe thy will:
First, in respect of Obedience, devoting our selves unto God, living to him, and wholly resolved to be At his appointment, Psalm 40.6. Loe, I come to do thy will:
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1933
this is in stead of all burnt offerings.
this is in stead of all burned offerings.
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1934
Secondly, in respect of willingnes to suffer affliction of what kind soeuer, as resoluing, that through many afflictions,
Secondly, in respect of willingness to suffer affliction of what kind soever, as resolving, that through many afflictions,
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1935
as through so many flames, wee must ascend vp to heauen, as the smoak of the incense,
as through so many flames, we must ascend up to heaven, as the smoke of the incense,
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Image 10
1936
or sacrifice on the Altar, Acts 14.21. Hence are trials called fiery trials, 1. Pet. 4.12.
or sacrifice on the Altar, Acts 14.21. Hence Are trials called fiery trials, 1. Pet. 4.12.
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(9) doctrine (DIV2)
737
Image 10
1937
Thus of the kindes of sacrifices, which remaine vnto Christians: The lawes about those sacrifices follow:
Thus of the Kinds of Sacrifices, which remain unto Christians: The laws about those Sacrifices follow:
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(9) doctrine (DIV2)
738
Image 10
1938
For there bee many things to to be obserued by Christians in their sacrifices, if they would euer haue them acceptable to God, which the shadowes in the old law did euidently signify, as,
For there be many things to to be observed by Christians in their Sacrifices, if they would ever have them acceptable to God, which the shadows in the old law did evidently signify, as,
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(9) doctrine (DIV2)
738
Image 10
1959
our words to God and men must bee powdred with salt, Col. 4.6. and so must all our actions.
our words to God and men must be powdered with salt, Col. 4.6. and so must all our actions.
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(9) doctrine (DIV2)
744
Image 10
1939
First, the sacrifice must bee without blemish, Malach. 1.7. which the same Prophet expounds, Malach. 3.11. Our offrings must be pure offerings, wee must tender them in the sincerity of our hearts:
First, the sacrifice must be without blemish, Malachi 1.7. which the same Prophet expounds, Malachi 3.11. Our offerings must be pure offerings, we must tender them in the sincerity of our hearts:
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(9) doctrine (DIV2)
739
Image 10
1940
Our sacrifices are without fault, when wee iudge our selues for the faultinesse of them, and desire they might haue no fault.
Our Sacrifices Are without fault, when we judge our selves for the faultiness of them, and desire they might have no fault.
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(9) doctrine (DIV2)
739
Image 10
1941
Secondly, it must bee presented before the Lord, and consecrated to him:
Secondly, it must be presented before the Lord, and consecrated to him:
ord, pn31 vmb vbi vvn p-acp dt n1, cc vvn p-acp pno31:
(9) doctrine (DIV2)
740
Image 10
1942
which signified, that we must walk in Gods presence, and doe all in the sight of God, deuoting all to his glory, Genes. 17.1. Mic. 6.8.
which signified, that we must walk in God's presence, and do all in the sighed of God, devoting all to his glory, Genesis. 17.1. Mic. 6.8.
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(9) doctrine (DIV2)
740
Image 10
1943
Thirdly, our sacrifices must bee daily, some kindes of them:
Thirdly, our Sacrifices must be daily, Some Kinds of them:
ord, po12 n2 vmb vbi j, d n2 pp-f pno32:
(9) doctrine (DIV2)
741
Image 10
1944
There were sacrifices euery day in the Temple, and it was an extreme desolation, when the sacrifices ceased:
There were Sacrifices every day in the Temple, and it was an extreme desolation, when the Sacrifices ceased:
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(9) doctrine (DIV2)
741
Image 10
1945
so it must bee our euery daies worke to imploy our selues in some of those spirituall sacrifices, Heb. 13.15.
so it must be our every days work to employ our selves in Some of those spiritual Sacrifices, Hebrew 13.15.
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(9) doctrine (DIV2)
741
Image 10
1946
Fourthly, There must bee an Altar to consecrate the gifts, Math. 23.19. This Altar is Christ, who is the onely Altar of Christians, Heb. 13.10. Reuel. 8.3. No seruice can be acceptable to God, but as the Apostle heere saith, by Iesus Christ:
Fourthly, There must be an Altar to consecrate the Gifts, Math. 23.19. This Altar is christ, who is the only Altar of Christians, Hebrew 13.10. Revel. 8.3. No service can be acceptable to God, but as the Apostle Here Says, by Iesus christ:
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(9) doctrine (DIV2)
742
Image 10
1947
We must doe all in the name of Christ, Col. 3.17. Fiftly, there must bee fire to burne the sacrifice:
We must do all in the name of christ, Col. 3.17. Fifty, there must be fire to burn the sacrifice:
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(9) doctrine (DIV2)
742
Image 10
1948
This fire is holy zeale, and the power and feruencie of the spirit in doing good duties:
This fire is holy zeal, and the power and fervency of the Spirit in doing good duties:
d n1 vbz j n1, cc dt n1 cc n1 pp-f dt n1 p-acp vdg j n2:
(9) doctrine (DIV2)
743
Image 10
1949
The fire on the Altar first came downe from heauen, to signify, that true zeale is kindled in heauen, and comes down from aboue:
The fire on the Altar First Come down from heaven, to signify, that true zeal is kindled in heaven, and comes down from above:
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(9) doctrine (DIV2)
743
Image 10
1950
It is no ordinarie humor, nor a rash fury: It is no wilde fire:
It is no ordinary humour, nor a rash fury: It is no wild fire:
pn31 vbz dx j n1, ccx dt j n1: pn31 vbz dx j n1:
(9) doctrine (DIV2)
743
Image 10
1951
And it was required about this fire, that they should preserue it, and neuer let it goe out,
And it was required about this fire, that they should preserve it, and never let it go out,
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(9) doctrine (DIV2)
743
Image 10
1952
but put fuell still to it; and so it was kept for many yeeres:
but put fuel still to it; and so it was kept for many Years:
cc-acp vvd n1 av p-acp pn31; cc av pn31 vbds vvn p-acp d n2:
(9) doctrine (DIV2)
743
Image 10
1953
so must wee doe with our zeale, wee must labour by all meanes to preserue the feruencie of our hearts, that wee neuer want fire to burne our sacrifices:
so must we do with our zeal, we must labour by all means to preserve the fervency of our hearts, that we never want fire to burn our Sacrifices:
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(9) doctrine (DIV2)
743
Image 10
1954
Our zeale should bee, as the loue mentioned, Can. 7.10. that much water could not quench it:
Our zeal should be, as the love mentioned, Can. 7.10. that much water could not quench it:
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(9) doctrine (DIV2)
743
Image 10
1955
Euery sacrifice must haue fire, Marke 9. Sixtly, The sacrifices must be salted with salt:
Every sacrifice must have fire, Mark 9. Sixty, The Sacrifices must be salted with salt:
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(9) doctrine (DIV2)
743
Image 10
1956
so must our Christian sacrifices, as our Sauiour Christ shewes, Marke 9.49, 50. And thus we must haue the salt of mortification,
so must our Christian Sacrifices, as our Saviour christ shows, Mark 9.49, 50. And thus we must have the salt of mortification,
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(9) doctrine (DIV2)
744
Image 10
1957
and the salt of discretion, and we must looke to it, that our salt lose not his saltnes,
and the salt of discretion, and we must look to it, that our salt loose not his saltness,
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(9) doctrine (DIV2)
744
Image 10
1958
but that it haue a draining power in it, to extract corruption out of our sacrifices:
but that it have a draining power in it, to extract corruption out of our Sacrifices:
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(9) doctrine (DIV2)
744
Image 10
1979
as scorned of men, and like the sacrifice was burnt without the campe.
as scorned of men, and like the sacrifice was burned without the camp.
c-acp vvn pp-f n2, cc av-j dt n1 vbds vvn p-acp dt n1.
(9) doctrine (DIV2)
751
Image 10
1960
Seuenthly, the sacrifices must be without leauen, Leuit. 2.11. Leauen is wickednes, or malice, or sowrenes, or deadnes of heart, or worldly griefe:
Seuenthly, the Sacrifices must be without leaven, Levites 2.11. Leaven is wickedness, or malice, or sourness, or deadness of heart, or worldly grief:
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(9) doctrine (DIV2)
745
Image 10
1961
euen whatsoeuer leaueneth, that is, infecteth or maketh the meate offring to be heauie, or sowre, 1 Cor. 5.8. Eightthly, in the same place of Leuiticus 2.11. Honie likewise is forbidden to be mingled with their sacrifices:
even whatsoever leaveneth, that is, Infecteth or makes the meat offering to be heavy, or sour, 1 Cor. 5.8. Eighthly, in the same place of Leviticus 2.11. Honey likewise is forbidden to be mingled with their Sacrifices:
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(9) doctrine (DIV2)
745
Image 10
1962
and by hony may be meant, our beloued sinnes, or particular corruptions:
and by honey may be meant, our Beloved Sins, or particular corruptions:
cc p-acp n1 vmb vbi vvn, po12 j-vvn n2, cc j n2:
(9) doctrine (DIV2)
746
Image 10
1963
wee should especially watch against them in the time of performance of holy duties, that they mingle not themselues with our sacrifices, by infecting our cogitations.
we should especially watch against them in the time of performance of holy duties, that they mingle not themselves with our Sacrifices, by infecting our cogitations.
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(9) doctrine (DIV2)
746
Image 10
1964
Ninthly, the offring must bee waued, and shaken to and fro before the Lord, Leui. 7.3.
Ninthly, the offering must be waved, and shaken to and from before the Lord, Levi 7.3.
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(9) doctrine (DIV2)
747
Image 10
1965
And this signified the wauing of our lips in praier to God for his acceptation: our sacrifices should bee soundly tossed to and fro in praier before the Lord:
And this signified the waving of our lips in prayer to God for his acceptation: our Sacrifices should be soundly tossed to and from in prayer before the Lord:
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(9) doctrine (DIV2)
747
Image 10
1966
Iob prayed before he sacrificed, Iob 42. Tenthly, on the Sabbath the sacrifices were to bee doubled, to signifie, that in a speciall manner wee should consecrate our selues to piety and mercy on the Sabbath day.Job prayed before he sacrificed, Job 42. Tenthly, on the Sabbath the Sacrifices were to be doubled, to signify, that in a special manner we should consecrate our selves to piety and mercy on the Sabbath day.
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(9) doctrine (DIV2)
747
Image 10
1967
Eleuenthly, our sacrifices must bee offered vp with all gladnes of heart, and spirituall delight. Thus Gods people were said to be a free-harted, and willing people, Psa. 47.9. and 110.3.
Eleventhly, our Sacrifices must be offered up with all gladness of heart, and spiritual delight. Thus God's people were said to be a freehearted, and willing people, Psa. 47.9. and 110.3.
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(9) doctrine (DIV2)
749
Image 10
1968
And this was shadowed out, partly by the oile that was powred into the meat offerings, which is expounded to be the oile of gladnes,
And this was shadowed out, partly by the oil that was poured into the meat offerings, which is expounded to be the oil of gladness,
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(9) doctrine (DIV2)
749
Image 10
1969
and partly by the feast they made at the end of their solemne sacrifices, vnto which they inuited their friends, to ioyne with them in reioicing before the Lord:
and partly by the feast they made At the end of their solemn Sacrifices, unto which they invited their Friends, to join with them in rejoicing before the Lord:
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(9) doctrine (DIV2)
749
Image 10
1970
and it is likely Dauid alludes to this feast, when he saith, hee would take the cup of saluation,
and it is likely David alludes to this feast, when he Says, he would take the cup of salvation,
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(9) doctrine (DIV2)
749
Image 10
1971
and praise the name of the Lord:
and praise the name of the Lord:
cc vvi dt n1 pp-f dt n1:
(9) doctrine (DIV2)
749
Image 10
1972
For as yet the Lords Supper was not instituted, nor doe we read of any vse of a cup in the sacrifices,
For as yet the lords Supper was not instituted, nor do we read of any use of a cup in the Sacrifices,
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(9) doctrine (DIV2)
749
Image 10
1973
or sacraments themselues, Exod. 18.12. 1. Chr. 16.1, 2, 3, 4. Psal. 116.13.
or Sacraments themselves, Exod 18.12. 1. Christ 16.1, 2, 3, 4. Psalm 116.13.
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(9) doctrine (DIV2)
749
Image 10
1974
Twelfthly, If wee be called to it, wee must not deny vnto God the fat of the kidneies, and the inwards.
Twelfthly, If we be called to it, we must not deny unto God the fat of the kidneys, and the inward.
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(9) doctrine (DIV2)
750
Image 10
1975
By the fat was meant the things which are dearest to vs, most beloued, and that most delight vs:
By the fat was meant the things which Are dearest to us, most Beloved, and that most delight us:
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(9) doctrine (DIV2)
750
Image 10
1976
and if the seruice of God, and the Church and the poore require it, wee must deny our selues,
and if the service of God, and the Church and the poor require it, we must deny our selves,
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(9) doctrine (DIV2)
750
Image 10
1977
and sacrifice what is most deare to vs. Thirteenthly, the Apostle to the Hebrewes, Chap. 13.13.
and sacrifice what is most deer to us Thirteenthly, the Apostle to the Hebrews, Chap. 13.13.
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(9) doctrine (DIV2)
750
Image 10
1978
addes, that we must not leaue off weldoing for reproach sake, but be contented to bee like Christ, who suffered without the gate,
adds, that we must not leave off welldoing for reproach sake, but be contented to be like christ, who suffered without the gate,
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(9) doctrine (DIV2)
751
Image 10
1982
Fourteenthly, In the Sacrifices God had a great respect of mercy, that cruelty were not shewed, as Leuit. 22.27.
Fourteenthly, In the Sacrifices God had a great respect of mercy, that cruelty were not showed, as Levites 22.27.
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(9) doctrine (DIV2)
752
Image 10
1983
When he enioyned, that the creature must be seuen dayes vnder the damme, and that no damme with the young one was to be slaine the same day:
When he enjoined, that the creature must be seuen days under the dam, and that no dam with the young one was to be slain the same day:
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(9) doctrine (DIV2)
752
Image 10
1984
Certainly, God abhorreth, that cruelty should bee exercised vnder pretence of piety. Cursed be those long praiers, that will deuoure widowes houses, Matth. 23. In one thing we differ from the sacrifices:
Certainly, God abhorreth, that cruelty should be exercised under pretence of piety. Cursed be those long Prayers, that will devour Widows houses, Matthew 23. In one thing we differ from the Sacrifices:
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(9) doctrine (DIV2)
752
Image 10
1985
For the sacrifices were dead, or consisted of things without life; but wee must be liuing sacrifices;
For the Sacrifices were dead, or consisted of things without life; but we must be living Sacrifices;
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(9) doctrine (DIV2)
753
Image 10
1986
wee must do what we will do while we are aliue, and must do it liuely, with the affections that belong to the duties to be done.
we must do what we will do while we Are alive, and must do it lively, with the affections that belong to the duties to be done.
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(9) doctrine (DIV2)
753
Image 10
1987
Vse. The vse may be briefly twofold:Use. The use may be briefly twofold:
vvb. dt n1 vmb vbi av-j j:
(9) doctrine (DIV2)
754
Image 10
1988
for partly it should humble vs for our neglect of praiers and thanksgiuing, and almes and contrition:
for partly it should humble us for our neglect of Prayers and thanksgiving, and alms and contrition:
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(9) doctrine (DIV2)
754
Image 10
1989
Wee omit the maine duties of our generall calling, when we omit these: It was the abomination of desolation, when the temple was without sacrifices:
we omit the main duties of our general calling, when we omit these: It was the abomination of desolation, when the temple was without Sacrifices:
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(9) doctrine (DIV2)
754
Image 10
1990
and how can it but be exceeding vncomely with Gods spiritual house that hath not sacrifices in it? We are Christians but in name,
and how can it but be exceeding uncomely with God's spiritual house that hath not Sacrifices in it? We Are Christians but in name,
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(9) doctrine (DIV2)
754
Image 10
1991
when pietie and mercy is neglected.
when piety and mercy is neglected.
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(9) doctrine (DIV2)
754
Image 10
1992
But especially we should be instructed from hence to mind our worke, and to striue to answere our high calling, by a continuall care day and night to exercise our selues herein:
But especially we should be instructed from hence to mind our work, and to strive to answer our high calling, by a continual care day and night to exercise our selves herein:
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(9) doctrine (DIV2)
754
Image 10
1993
the smoke of our incense should daily ascend vnto God.
the smoke of our incense should daily ascend unto God.
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(9) doctrine (DIV2)
754
Image 10
1994
The Apostle Paul beseecheth the Romans by the mercies of God, to look to their sanctifying, Rom. 12.1. Which shewes, it is of wonderfull necessity ▪ and would make vs in some measure walke worthy of the Lord.
The Apostle Paul Beseecheth the Roman by the Mercies of God, to look to their sanctifying, Rom. 12.1. Which shows, it is of wonderful necessity ▪ and would make us in Some measure walk worthy of the Lord.
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(9) doctrine (DIV2)
754
Image 10
1995
And to the Hebrewes he bids them take heede of forgetting these sacrifices, importing that vsually our deficiency in these seruices, are from forgetfulnes:
And to the Hebrews he bids them take heed of forgetting these Sacrifices, importing that usually our deficiency in these services, Are from forgetfulness:
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(9) doctrine (DIV2)
754
Image 10
1996
we forget to pray, and forget to shew mercy, euen after we haue purposed both. And thus much of the worke of a Christian. Now his honour followes.
we forget to pray, and forget to show mercy, even After we have purposed both. And thus much of the work of a Christian. Now his honour follows.
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(9) doctrine (DIV2)
754
Image 10
1997
Acceptable to God by Iesus Christ. ] Wherein three things may be noted.Acceptable to God by Iesus christ. ] Wherein three things may be noted.
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(9) doctrine (DIV2)
757
Image 10
1998
First, that howsoeuer piety, and mercy, and weldoing find little acceptation in the world, yet it shall neuer want honour and great esteeme with God.
First, that howsoever piety, and mercy, and welldoing find little acceptation in the world, yet it shall never want honour and great esteem with God.
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(9) doctrine (DIV2)
759
Image 10
1999
Pious and mercifull Christians shall neuer faile of the loue and fauour of God: Their workes are accepted.
Pious and merciful Christians shall never fail of the love and favour of God: Their works Are accepted.
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(9) doctrine (DIV2)
759
Image 10
2015
Secondly, that the manner of performing our seruice bee right: there are diuers things in the manner are hatefull; and diuers things pleasing.
Secondly, that the manner of performing our service be right: there Are diverse things in the manner Are hateful; and diverse things pleasing.
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(9) doctrine (DIV2)
766
Image 10
2000
It is true, that God may change his minde concerning the Ceremoniall Sacrifices: but the acceptation of Christian Sacrifices is a thing established with God, Heb. 10.9. These offerings shall be pleasant vnto the Lord, Malach. 3.4. They are well-pleasing in his sight, Heb. 13.16. They are a sweet sauour vnto the Lord, Phil. 4.18. God hath a booke of remembrance, Mal. 3.17. and our fruit shall certainly remaine, Ioh. 15.16.
It is true, that God may change his mind Concerning the Ceremonial Sacrifices: but the acceptation of Christian Sacrifices is a thing established with God, Hebrew 10.9. These offerings shall be pleasant unto the Lord, Malachi 3.4. They Are Well-pleasing in his sighed, Hebrew 13.16. They Are a sweet savour unto the Lord, Philip 4.18. God hath a book of remembrance, Malachi 3.17. and our fruit shall Certainly remain, John 15.16.
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(9) doctrine (DIV2)
759
Image 10
2001
And thus Cornelius his prayers and almes came vp before the Lord, Acts 10.
And thus Cornelius his Prayers and alms Come up before the Lord, Acts 10.
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(9) doctrine (DIV2)
759
Image 10
2002
Secondly, that it is not enough to doo good duties, but wee must striue so to doo them, that God may accept them, Heb. 12.28.
Secondly, that it is not enough to do good duties, but we must strive so to do them, that God may accept them, Hebrew 12.28.
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(9) doctrine (DIV2)
760
Image 10
2003
Esay 1.11, 12, 13 ▪ 14.Isaiah 1.11, 12, 13 ▪ 14.
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(9) doctrine (DIV2)
760
Image 10
2004
Thirdly, that now our best works are made acceptable to God onely by Iesus Christ, Reu. 8.3, 4. It is from the presenting of Christ, that wee are found holy and without blame in Gods sight, Col. 1.22.
Thirdly, that now our best works Are made acceptable to God only by Iesus christ, Reu. 8.3, 4. It is from the presenting of christ, that we Are found holy and without blame in God's sighed, Col. 1.22.
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(9) doctrine (DIV2)
761
Image 10
2005
Therefore we must doo all in the name of the Lord Iesus, Col. 3.17. Vse. The vse of all should be to teach vs, with all care to deuote our selues vnto godlinesse, that thereby we may proue, what this good and acceptable will of God is. Let vs try Gods acceptation;
Therefore we must do all in the name of the Lord Iesus, Col. 3.17. Use. The use of all should be to teach us, with all care to devote our selves unto godliness, that thereby we may prove, what this good and acceptable will of God is. Let us try God's acceptation;
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(9) doctrine (DIV2)
761
Image 10
2006
and wee shall certainly finde, it shall go well with the iust, Rom. 12.1, 2. Yea, wee should from hence gather much encouragement to imploy our selues in piety and mercy.
and we shall Certainly find, it shall go well with the just, Rom. 12.1, 2. Yea, we should from hence gather much encouragement to employ our selves in piety and mercy.
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(9) doctrine (DIV2)
762
Image 10
2007
It is enough if God accept of vs.
It is enough if God accept of us
pn31 vbz av-d cs np1 vvb pp-f pno12
(9) doctrine (DIV2)
762
Image 10
2008
Quest. But what should we doo, that we may be sure our sacrifices be accepted of God? How shall we knowe,Quest. But what should we do, that we may be sure our Sacrifices be accepted of God? How shall we know,
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(9) doctrine (DIV2)
763
Image 10
2009
when God doth accept our seruice in any holy duty?
when God does accept our service in any holy duty?
c-crq np1 vdz vvi po12 n1 p-acp d j n1?
(9) doctrine (DIV2)
763
Image 10
2010
Ans. That a mans conscience may be soundly established in this point of God's acceptation, we must look to three things.Ans. That a men conscience may be soundly established in this point of God's acceptation, we must look to three things.
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(9) doctrine (DIV2)
764
Image 10
2011
First, that the person be sanctified. None but Priests must approach to offer sacrifice to God.
First, that the person be sanctified. None but Priests must approach to offer sacrifice to God.
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(9) doctrine (DIV2)
765
Image 10
2012
They that are in the flesh, cannot please GOD, Rom. 8.8. The sonnes of Leui must bee purified and refined, as the siluer is refined, before their offring will bee pleasing, Mal. 3.3 ▪ 4. When the Lord reiected, with so much disdain, the sacrifices of the Iewes, hee shewes what they should haue done to please him:
They that Are in the Flesh, cannot please GOD, Rom. 8.8. The Sons of Levi must be purified and refined, as the silver is refined, before their offering will be pleasing, Malachi 3.3 ▪ 4. When the Lord rejected, with so much disdain, the Sacrifices of the Iewes, he shows what they should have done to please him:
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(9) doctrine (DIV2)
765
Image 10
2013
they should haue washed themselues by true repentance, and put away the euill of their works, Esay 1.11, 16. Onely the works of the penitent cannot bee accepted:
they should have washed themselves by true Repentance, and put away the evil of their works, Isaiah 1.11, 16. Only the works of the penitent cannot be accepted:
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(9) doctrine (DIV2)
765
Image 10
2014
if the person be not in fauour, the works are hated. For, they are sanctified by the holy Ghost, Rom. 15.16.
if the person be not in favour, the works Are hated. For, they Are sanctified by the holy Ghost, Rom. 15.16.
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(9) doctrine (DIV2)
765
Image 10
2075
These writings onely can minister solid comfort to vs in aduersity, and these onely can make vs wise to saluation,
These writings only can minister solid Comfort to us in adversity, and these only can make us wise to salvation,
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(10) doctrine (DIV2)
791
Image 10
2016
The things specially hatefull, are, first, beloued sinnes: secondly, hypocrisie: thirdly, malice: and fourthly, luke-warmnesse. The sacrifice is lothsome, if it be blinde, or lame, or blemished:
The things specially hateful, Are, First, Beloved Sins: secondly, hypocrisy: Thirdly, malice: and fourthly, lukewarmness. The sacrifice is loathsome, if it be blind, or lame, or blemished:
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(9) doctrine (DIV2)
766
Image 10
2017
that is, if men bring to Gods seruice the loue of any foule sinne, the seruice is lothsome, Malach. 1. So,
that is, if men bring to God's service the love of any foul sin, the service is loathsome, Malachi 1. So,
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(9) doctrine (DIV2)
766
Image 10
2018
if mens hearts be carried away with continuall distractions, that seruice is lost:
if men's hearts be carried away with continual distractions, that service is lost:
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(9) doctrine (DIV2)
766
Image 10
2019
this is, To come neer to God with our lips, when our harts are farre from him.
this is, To come near to God with our lips, when our hearts Are Far from him.
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(9) doctrine (DIV2)
766
Image 10
2020
Hypocrisie is leauen, as beloued sin is hony; both forbidden.
Hypocrisy is leaven, as Beloved since is honey; both forbidden.
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(9) doctrine (DIV2)
766
Image 10
2021
Again, when a man comes to God's work, and hath not forgiuen his brother, hee keeps the Feast with some leauen: his Passeouer is defiled;
Again, when a man comes to God's work, and hath not forgiven his brother, he keeps the Feast with Some leaven: his Passover is defiled;
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(9) doctrine (DIV2)
766
Image 10
2022
nor can his own sinnes be forgiuen, because he forgiues not, Mat. 6. 1. Cor. 5.8.
nor can his own Sins be forgiven, Because he forgives not, Mathew 6. 1. Cor. 5.8.
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(9) doctrine (DIV2)
766
Image 10
2023
Finally, luke-warmnesse is like a vomit to God, when wee are neither hot nor cold. They are lothed like the Laodiceans, Reuel. 3. There are other things wonderfull pleasing to God: as,
Finally, lukewarmness is like a vomit to God, when we Are neither hight nor cold. They Are loathed like the Laodiceans, Revel. 3. There Are other things wonderful pleasing to God: as,
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(9) doctrine (DIV2)
766
Image 10
2024
First, when a man doth whatsoeuer he doth, in the Name of Christ:
First, when a man does whatsoever he does, in the Name of christ:
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(9) doctrine (DIV2)
768
Image 10
2025
this is the Altar that sanctifieth the gift, and the sacrifices are heer acceptable through Iesus Christ, Heb. 13.15. Col. 3.17.
this is the Altar that Sanctifieth the gift, and the Sacrifices Are her acceptable through Iesus christ, Hebrew 13.15. Col. 3.17.
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(9) doctrine (DIV2)
768
Image 10
2026
Secondly, when our works are soundly powdered, with salt, that is, when we soundly confess our owne vnworthinesse,
Secondly, when our works Are soundly powdered, with salt, that is, when we soundly confess our own unworthiness,
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(9) doctrine (DIV2)
769
Image 10
2027
and giue all glory to God in Iesus Christ. Thirdly, when wee loue mercy and piety, accounting it our delight to doo God's will,
and give all glory to God in Iesus christ. Thirdly, when we love mercy and piety, accounting it our delight to do God's will,
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(9) doctrine (DIV2)
769
Image 10
2028
and thinking our selues greatly honoured, to bee admitted to doo this seruice, Mic. 6.8. 2. Cor. 8.5.
and thinking our selves greatly honoured, to be admitted to do this service, Mic. 6.8. 2. Cor. 8.5.
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(9) doctrine (DIV2)
770
Image 10
2029
Fourthly, when we can bring faith, that is, a heart well perswaded of God, so as wee can beleeue all good of him and his mercy.
Fourthly, when we can bring faith, that is, a heart well persuaded of God, so as we can believe all good of him and his mercy.
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(9) doctrine (DIV2)
771
Image 10
2030
Without faith no man can please God, Heb. 11.6. and God takes no delight in him that withdraweth himself through vnbelief, Heb. 10.36, 37. Fiftly, when it is our euery-daies work.
Without faith no man can please God, Hebrew 11.6. and God Takes no delight in him that withdraweth himself through unbelief, Hebrew 10.36, 37. Fifty, when it is our everydays work.
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(9) doctrine (DIV2)
771
Image 10
2031
Sacrifice will please God, if it be continuall, Hebrewes 13.15. Thus of the second thing.
Sacrifice will please God, if it be continual, Hebrews 13.15. Thus of the second thing.
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(9) doctrine (DIV2)
772
Image 10
2032
Thirdly, wee may knowe, that our sacrifice is accepted, if the Lord burn it to ashes with fire from heauen.
Thirdly, we may know, that our sacrifice is accepted, if the Lord burn it to Ashes with fire from heaven.
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(9) doctrine (DIV2)
774
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2033
Thus God did put a difference between the sacrifice of Cain and Abel, by some visible signe:
Thus God did put a difference between the sacrifice of Cain and Abel, by Some visible Signen:
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(9) doctrine (DIV2)
774
Image 10
2034
and though wee may not limit God, and expect he should answer vs by visible signes,
and though we may not limit God, and expect he should answer us by visible Signs,
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(9) doctrine (DIV2)
774
Image 10
2035
yet God hath not left vs without testimony of his fauour.
yet God hath not left us without testimony of his favour.
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(9) doctrine (DIV2)
774
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2076
and perfect to euery good word and worke.
and perfect to every good word and work.
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(10) doctrine (DIV2)
791
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2036
For, by his word of promise, and by his Spirit bearing witnes to our spirits, hath hee manifested euen from heauen his acceptation:
For, by his word of promise, and by his Spirit bearing witness to our spirits, hath he manifested even from heaven his acceptation:
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(9) doctrine (DIV2)
774
Image 10
2037
and in particular, when the beleeuer stands before the Lord with his sacrifice duely offered;
and in particular, when the believer Stands before the Lord with his sacrifice duly offered;
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(9) doctrine (DIV2)
774
Image 10
2038
when the Lord doth •uddenly fill his heart with the cloud of his presence, or warm his soule with the ioyes of the holy Ghost;
when the Lord does •uddenly fill his heart with the cloud of his presence, or warm his soul with the Joys of the holy Ghost;
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(9) doctrine (DIV2)
774
Image 10
2039
what is this but the signe of his acceptation?
what is this but the Signen of his acceptation?
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(9) doctrine (DIV2)
774
Image 10
2040
Question. What if we be accepted in our seruice of God? what great thing is that to vs?Question. What if we be accepted in our service of God? what great thing is that to us?
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(9) doctrine (DIV2)
775
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2041
Answ. When God accepts thine offrings, thou maist be assured of three things. First, that all thy sins bee forgiuen thee.Answer When God accepts thine offerings, thou Mayest be assured of three things. First, that all thy Sins be forgiven thee.
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(9) doctrine (DIV2)
776
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2042
God hath purged away thine iniquity: he hath receiued an atonement in Iesus Christ, Psal 65.2, 3.
God hath purged away thine iniquity: he hath received an atonement in Iesus christ, Psalm 65.2, 3.
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(9) doctrine (DIV2)
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2043
Secondly, God is exceedingly delighted in them. Thy sacrifice is a sweet smell vnto God: he reioyceth ouer thee with ioy, Phil. 4.18.
Secondly, God is exceedingly delighted in them. Thy sacrifice is a sweet smell unto God: he rejoices over thee with joy, Philip 4.18.
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(9) doctrine (DIV2)
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2044
Thirdly, it is a pledge vnto thee, that God wil supply all thy necessities out of the riches of his glory, in Iesus Christ our Sauiour, Phil. 4.19.
Thirdly, it is a pledge unto thee, that God will supply all thy necessities out of the riches of his glory, in Iesus christ our Saviour, Philip 4.19.
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(9) doctrine (DIV2)
779
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2045
Verse 6. Verse 6.
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2046
Wherfore also it is contained in the Scripture, Behold, I put in Sion a chief corner-stone, elect and precious:
Wherefore also it is contained in the Scripture, Behold, I put in Sion a chief cornerstone, elect and precious:
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(10) doctrine (DIV2)
780
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2047
and hee that beleeueth therein, shall not be ashamed. HItherto of the proposition of the exhortation. The confirmation follows:
and he that Believeth therein, shall not be ashamed. HItherto of the proposition of the exhortation. The confirmation follows:
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(10) doctrine (DIV2)
780
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2048
where the Apostle giues reasons why wee should make our recourse to Christ, to seek holinesse of life from him; and the reasons are two.
where the Apostle gives Reasons why we should make our recourse to christ, to seek holiness of life from him; and the Reasons Are two.
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2049
The first is taken from the testimony of God, verses 6, 7, 8. The other is taken from the consideration of the excellent priuiledges of Christians,
The First is taken from the testimony of God, Verses 6, 7, 8. The other is taken from the consideration of the excellent privileges of Christians,
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(10) doctrine (DIV2)
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2050
vnto which they are brought by Christ, verses 9, 10. The testimony of God is both cited, verse 6. and expounded, verses 7, 8. In the testimony of God, obserue first, where it is to be found, viz. In Scripture: secondly,
unto which they Are brought by christ, Verses 9, 10. The testimony of God is both cited, verse 6. and expounded, Verses 7, 8. In the testimony of God, observe First, where it is to be found, viz. In Scripture: secondly,
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(10) doctrine (DIV2)
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2051
how it is there, It is contained there: thirdly, what is testified.
how it is there, It is contained there: Thirdly, what is testified.
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(10) doctrine (DIV2)
781
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2052
Now, the matter testified concerns either the giuing of Christ for the good of the Church;
Now, the matter testified concerns either the giving of christ for the good of the Church;
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(10) doctrine (DIV2)
781
Image 10
2053
or the safety of the Christian that by faith receiueth Christ.
or the safety of the Christian that by faith receiveth christ.
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(10) doctrine (DIV2)
781
Image 10
2054
The giuing of Christ is exprest in these words, Behold, I lay in Sion a chief corner stone, elect, precious:
The giving of christ is expressed in these words, Behold, I lay in Sion a chief corner stone, elect, precious:
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(10) doctrine (DIV2)
782
Image 10
2055
the safety and happinesse of the Christian that receiueth Christ, in these words; And hee that beleeues in him, shall not be confounded.
the safety and happiness of the Christian that receiveth christ, in these words; And he that believes in him, shall not be confounded.
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(10) doctrine (DIV2)
782
Image 10
2056
First, of the place where this testimony is found, viz. in the Scripture.
First, of the place where this testimony is found, viz. in the Scripture.
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(10) doctrine (DIV2)
783
Image 10
2057
By the Scripture, is vsually meant all the Books of the old and new Testament, written after an extraordinary manner by inspiration of the holy Ghost.
By the Scripture, is usually meant all the Books of the old and new Testament, written After an extraordinary manner by inspiration of the holy Ghost.
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(10) doctrine (DIV2)
784
Image 10
2058
But heer he means it of the Books of the old Testament; but yet so, as the word doth agree to all the Books of both Testaments.
But her he means it of the Books of the old Testament; but yet so, as the word does agree to all the Books of both Testaments.
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(10) doctrine (DIV2)
784
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2059
Now, this very word giues vs occasion to consider of the nature of these Books, and of their vse, and of their excellency, and of their harmony.
Now, this very word gives us occasion to Consider of the nature of these Books, and of their use, and of their excellency, and of their harmony.
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(10) doctrine (DIV2)
784
Image 10
2060
These Books are called Scripture, because they contain in writing, the whole will of God, necessary to be knowne of vs:
These Books Are called Scripture, Because they contain in writing, the Whole will of God, necessary to be known of us:
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(10) doctrine (DIV2)
785
Image 10
2061
they are the Treasures of all truth.
they Are the Treasures of all truth.
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(10) doctrine (DIV2)
785
Image 10
2062
The doctrine, which was before deliuered by tradition for 2000 yeers, was afterwards written down and explained in these Books:
The Doctrine, which was before Delivered by tradition for 2000 Years, was afterwards written down and explained in these Books:
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(10) doctrine (DIV2)
785
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so as nothing needfull was left out or omitted.
so as nothing needful was left out or omitted.
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(10) doctrine (DIV2)
785
Image 10
2064
Secondly, this word imports the excellency of the Bible aboue all other bookes, because it is called Scripture:
Secondly, this word imports the excellency of the bible above all other books, Because it is called Scripture:
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(10) doctrine (DIV2)
786
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as if no other writings were worthy to be mentioned in comparison of these. The Scripture exceedes all others in diuers respects.
as if not other writings were worthy to be mentioned in comparison of these. The Scripture exceeds all Others in diverse respects.
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(10) doctrine (DIV2)
786
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2066
First, because these writings were inspired all of the holy Ghost, 2. Tim. 3.17. 2. Pet. 1.21. so were no other writings. First, Because these writings were inspired all of the holy Ghost, 2. Tim. 3.17. 2. Pet. 1.21. so were no other writings.
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(10) doctrine (DIV2)
787
Image 10
2067
Secondly, those writings containe a wisdome far aboue all that, that can be had by the Princes and men of this world, the platforme of the wisdome that is in God himselfe, 1. Cor. 6.7.
Secondly, those writings contain a Wisdom Far above all that, that can be had by the Princes and men of this world, the platform of the Wisdom that is in God himself, 1. Cor. 6.7.
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(10) doctrine (DIV2)
788
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2068
Thirdly, they were penned by more excellent men then any other writings, the greatest, wisest, holiest men;
Thirdly, they were penned by more excellent men then any other writings, the greatest, Wisest, Holiest men;
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(10) doctrine (DIV2)
789
Image 10
2069
Moses, Dauid, Salomon, the Prophets, Euangelists, Apostles, &c. Fourthly, they haue such properties, as no other writings haue:Moses, David, Solomon, the prophets, Evangelists, Apostles, etc. Fourthly, they have such properties, as no other writings have:
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(10) doctrine (DIV2)
789
Image 10
2070
they are more perfect, pure, deep, and immutable then any mans writings: These can tame all things necessarie vnto faith, and a good life, 2. Tim. 3.17.18.
they Are more perfect, pure, deep, and immutable then any men writings: These can tame all things necessary unto faith, and a good life, 2. Tim. 3.17.18.
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(10) doctrine (DIV2)
790
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2071
These writings onely are pure, without fault, or error, or any corruption in them, and for depth and maiesty neuer any writings came neere them,
These writings only Are pure, without fault, or error, or any corruption in them, and for depth and majesty never any writings Come near them,
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(10) doctrine (DIV2)
790
Image 10
2072
and for vnchangeablenes, Heauen and earth must passe away, but a iot of Gods Word shall not passe away, Math. 5.24. 1. Pet. 1.23. Fift, If wee consider the effects, that must bee acknowledged to the praise of the Scriptures, which can bee true of no writings besides, no writings can describe God so fully to vs:
and for unchangeableness, Heaven and earth must pass away, but a jot of God's Word shall not pass away, Math. 5.24. 1. Pet. 1.23. Fift, If we Consider the effects, that must be acknowledged to the praise of the Scriptures, which can be true of no writings beside, no writings can describe God so Fully to us:
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(10) doctrine (DIV2)
790
Image 10
2073
no writings do so bring glory to God, no Scripture but this can conuert a soule to God, Heb. 4.12, 13. Other writings may shew vs some faults to bee auoided,
no writings do so bring glory to God, no Scripture but this can convert a soul to God, Hebrew 4.12, 13. Other writings may show us Some Faults to be avoided,
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(10) doctrine (DIV2)
791
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but giue no power to subdue them, Psal. 19.8.
but give no power to subdue them, Psalm 19.8.
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(10) doctrine (DIV2)
791
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The consideration whereof should work in vs a singular loue to this booke aboue all other bookes in the world,
The consideration whereof should work in us a singular love to this book above all other books in the world,
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(10) doctrine (DIV2)
791
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yea aboue all the treasures in the world, we should account them with Dauid more sweet then hony,
yea above all the treasures in the world, we should account them with David more sweet then honey,
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(10) doctrine (DIV2)
791
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2079
and more precious then Gold, Psal. 19.11. Psal. 119.14, 15, 27.
and more precious then Gold, Psalm 19.11. Psalm 119.14, 15, 27.
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(10) doctrine (DIV2)
791
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2080
Thirdly, the third thing may bee noted from hence, is the harmony of all these bookes, they all agree,
Thirdly, the third thing may be noted from hence, is the harmony of all these books, they all agree,
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(10) doctrine (DIV2)
792
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2081
as if they were but one writing, yea one sentence, yea one word:
as if they were but one writing, yea one sentence, yea one word:
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(10) doctrine (DIV2)
792
Image 10
2082
Though the bookes were written by diuers men, yet they agree so perfectly, that they all sound one thing:
Though the books were written by diverse men, yet they agree so perfectly, that they all found one thing:
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(10) doctrine (DIV2)
792
Image 10
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for they were all inspired by the same Spirit of God:
for they were all inspired by the same Spirit of God:
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(10) doctrine (DIV2)
792
Image 10
2084
which should teach vs, when wee meete with doubts, or obiections, or see•ing contradictions, to condemn our owne ignorance,
which should teach us, when we meet with doubts, or objections, or see•ing contradictions, to condemn our own ignorance,
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(10) doctrine (DIV2)
792
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and to be fully resolued, that there is a sweet harmony, though wee doe not see it.
and to be Fully resolved, that there is a sweet harmony, though we do not see it.
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(10) doctrine (DIV2)
792
Image 10
2086
And secondly and especially it should knit our harts to the Scriptures, wee should be affected as with the most delightfull musick of the world, or in the world.
And secondly and especially it should knit our hearts to the Scriptures, we should be affected as with the most delightful music of the world, or in the world.
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(10) doctrine (DIV2)
792
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2087
Fourthly, the fourth thing concernes the vse of Scripture, and so wee may note two things.
Fourthly, the fourth thing concerns the use of Scripture, and so we may note two things.
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(10) doctrine (DIV2)
793
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2088
First, that we must receiue no opinions but what can bee proued by Scripture, To the law and to the testimony:
First, that we must receive no opinions but what can be proved by Scripture, To the law and to the testimony:
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(10) doctrine (DIV2)
793
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2089
if they speak not according to these, it is because there is no truth in them, Isaiah 8. Secondly, we may note hence, that the best men must proue what they teach, by Scripture.
if they speak not according to these, it is Because there is no truth in them, Isaiah 8. Secondly, we may note hence, that the best men must prove what they teach, by Scripture.
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(10) doctrine (DIV2)
793
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2090
If the Apostles did it, who were men priuiledged from error, then much more must other men:
If the Apostles did it, who were men privileged from error, then much more must other men:
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(10) doctrine (DIV2)
793
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2091
wee must beleeue no man, aboue what is written, 1. Cor. 4.6. and he is accursed, that teacheth other things then what is written, Gal. 1.7. though he were an Angel from heauen.
we must believe no man, above what is written, 1. Cor. 4.6. and he is accursed, that Teaches other things then what is written, Gal. 1.7. though he were an Angel from heaven.
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(10) doctrine (DIV2)
793
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2092
Which should teach vs to get proofes into our heads for all that wee beleeue, and to take heed of receiuing traditions euen from good men.
Which should teach us to get proofs into our Heads for all that we believe, and to take heed of receiving traditions even from good men.
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(10) doctrine (DIV2)
793
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2093
For there be traditions on the right hand, as well as on the left, Ioh. 5.39. Acts 17.1. Thes. 5.21.
For there be traditions on the right hand, as well as on the left, John 5.39. Acts 17.1. Thebes 5.21.
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(10) doctrine (DIV2)
793
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2094
Secondly, Thus of the place, where this testimonie is: The manner how it is there, is in the word Contained : It is contained in Scripture. Contained. ] NONLATINALPHABET.
Secondly, Thus of the place, where this testimony is: The manner how it is there, is in the word Contained: It is contained in Scripture. Contained. ].
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(10) doctrine (DIV2)
794
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2095
There is much adoe about the word heer rendred, Contained, among Interpreters: The word sounds actiuely in the Originall, as if it were rendred, doth containe; or he containeth.
There is much ado about the word her rendered, Contained, among Interpreters: The word sounds actively in the Original, as if it were rendered, does contain; or he Containeth.
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(10) doctrine (DIV2)
796
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2096
But the Translators, and many Interpreters think, the actiue is put for the passiue: He containeth, for, It is contained.
But the Translators, and many Interpreters think, the active is put for the passive: He Containeth, for, It is contained.
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(10) doctrine (DIV2)
796
Image 10
2097
If we read it actiuely, then the Name of God must bee supplied thus: Hee, that is, God, contained it in Scripture:
If we read it actively, then the Name of God must be supplied thus: He, that is, God, contained it in Scripture:
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(10) doctrine (DIV2)
797
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2098
noting, that as a singular treasure, God hath placed this Testimonie in Scripture, concerning Christ, and faith in him:
noting, that as a singular treasure, God hath placed this Testimony in Scripture, Concerning christ, and faith in him:
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(10) doctrine (DIV2)
797
Image 10
2099
and sure it is a great treasure, that wee may haue places in the sure Word of God, that so plainely testifie of Christ, and our happines in him:
and sure it is a great treasure, that we may have places in the sure Word of God, that so plainly testify of christ, and our happiness in him:
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(10) doctrine (DIV2)
797
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wee should take great notice of them, and bee much thankfull to God for giuing vs such sentences so briefely,
we should take great notice of them, and be much thankful to God for giving us such sentences so briefly,
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(10) doctrine (DIV2)
797
Image 10
2101
and yet so plainely and fully to informe vs. Some supply the name of Christ, and so they say, Christ containeth, that is, excelleth, as the word may signifie:
and yet so plainly and Fully to inform us some supply the name of christ, and so they say, christ Containeth, that is, excels, as the word may signify:
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(10) doctrine (DIV2)
797
Image 10
2102
Hee is had fully and excellently in Scripture, and in particular in this testimonie of Scripture.
He is had Fully and excellently in Scripture, and in particular in this testimony of Scripture.
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(10) doctrine (DIV2)
798
Image 10
2103
The word rendred ( Contained ) signifies sometimes barely to bee had; sometimes to bee possessed, as Luke 5.9. They were possessed with fear.
The word rendered (Contained) signifies sometime barely to be had; sometime to be possessed, as Lycia 5.9. They were possessed with Fear.
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(10) doctrine (DIV2)
799
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2104
And so we possesse a great treasure in Scripture, when wee haue such Testimonies as these.
And so we possess a great treasure in Scripture, when we have such Testimonies as these.
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(10) doctrine (DIV2)
799
Image 10
2105
There is a Nowne deriued of this Verbe, which is thought by the exactest Diuines, to mean a speciall Section, or portion;
There is a Noun derived of this Verb, which is Thought by the Exactest Divines, to mean a special Section, or portion;
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(10) doctrine (DIV2)
800
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and when it is applied to a place in Scripture, it signifies such a Scripture as is diuided from the rest,
and when it is applied to a place in Scripture, it signifies such a Scripture as is divided from the rest,
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(10) doctrine (DIV2)
800
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2107
as a principall matter either to bee meditated of, or expounded.
as a principal matter either to be meditated of, or expounded.
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(10) doctrine (DIV2)
800
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2108
Such was that speciall portion of Scripture, which the Eunuch had to meditate of, and Philip expounded to him, Acts 8.32. where the word is vsed.
Such was that special portion of Scripture, which the Eunuch had to meditate of, and Philip expounded to him, Acts 8.32. where the word is used.
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(10) doctrine (DIV2)
800
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2109
And so whether the word bee vsed actiuely or passiuely, it commends vnto vs this place of Scripture,
And so whither the word be used actively or passively, it commends unto us this place of Scripture,
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(10) doctrine (DIV2)
800
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2110
and withall shewes vs a way, how to inrich our selues, namely by singling out such choise places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the maine matters of Religion.
and withal shows us a Way, how to enrich our selves, namely by singling out such choice places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the main matters of Religion.
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(10) doctrine (DIV2)
800
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Wee may heere note, what cause we haue of thankfulnes to God, for the helpes wee haue in teaching, seeing wee haue the Chapter and verse quoted to vs, which they had not in the Primitiue Church;
we may Here note, what cause we have of thankfulness to God, for the helps we have in teaching, seeing we have the Chapter and verse quoted to us, which they had not in the Primitive Church;
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(10) doctrine (DIV2)
801
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and withall wee may obserue, that one may haue the profit of the scriptures, though he cannot quote Chapter and verse.
and withal we may observe, that one may have the profit of the Scriptures, though he cannot quote Chapter and verse.
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(10) doctrine (DIV2)
801
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And thus of the second thing concerning this testimonie.
And thus of the second thing Concerning this testimony.
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(10) doctrine (DIV2)
802
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2114
Thirdly, the third followes, which is the matter testified, which concernes either the giuing of Christ,
Thirdly, the third follows, which is the matter testified, which concerns either the giving of christ,
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(10) doctrine (DIV2)
803
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2115
or the safety of the Christian in beleeuing in him. In the words that describe the giuing of Christ obserue:
or the safety of the Christian in believing in him. In the words that describe the giving of christ observe:
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(10) doctrine (DIV2)
803
Image 10
2116
First, the wonder of it in the word ( Behold ): Secondly, the Author of it, God, I lay or put :
First, the wonder of it in the word (Behold): Secondly, the Author of it, God, I lay or put:
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(10) doctrine (DIV2)
804
Image 10
2117
Thirdly, the manner of it, Hee laid him downe, as the stone of a foundation in a building: Fourthly, the place where: In Sion :
Thirdly, the manner of it, He laid him down, as the stone of a Foundation in a building: Fourthly, the place where: In Sion:
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(10) doctrine (DIV2)
804
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noting, that this gift of Christ belongs onely to the Church: Fiftly, what Christ was vnto the Church, viz. a chiefe corner stone, elect, and precious. Behold. ]
noting, that this gift of christ belongs only to the Church: Fifty, what christ was unto the Church, viz. a chief corner stone, elect, and precious. Behold. ]
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(10) doctrine (DIV2)
804
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2119
This word is vsed in Scripture, sometimes to note a thing that is vsually knowne, or ought to bee knowne:
This word is used in Scripture, sometime to note a thing that is usually known, or ought to be known:
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(10) doctrine (DIV2)
806
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2120
so Dauid saith, Behold, I was conceiued in sinne, Psalme 51. Sometimes to note, that some great wonder is spoken of, and must bee much attended.
so David Says, Behold, I was conceived in sin, Psalm 51. Sometime to note, that Some great wonder is spoken of, and must be much attended.
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(10) doctrine (DIV2)
806
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2121
In this place it may note both:
In this place it may note both:
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(10) doctrine (DIV2)
806
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2122
For it is certaine, that the testimonies of Scriptures concerning Christ, ought to bee familiarly knowne of vs,
For it is certain, that the testimonies of Scriptures Concerning christ, ought to be familiarly known of us,
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(10) doctrine (DIV2)
806
Image 10
2123
and this, as an especiall one:
and this, as an especial one:
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(10) doctrine (DIV2)
806
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2124
But I rather think, it is vsed to note the wonder of the work heere mentioned,
But I rather think, it is used to note the wonder of the work Here mentioned,
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(10) doctrine (DIV2)
806
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2125
and so the word may import diuers things vnto vs.
and so the word may import diverse things unto us
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(10) doctrine (DIV2)
806
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2126
First, it was a maruelous work, that God should giue vs his owne Sonne to be our Sauiour,
First, it was a marvelous work, that God should give us his own Son to be our Saviour,
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(10) doctrine (DIV2)
807
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2127
and the fountaine of life to vs. Hence it is, that wee may obserue throughout the Scripture, that God doth set this note of attention and respect, both vpon the generall,
and the fountain of life to us Hence it is, that we may observe throughout the Scripture, that God does Set this note of attention and respect, both upon the general,
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(10) doctrine (DIV2)
807
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and vpon many particulars that concerne Christ, as it were by the Word to pull vs by the eares to make vs attend,
and upon many particulars that concern christ, as it were by the Word to pull us by the ears to make us attend,
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(10) doctrine (DIV2)
807
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2129
or to giue vs a signe; when we should specially listen.
or to give us a Signen; when we should specially listen.
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(10) doctrine (DIV2)
807
Image 10
2130
Thus God brings out Christ to the Church, and tells, how he loues him, and hath resolued vpon it by him to saue both Iewes and Gentiles,
Thus God brings out christ to the Church, and tells, how he loves him, and hath resolved upon it by him to save both Iewes and Gentiles,
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(10) doctrine (DIV2)
807
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2131
and wils them to behold him, and wonder at him, Isaiah 42.1.
and wills them to behold him, and wonder At him, Isaiah 42.1.
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(10) doctrine (DIV2)
807
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2132
So when hee promiseth the comming of Christ, And of the ends of his comming, hee makes a proclamation all the world ouer, that he hath appointed a Sauiour vnto Sion, Thus hee would haue vs wonder at the seruice of the Angels about the time of his birth, Math. 1.20. Luke 2.9, 10. and at the miracle of his conception, that he should bee borne of a Virgin, Mat. 1.21.
So when he promises the coming of christ, And of the ends of his coming, he makes a proclamation all the world over, that he hath appointed a Saviour unto Sion, Thus he would have us wonder At the service of the Angels about the time of his birth, Math. 1.20. Lycia 2.9, 10. and At the miracle of his conception, that he should be born of a Virgae, Mathew 1.21.
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(10) doctrine (DIV2)
807
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2133
and at the Wisemen led by a starre out of the East, Mat. 2.1, 9. and at the opening of the heauens,
and At the Wise men led by a star out of the East, Mathew 2.1, 9. and At the opening of the heavens,
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(10) doctrine (DIV2)
807
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2134
when the voice came downe to testifie, that Christ was the beloued Son of God, in whom he was well pleased, Math. 3.16, 17. and at the seruice, which the Angels did him,
when the voice Come down to testify, that christ was the Beloved Son of God, in whom he was well pleased, Math. 3.16, 17. and At the service, which the Angels did him,
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(10) doctrine (DIV2)
807
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euen the Congregation of the first-born. In this place it must needs mean the Christian Church;
even the Congregation of the firstborn. In this place it must needs mean the Christian Church;
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(10) doctrine (DIV2)
833
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and at his wonderfull abasement for our sakes, Math. 21.5. and especially that hee should sacrifice his owne bodie for our sinnes, 1. Iohn 1.29. Heb. 10.7. and that he is aliue from the dead, and liueth for euer, Reuel. 1.18. and that he hath opened the secret book of Gods counsel, and made it known to the world, Re. 5.5.
and At his wonderful abasement for our sakes, Math. 21.5. and especially that he should sacrifice his own body for our Sins, 1. John 1.29. Hebrew 10.7. and that he is alive from the dead, and lives for ever, Revel. 1.18. and that he hath opened the secret book of God's counsel, and made it known to the world, Re. 5.5.
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(10) doctrine (DIV2)
807
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and that, after such hard times vnder the raign of Antichrist, hee should recollect such troops of Gospellers,
and that, After such hard times under the Reign of Antichrist, he should recollect such troops of Evangelists,
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(10) doctrine (DIV2)
807
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2137
as stood with him on Mount Sion, Reu. 14.1. It were too long to number vp more particulars:
as stood with him on Mount Sion, Reu. 14.1. It were too long to number up more particulars:
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(10) doctrine (DIV2)
807
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Onely thus much wee should learn, that the doctrine of Christ is to be receiued with great affection, attention, and admiration.
Only thus much we should Learn, that the Doctrine of christ is to be received with great affection, attention, and admiration.
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(10) doctrine (DIV2)
807
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Secondly, this word strikes vs like a dart to the heart:
Secondly, this word strikes us like a dart to the heart:
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(10) doctrine (DIV2)
808
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for, it imports, that naturally wee are extremely carelesse and stupid in this great doctrine concerning Christ & faith in vs. For,
for, it imports, that naturally we Are extremely careless and stupid in this great Doctrine Concerning christ & faith in us For,
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(10) doctrine (DIV2)
808
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when God cals for attention, it implies, that we are maruellous slowe of heart to vnderstand,
when God calls for attention, it Implies, that we Are marvelous slow of heart to understand,
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(10) doctrine (DIV2)
808
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or with affection to receiue the doctrine.
or with affection to receive the Doctrine.
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(10) doctrine (DIV2)
808
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Let the vse of all be then, to striue with our owne hearts, and to awake from this heauinesse and sleepinesse,
Let the use of all be then, to strive with our own hearts, and to awake from this heaviness and sleepiness,
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(10) doctrine (DIV2)
808
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and with all our soules to praise God, with endlesse admiration of his goodnes to vs, in giuing vs his Sonne.
and with all our Souls to praise God, with endless admiration of his Goodness to us, in giving us his Son.
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(10) doctrine (DIV2)
808
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Thus of the wonder of it. 2. The Author of it follows. I lay or put. ]
Thus of the wonder of it. 2. The Author of it follows. I lay or put. ]
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(10) doctrine (DIV2)
809
Image 10
2146
God would haue vs to take speciall notice of it, that it is he, that was the Author of this glorious worke.
God would have us to take special notice of it, that it is he, that was the Author of this glorious work.
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(10) doctrine (DIV2)
812
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He is the work-master, the chief master builder. It is Gods worke, and the knowledge of this may serue for diuers vses.
He is the workmaster, the chief master builder. It is God's work, and the knowledge of this may serve for diverse uses.
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(10) doctrine (DIV2)
812
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2148
For first, it should direct our thankfulnes, wee should giue glory to God, and praise his rich grace. For First, it should Direct our thankfulness, we should give glory to God, and praise his rich grace.
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(10) doctrine (DIV2)
813
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2149
Hee will not lose his thanks for Christ.
He will not loose his thanks for christ.
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(10) doctrine (DIV2)
813
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2150
He holds himselfe much honoured, when wee praise him for so great a gift as Christ.
He holds himself much honoured, when we praise him for so great a gift as christ.
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(10) doctrine (DIV2)
813
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2151
Secondly, it should much strengthen our faith, and make vs beleeue the loue of God, and his willingnes to bee reconciled. He is the party offended;
Secondly, it should much strengthen our faith, and make us believe the love of God, and his willingness to be reconciled. He is the party offended;
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(10) doctrine (DIV2)
814
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and if he were hard to be pleased, he would neuer haue sought out such a proiect for reconciliation:
and if he were hard to be pleased, he would never have sought out such a project for reconciliation:
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(10) doctrine (DIV2)
814
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2153
Besides, what can God deny vs, if he can giue vs his owne Son? and who is pleased also in his Word to signify so much,
Beside, what can God deny us, if he can give us his own Son? and who is pleased also in his Word to signify so much,
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(10) doctrine (DIV2)
814
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2154
and commanded it by his seruants to bee told to the parties offending, that he hath found out such a way of perfect peace.
and commanded it by his Servants to be told to the parties offending, that he hath found out such a Way of perfect peace.
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(10) doctrine (DIV2)
814
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2155
Thirdly, we should hence be comforted in all the straits of godlines:
Thirdly, we should hence be comforted in all the straits of godliness:
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(10) doctrine (DIV2)
815
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when the Lord goeth about to lay the foundation of grace in our hearts, and to forme Christ in vs, we should remember it is the Lords work, and it shall prosper;
when the Lord Goes about to lay the Foundation of grace in our hearts, and to Form christ in us, we should Remember it is the lords work, and it shall prosper;
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(10) doctrine (DIV2)
815
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if the Lord will haue it go on, who can hinder it? The gates of Hell shall not preuaile against it,
if the Lord will have it go on, who can hinder it? The gates of Hell shall not prevail against it,
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(10) doctrine (DIV2)
815
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when God builds it vpon this Rock.
when God builds it upon this Rock.
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(10) doctrine (DIV2)
815
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Fourthly, it should teach vs in al other distresses to trust vpon God, and neuer be afraid of the oppositions of men,
Fourthly, it should teach us in all other Distresses to trust upon God, and never be afraid of the oppositions of men,
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(10) doctrine (DIV2)
816
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2160
or the impediments of our deliuerance.
or the impediments of our deliverance.
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(10) doctrine (DIV2)
816
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2161
For what shall restraine Gods mercy from vs? If the Lord can bring about such a worke as this, to found Sion, by laying Christ as the chiefe corner stone in her;
For what shall restrain God's mercy from us? If the Lord can bring about such a work as this, to found Sion, by laying christ as the chief corner stone in her;
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(10) doctrine (DIV2)
816
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2162
then we may trust him in lesse matters.
then we may trust him in less matters.
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(10) doctrine (DIV2)
816
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2163
The Lord will accomplish all the Counsell of his will, and he that hath promised, that all shall worke together for the best, will performe it.
The Lord will accomplish all the Counsel of his will, and he that hath promised, that all shall work together for the best, will perform it.
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(10) doctrine (DIV2)
816
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2164
To this end hee pleades this worke of founding Christ in the womb of a Virgin, of purpose to giue them thereby a signe of deliuerance:
To this end he pleads this work of founding christ in the womb of a Virgae, of purpose to give them thereby a Signen of deliverance:
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(10) doctrine (DIV2)
816
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2165
then, in a temporal affliction it is easy for him to saue vs and deliuer vs from all our troubles, that can giue vs a Sauiour for all our sinnes.
then, in a temporal affliction it is easy for him to save us and deliver us from all our Troubles, that can give us a Saviour for all our Sins.
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(10) doctrine (DIV2)
816
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2166
Lastly, Ministers that are but vnder-Masons & Carpēters, must learn to take al their directions at god, both to see to it, that they lay no other foundation,
Lastly, Ministers that Are but vnder-Masons & Carpenters, must Learn to take all their directions At god, both to see to it, that they lay no other Foundation,
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(10) doctrine (DIV2)
817
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2167
then what God hath laid, which is Iesus Christ, and in all things to be faithfull in good workes,
then what God hath laid, which is Iesus christ, and in all things to be faithful in good works,
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(10) doctrine (DIV2)
817
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as such as must make their accounts to God. And thus of the Author. Thirdly, The time followes. I lay or put. ]
as such as must make their accounts to God. And thus of the Author. Thirdly, The time follows. I lay or put. ]
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(10) doctrine (DIV2)
817
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2169
Hee speakes in the present time, yet meaneth it of a thing to bee accomplished in the time to come.
He speaks in the present time, yet means it of a thing to be accomplished in the time to come.
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(10) doctrine (DIV2)
821
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For God laid Christ downe, as the corner stone, partly in his Incarnation, when he sent him into the world in the flesh to take our nature;
For God laid christ down, as the corner stone, partly in his Incarnation, when he sent him into the world in the Flesh to take our nature;
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(10) doctrine (DIV2)
821
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and partly he is said to lay down this corner stone, when spiritually by meanes hee formes Christ in the hearts of men in the visible Church.
and partly he is said to lay down this corner stone, when spiritually by means he forms christ in the hearts of men in the visible Church.
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(10) doctrine (DIV2)
821
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2172
Now the Lord speaketh in the present time, I doo lay, for diuers reasons.
Now the Lord speaks in the present time, I do lay, for diverse Reasons.
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(10) doctrine (DIV2)
821
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2173
First, To signify, that the care of that busines was then in his head, he was plotting about it, & did continually minde it.
First, To signify, that the care of that business was then in his head, he was plotting about it, & did continually mind it.
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Secondly, to signify, that howsoeuer the maine worke of the open restoring of the world by Christ, in the calling of the Gentiles, was long after to be done,
Secondly, to signify, that howsoever the main work of the open restoring of the world by christ, in the calling of the Gentiles, was long After to be done,
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yet God did spiritually forme Christ in the hearts of the remnant, so as at all times hee did more or lesse further his building.
yet God did spiritually Form christ in the hearts of the remnant, so as At all times he did more or less further his building.
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Thirdly, to note the certainty of the accomplishment of it, he saith, he did then do it, to assure them, it should as certainely be done,
Thirdly, to note the certainty of the accomplishment of it, he Says, he did then do it, to assure them, it should as Certainly be done,
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as if it were then done: which should teach vs to beleeue God, and neuer limit him.
as if it were then done: which should teach us to believe God, and never limit him.
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(10) doctrine (DIV2)
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When we haue his promise, let vs reckon vpon it: if God promise vs any thing, it is as sure as if we had it. Thus of the time.
When we have his promise, let us reckon upon it: if God promise us any thing, it is as sure as if we had it. Thus of the time.
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Fourthly, The manner followes, noted in the word Laid. I lay.
Fourthly, The manner follows, noted in the word Laid. I lay.
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There are many things imported vnder this similitude, that Christ is laid, as the Mason laies the chief corner stone in the earth. For it imports,
There Are many things imported under this similitude, that christ is laid, as the Mason lays the chief corner stone in the earth. For it imports,
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First, The diuine nature of Christ, that he was before he was incarnate, as the corner-stone was,
First, The divine nature of christ, that he was before he was incarnate, as the cornerstone was,
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before it was laid for a foundation. Christ descended from heauen, Eph. 4.7, 9. Secondly, The vnchangeablenes of Gods ordinances concerning the giuing of Christ.
before it was laid for a Foundation. christ descended from heaven, Ephesians 4.7, 9. Secondly, The unchangeableness of God's ordinances Concerning the giving of christ.
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Hee hath laid him as a foundation, that hee would not haue taken vp againe. Thirdly, the hiding of the glory of Christ, and of his life.
He hath laid him as a Foundation, that he would not have taken up again. Thirdly, the hiding of the glory of christ, and of his life.
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He is of singular vse to the church, and the Frame of God's work appeareth in his members:
He is of singular use to the Church, and the Frame of God's work appears in his members:
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but Christ himself is hid with God, Col. 3.3. He is like the stone hidden in the earth:
but christ himself is hid with God, Col. 3.3. He is like the stone hidden in the earth:
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hee is buried in the ground:
he is buried in the ground:
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and therefore wee should be the more patient, if our life be hid also with God.
and Therefore we should be the more patient, if our life be hid also with God.
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Fourthly, it may be, by this tearm the mystery of the birth and conception of Christ is intimated.
Fourthly, it may be, by this term the mystery of the birth and conception of christ is intimated.
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God digged the ground of our natures in the womb of Christ, that hee might lay Christ there, &c. Fiftly, so it may likewise import the sanctification of the humane nature of Christ;
God dug the ground of our nature's in the womb of christ, that he might lay christ there, etc. Fifty, so it may likewise import the sanctification of the humane nature of christ;
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who was qualified, as the stone is squared when it is laied down. Thus of the manner. The place follows. In Sion. ]
who was qualified, as the stone is squared when it is laid down. Thus of the manner. The place follows. In Sion. ]
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(10) doctrine (DIV2)
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Sion, for certain, was a Fort of the Iebusites, built on a hill close to Ierusalem;
Sion, for certain, was a Fort of the Jebusites, built on a hill close to Ierusalem;
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which was taken by Dauid, and called the City of Dauid, 2. Sam. 5, 7; the Temple being afterwards built heer.
which was taken by David, and called the city of David, 2. Sam. 5, 7; the Temple being afterwards built her.
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The Church of the Iewes was cald Sion, because heer they assembled:
The Church of the Iewes was called Sion, Because her they assembled:
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and so afterwards it was the title giuen to the Church of God, both of Iewes and Gentiles, that agree in one faith and true Religion, Zach. 10.11.
and so afterwards it was the title given to the Church of God, both of Iewes and Gentiles, that agree in one faith and true Religion, Zach 10.11.
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And in especiall, by Sion is meant the place of the assembly of the Saints, the Sanctuary.
And in especial, by Sion is meant the place of the assembly of the Saints, the Sanctuary.
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In the twelfth to the Hebrews, verse 22. it is thought to signifie the saints in heauen,
In the twelfth to the Hebrews, verse 22. it is Thought to signify the Saints in heaven,
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in which, GOD built the new world, laying the foundation in Christ incarnate, which began in Ierusalem,
in which, GOD built the new world, laying the Foundation in christ incarnate, which began in Ierusalem,
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euen at Sion in the Letter.
even At Sion in the letter.
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Now, when the Lord cals his Church by this name of Sion, it is to import diuers things;
Now, when the Lord calls his Church by this name of Sion, it is to import diverse things;
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partly to tell vs what we were by nature, and partly to tell vs what we are by his grace and fauour.
partly to tell us what we were by nature, and partly to tell us what we Are by his grace and favour.
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By nature, what were our assemblies but Forts of Iebusites, in which multitudes of Iocusts swarmed? we were Canaanites, enemies to God and all true religion:
By nature, what were our assemblies but Forts of Jebusites, in which Multitudes of Iocusts swarmed? we were Canaanites, enemies to God and all true Religion:
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(10) doctrine (DIV2)
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we were the halt and the blind, mentioned, Mic. 4.6, 7; alluding to that in 2. Sam. 5.6, 7. But, being conquered by Dauid our King,
we were the halt and the blind, mentioned, Mic. 4.6, 7; alluding to that in 2. Sam. 5.6, 7. But, being conquered by David our King,
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euen Christ the Sonne of Dauid, we are new fortified for his vse, and our estate is fitly resembled by Sion.
even christ the Son of David, we Are new fortified for his use, and our estate is fitly resembled by Sion.
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1. The Church is like Mount Sion for visibility. Christians are like a City on a hill:
1. The Church is like Mount Sion for visibility. Christians Are like a city on a hill:
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they are such as all sorts of men easily take notice of;
they Are such as all sorts of men Easily take notice of;
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not that the men of the world are in loue with Christians, but many times out of the hatred of the truth set they eies and thoughts vpon them, Matthew 5, &c.
not that the men of the world Are in love with Christians, but many times out of the hatred of the truth Set they eyes and thoughts upon them, Matthew 5, etc.
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Secondly, the godly are like Mount Sion for vnremoueablenesse: they that trust in the Lord, are like a mountain:
Secondly, the godly Are like Mount Sion for vnremoueablenesse: they that trust in the Lord, Are like a mountain:
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men may as soon remooue a mountain, as remoue them from God, and happinesse in God, Psal. 126.1.
men may as soon remove a mountain, as remove them from God, and happiness in God, Psalm 126.1.
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Thirdly, the Church is like Sion in respect of Gods habitation there: God dwels there: hee keeps house there, and in the assemblies thereof he feeds his people.
Thirdly, the Church is like Sion in respect of God's habitation there: God dwells there: he keeps house there, and in the assemblies thereof he feeds his people.
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The Sanctuary is Gods foddering place:
The Sanctuary is God's foddering place:
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it is the City of God, the mountain of his holinesse, the City of the great King, the City of the Lord of Hostes:
it is the city of God, the mountain of his holiness, the city of the great King, the city of the Lord of Hosts:
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God shines there, Psalm 48.1, 2, 8. Psalm 50.2. He is known there familiarly, because his dwelling place is there, Psalm 76.1, 2. He hath chosen his Church out of all the world:
God shines there, Psalm 48.1, 2, 8. Psalm 50.2. He is known there familiarly, Because his Dwelling place is there, Psalm 76.1, 2. He hath chosen his Church out of all the world:
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it is the place only which he hath desired:
it is the place only which he hath desired:
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it is his rest for euer, Psalm 132.73, 14, 15. It is the place of the Name of the Lord of hosts, Esay 18.7.
it is his rest for ever, Psalm 132.73, 14, 15. It is the place of the Name of the Lord of hosts, Isaiah 18.7.
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As Dauid by an excellency reckoned Sion to bee his City of residence:
As David by an excellency reckoned Sion to be his city of residence:
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so God doth account of the Church as all he hath, as it were in the world.
so God does account of the Church as all he hath, as it were in the world.
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Fourthly, it may be, that the Church is resembled to Sion for the littlenesse of it, in comparison of the world:
Fourthly, it may be, that the Church is resembled to Sion for the littleness of it, in comparison of the world:
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euen in Sion, that is so much despised, will God lay his corner-stone.
even in Sion, that is so much despised, will God lay his cornerstone.
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(10) doctrine (DIV2)
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Fiftly, but the principall thing heer intended, is, To signifie to vs, that God loues his Church aboue all the world,
Fifty, but the principal thing her intended, is, To signify to us, that God loves his Church above all the world,
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and that he will giue Christ to none but to the Church. Out of Sion there can be no saluation;
and that he will give christ to none but to the Church. Out of Sion there can be no salvation;
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and in Sion there is all happinesse to be had. The consideration heerof may serue vs for many vses.
and in Sion there is all happiness to be had. The consideration hereof may serve us for many uses.
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Vses. First, we should hence inform our selues concerning the excellency of the Church of God aboue all other Assemblies of men in the world.Uses. First, we should hence inform our selves Concerning the excellency of the Church of God above all other Assemblies of men in the world.
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Wee should learn to think of the Assemblies of Christians, as the Sion of God:
we should Learn to think of the Assemblies of Christians, as the Sion of God:
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shee is the Mountain of his holinesse, the ioy of the whole earth, Psal. 48.1, 2. the perfection of beauty, where God shines more than in all the world besides, Psal. 50.2.
she is the Mountain of his holiness, the joy of the Whole earth, Psalm 48.1, 2. the perfection of beauty, where God shines more than in all the world beside, Psalm 50.2.
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The Moon may be confounded, and the Sunne ashamed, when the Lord is pleased to shew himself to raign in Sion,
The Moon may be confounded, and the Sun ashamed, when the Lord is pleased to show himself to Reign in Sion,
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and before his Ancients gloriously, Isaiah 24.23. yea the Church of God is an eternall excellency, Isaiah 60.15. wheras all other glories will vanish.
and before his Ancients gloriously, Isaiah 24.23. yea the Church of God is an Eternal excellency, Isaiah 60.15. whereas all other Glories will vanish.
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And besides, we should hence be informed concerning the necessitie of obtaining saluation in the Church.
And beside, we should hence be informed Concerning the necessity of obtaining salvation in the Church.
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For this text shewes vs, that Christ is no where laid but in Sion, and can no where be found, but in the true Church;
For this text shows us, that christ is no where laid but in Sion, and can no where be found, but in the true Church;
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In Sion onely hath God placed saluation for Israel, his glorie: Onely the godly are Gods Israel :
In Sion only hath God placed salvation for Israel, his glory: Only the godly Are God's Israel:
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Onely in Israel doth God glorie, and onely in Sion can Gods Israel finde saluation, Isaiah 46. vlt.
Only in Israel does God glory, and only in Sion can God's Israel find salvation, Isaiah 46. Ult.
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Secondly, Hence wee should especially bee moued to an effectuall care to make it so,
Secondly, Hence we should especially be moved to an effectual care to make it so,
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(10) doctrine (DIV2)
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since that wee are in the true Church, and that we are true members of Sion,
since that we Are in the true Church, and that we Are true members of Sion,
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and withall wee should striue aboue all things to procure for our selues the ordinances of God in Sion.
and withal we should strive above all things to procure for our selves the ordinances of God in Sion.
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It is said of the godly distressed for want of meanes, that going they went, and weeping they did goe to seek the Lord in Sion with their faces thitherward,
It is said of the godly distressed for want of means, that going they went, and weeping they did go to seek the Lord in Sion with their faces thitherward,
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(10) doctrine (DIV2)
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and with a resolution to bind themselues by couenant to the Lord, to bee any thing hee would haue them to be, onely if they might finde fauor in his eies heerein, Ierem. 50.5.
and with a resolution to bind themselves by Covenant to the Lord, to be any thing he would have them to be, only if they might find favour in his eyes herein, Jeremiah 50.5.
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(10) doctrine (DIV2)
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Quest. Now if you aske mee, how the true members of Sion may bee knowne? Ans. I answer:Quest. Now if you ask me, how the true members of Sion may be known? Ans. I answer:
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(10) doctrine (DIV2)
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first generally, that all that are in Sion are not of Sion, and further that wee must not iudge of true Christians by their number. First generally, that all that Are in Sion Are not of Sion, and further that we must not judge of true Christians by their number.
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(10) doctrine (DIV2)
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Which again should both serue to take down carelesnesse, seeing neuer man could please GOD without faith:
Which again should both serve to take down carelessness, seeing never man could please GOD without faith:
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(10) doctrine (DIV2)
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For God many times takes one of a Tribe, or one of a City, and two of a Tribe, to bring them to Sion, Ierem. 3.14.
For God many times Takes one of a Tribe, or one of a city, and two of a Tribe, to bring them to Sion, Jeremiah 3.14.
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(10) doctrine (DIV2)
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But yet to answer more directly: Thou must be a new creature, or thou art no member of Gods true Sion.
But yet to answer more directly: Thou must be a new creature, or thou art no member of God's true Sion.
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(10) doctrine (DIV2)
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For of euerie one in Sion it must bee said, Hee was borne there, Psal. 86.5.
For of every one in Sion it must be said, He was born there, Psalm 86.5.
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(10) doctrine (DIV2)
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The gates of Sion are to bee opened onely, that a righteous nation may enter in, Esay 26.1, 2. Men may deceiue themselues,
The gates of Sion Are to be opened only, that a righteous Nation may enter in, Isaiah 26.1, 2. Men may deceive themselves,
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(10) doctrine (DIV2)
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but God will not be deceiued. For he hath his fire in Sion, and furnace in Ierusalem:
but God will not be deceived. For he hath his fire in Sion, and furnace in Ierusalem:
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(10) doctrine (DIV2)
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Hee will try euery man, and make his count onely by righteousnes, Esay 31.9. Rom. 9. and therefore the sinners in Sion haue reason to be afraid, Esay 35.14.
He will try every man, and make his count only by righteousness, Isaiah 31.9. Rom. 9. and Therefore the Sinners in Sion have reason to be afraid, Isaiah 35.14.
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And if yet wee would haue signes more particular, wee may trie our selues by these that follow.
And if yet we would have Signs more particular, we may try our selves by these that follow.
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(10) doctrine (DIV2)
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First, Sion is a Virgin, and all the Godly are the Daughters of Sion, and so the chiefe Daughter of a chiefe mother.
First, Sion is a Virgae, and all the Godly Are the Daughters of Sion, and so the chief Daughter of a chief mother.
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(10) doctrine (DIV2)
846
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Now this is a true vertue of a true member of the Church, that his loue is vndefiled towards Christ; Now this is a true virtue of a true member of the Church, that his love is undefiled towards christ;
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(10) doctrine (DIV2)
846
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Hee is not enamored with other things: Hee will haue no other God, but one: Hee accounts all things but drosse and dung in comparison of Christ:
He is not enamored with other things: He will have no other God, but one: He accounts all things but dross and dung in comparison of christ:
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(10) doctrine (DIV2)
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Hee harbours no beloued sinne, but denieth the inticements of it with detestation, and griefe, that hee should euer be so assaulted.
He harbours no Beloved sin, but Denieth the enticements of it with detestation, and grief, that he should ever be so assaulted.
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(10) doctrine (DIV2)
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Secondly, God knoweth his owne in Sion by this signe, that they are they, that mourn in Sion, that are farre from making a mock of sinne:
Secondly, God Knoweth his own in Sion by this Signen, that they Are they, that mourn in Sion, that Are Far from making a mock of sin:
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(10) doctrine (DIV2)
847
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The Lord himselfe is their witnes, that their hearts are heauie by reason of their sinnes,
The Lord himself is their witness, that their hearts Are heavy by reason of their Sins,
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(10) doctrine (DIV2)
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and they knowe no griefe like to the grief for their sinnes, Esay 61.2. Thirdly, thou maist knowe thy estate by thy subiection to Christ and his ordinances:
and they know no grief like to the grief for their Sins, Isaiah 61.2. Thirdly, thou Mayest know thy estate by thy subjection to christ and his ordinances:
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(10) doctrine (DIV2)
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For God hath set his King in Sion.
For God hath Set his King in Sion.
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(10) doctrine (DIV2)
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Now if thy Soueraigne bee in Heauen, and thou canst bee willing to be ruled by his ordinances, this will bee a comfortable testimonie to thee:
Now if thy Sovereign bee in Heaven, and thou Canst be willing to be ruled by his ordinances, this will be a comfortable testimony to thee:
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(10) doctrine (DIV2)
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as contrariwise, if thou dislike his gouernment, and wouldst faine cast his yoake from thee, so as this man may not rule ouer thee:
as contrariwise, if thou dislike his government, and Wouldst feign cast his yoke from thee, so as this man may not Rule over thee:
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(10) doctrine (DIV2)
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thou art of the number of the people, but not of Gods people, Psal. 2.6. Thus of the second vse.
thou art of the number of the people, but not of God's people, Psalm 2.6. Thus of the second use.
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(10) doctrine (DIV2)
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Thirdly, wee should bee carefull to celebrate the praises of God, yea and therefore carefull for all the goodnes he shewes vnto vs in Sion: Praise should waite for him.
Thirdly, we should be careful to celebrate the praises of God, yea and Therefore careful for all the Goodness he shows unto us in Sion: Praise should wait for him.
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(10) doctrine (DIV2)
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and withall it should much perswade vs, to get and preserue faith, seeing wee haue such a cloud of witnesses;
and withal it should much persuade us, to get and preserve faith, seeing we have such a cloud of Witnesses;
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(10) doctrine (DIV2)
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The Lord is great, and greatly to bee praised in Sion, the Cittie of our God, Psal. 48.1. Psal. 147.12. Esay 51.16. The Lord is great, and greatly to be praised in Sion, the city of our God, Psalm 48.1. Psalm 147.12. Isaiah 51.16.
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(10) doctrine (DIV2)
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All that serue the Lord in Sion, and are refreshed with the comforts of his presence, should get large hearts both for admiration,
All that serve the Lord in Sion, and Are refreshed with the comforts of his presence, should get large hearts both for admiration,
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(10) doctrine (DIV2)
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and celebration of his goodnes, Psal. 134. the whole Psalme. Come, say the godly, Ierem. 31.10.
and celebration of his Goodness, Psalm 134. the Whole Psalm. Come, say the godly, Jeremiah 31.10.
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(10) doctrine (DIV2)
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let vs declare the worke of the Lord in Sion, &c.
let us declare the work of the Lord in Sion, etc.
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(10) doctrine (DIV2)
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Fourthly, since Sion is the place, where the Lord keepes house, and giues entertainment to all his followers, wee should call one vpon another to goe vp to the Lord in Sion;
Fourthly, since Sion is the place, where the Lord keeps house, and gives entertainment to all his followers, we should call one upon Another to go up to the Lord in Sion;
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(10) doctrine (DIV2)
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wee should run thither to the bountifulnes of the Lord, and in all our wants shew our selues instructed in this point, by making our recourse vnto Sion,
we should run thither to the bountifulness of the Lord, and in all our Wants show our selves instructed in this point, by making our recourse unto Sion,
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(10) doctrine (DIV2)
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as the place where God is pleased most readily to declare his shining mercies, Ierem. 31.6, 12. Fiftly, we should be stirred vp to much praier for the accomplishment of the building of God in Sion;
as the place where God is pleased most readily to declare his shining Mercies, Jeremiah 31.6, 12. Fifty, we should be stirred up to much prayer for the accomplishment of the building of God in Sion;
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(10) doctrine (DIV2)
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Our hearts should long to see this work prosper: Oh that the saluation of Israel were come out of Sion! Psal. 14.1.
Our hearts should long to see this work prosper: O that the salvation of Israel were come out of Sion! Psalm 14.1.
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(10) doctrine (DIV2)
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For Sions sake wee should not hould our peace, Esay 62.1. but still beseech the Lord to doe good to Sion, and build vp the walls of Ierusalem, Psal. 51.20. Sixtly, we should especially be greeued, if we see that Sion prospers not:
For Zions sake we should not hold our peace, Isaiah 62.1. but still beseech the Lord to do good to Sion, and built up the walls of Ierusalem, Psalm 51.20. Sixty, we should especially be grieved, if we see that Sion prospers not:
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(10) doctrine (DIV2)
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Of all iudgements we should most lament the desolation of Sion. The whole booke of Lamentations is spent vpon this subiect:
Of all Judgments we should most lament the desolation of Sion. The Whole book of Lamentations is spent upon this Subject:
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(10) doctrine (DIV2)
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Wee should hang our harpes vpon the willowes, if we remember, that Sion lieth waste, and there be none to build her vp, Psal. 137. Seuenthly, the especiall vse should be for consolation:
we should hang our harps upon the willows, if we Remember, that Sion lies waste, and there be none to built her up, Psalm 137. Seuenthly, the especial use should be for consolation:
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(10) doctrine (DIV2)
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If the Lord doe vs good in Sion, wee should account it a maruelous felicitie,
If the Lord do us good in Sion, we should account it a marvelous felicity,
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(10) doctrine (DIV2)
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if the lord admit vs to be members of the true Church in places where Gods work prospers.
if the lord admit us to be members of the true Church in places where God's work prospers.
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(10) doctrine (DIV2)
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The Lord giues this promise in Esay to comfort them against all the miseries were outwardly to fall vpon them:
The Lord gives this promise in Isaiah to Comfort them against all the misery's were outwardly to fallen upon them:
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(10) doctrine (DIV2)
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This work should make amends for all other troubles:
This work should make amends for all other Troubles:
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(10) doctrine (DIV2)
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If God build vs vp in spirituall things, hee giues vs double for all outward crosses:
If God built us up in spiritual things, he gives us double for all outward Crosses:
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(10) doctrine (DIV2)
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we should striue with our owne hearts to be exceedingly affected with the happines of our owne condition on earth,
we should strive with our own hearts to be exceedingly affected with the happiness of our own condition on earth,
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(10) doctrine (DIV2)
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when we know our interest in Sion:
when we know our Interest in Sion:
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(10) doctrine (DIV2)
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wee should liue without feare, yea euerlasting ioy should bee vpon our heads, and sorrow & mourning should flee away, Esay 31.10.
we should live without Fear, yea everlasting joy should be upon our Heads, and sorrow & mourning should flee away, Isaiah 31.10.
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(10) doctrine (DIV2)
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and the rather, if wee consider the prerogatiues of Sion aboue all the world besides, for, First, the Lord dwells there:
and the rather, if we Consider the prerogatives of Sion above all the world beside, for, First, the Lord dwells there:
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(10) doctrine (DIV2)
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It is the Palace of his residence on earth, as hath beene shewed before. Secondly, the fauor of God shines there:
It is the Palace of his residence on earth, as hath been showed before. Secondly, the favour of God shines there:
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(10) doctrine (DIV2)
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Hee delightes in his people, and ioyes in all the members of Sion: He reioiceth ouer them with ioy, Zeph. 3.15, 16, 17. Psal. 86.2.
He delights in his people, and Joys in all the members of Sion: He Rejoiceth over them with joy, Zephaniah 3.15, 16, 17. Psalm 86.2.
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(10) doctrine (DIV2)
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Thirdly, in Sion we are loosed from our fetters and bonds. It is a place, where the Captiues goe free:
Thirdly, in Sion we Are loosed from our fetters and bonds. It is a place, where the Captives go free:
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(10) doctrine (DIV2)
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The Lord turnes back the captiuitie of his people, Psal. 14.7. Fourthly, in her Palaces God is knowne for a refuge in all distresses, Psal. 48.3. There is wonderfull safetie there:
The Lord turns back the captivity of his people, Psalm 14.7. Fourthly, in her Palaces God is known for a refuge in all Distresses, Psalm 48.3. There is wonderful safety there:
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(10) doctrine (DIV2)
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The Lord doth mightily preserue and defend his people; wee are safe, if wee be members of the true Church, and haue true grace:
The Lord does mightily preserve and defend his people; we Are safe, if we be members of the true Church, and have true grace:
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(10) doctrine (DIV2)
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the greatest aduersaries labour in vaine, and seeking see, and maruell, and haste away, Psal. 48.11, 12. They shall certainly be confounded,
the greatest Adversaries labour in vain, and seeking see, and marvel, and haste away, Psalm 48.11, 12. They shall Certainly be confounded,
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(10) doctrine (DIV2)
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and turned back, that hate, Sion, Psal. 129.5. Vpon euery place of mount Sion shall be defence. Sion is a quiet habitation.
and turned back, that hate, Sion, Psalm 129.5. Upon every place of mount Sion shall be defence. Sion is a quiet habitation.
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(10) doctrine (DIV2)
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God hath his yeere of recompence for the controuersies of Sion, and his day of Vengance, Esay 34.8. Fiftly, the Lawe comes out of Sion, and the word of the Lord from Ierusalem:
God hath his year of recompense for the controversies of Sion, and his day of Vengeance, Isaiah 34.8. Fifty, the Law comes out of Sion, and the word of the Lord from Ierusalem:
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(10) doctrine (DIV2)
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There we haue directions for our life and for eternall life, Esay 2.3. It is Gods foddering place, there hee giues vs shepheards to feed vs, Ierem. 3.14. Sixtly, the inhabitants of Sion haue all remission of sinnes, and the healing of their infirmities, as the Prophet shews in these words excellently.
There we have directions for our life and for Eternal life, Isaiah 2.3. It is God's foddering place, there he gives us shepherds to feed us, Jeremiah 3.14. Sixty, the inhabitants of Sion have all remission of Sins, and the healing of their infirmities, as the Prophet shows in these words excellently.
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(10) doctrine (DIV2)
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The inhabitant thereof shall not say, I am sick: the people that dwell therein shall bee forgiuen their iniquitie, Esay 33.24. Seuenthly, all the good newes is there to bee had:
The inhabitant thereof shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity, Isaiah 33.24. Seuenthly, all the good news is there to be had:
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(10) doctrine (DIV2)
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we are naturally Athenians, we loue to tell, and heare newes: if we were spiritually so, Oh! how would we reioice in Sion!
we Are naturally Athenians, we love to tell, and hear news: if we were spiritually so, Oh! how would we rejoice in Sion!
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(10) doctrine (DIV2)
861
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whose spirituall glory is to bring good tidings, Esay 40.9. and 41, 27. and 52.7, &c. Eightthly, If the Lord bee displeased with Sion, yet it is but for a moment, hee will returne in euerlasting compassion:
whose spiritual glory is to bring good tidings, Isaiah 40.9. and 41, 27. and 52.7, etc. Eighthly, If the Lord be displeased with Sion, yet it is but for a moment, he will return in everlasting compassion:
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(10) doctrine (DIV2)
861
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It is a sure thing, The Lord will yet haue mercy vpon Sion, Psal. 102.14. Hee will againe comfort Sion, and make his wildernes like Eden, and his Desart like the garden of the Lord, Esay 51.3. Lastly, and specially we should reioice in Sion because the Redeemer comes to Sion, and to them that turne from their transgressions in Iacob, Esay 59.20.
It is a sure thing, The Lord will yet have mercy upon Sion, Psalm 102.14. He will again Comfort Sion, and make his Wilderness like Eden, and his Desert like the garden of the Lord, Isaiah 51.3. Lastly, and specially we should rejoice in Sion Because the Redeemer comes to Sion, and to them that turn from their transgressions in Iacob, Isaiah 59.20.
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(10) doctrine (DIV2)
862
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as for pouerty, or sicknesse, or the like, that is, if it bee good for them.
as for poverty, or sickness, or the like, that is, if it be good for them.
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(10) doctrine (DIV2)
923
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Yea saluation only comes out of Sion, Psal. 14.7. In Sion onely hath God placed saluation for Israel his glory, Esay 46. vlt.
Yea salvation only comes out of Sion, Psalm 14.7. In Sion only hath God placed salvation for Israel his glory, Isaiah 46. Ult.
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(10) doctrine (DIV2)
863
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And therefore we should labour to walk worthie of so great mercies of God, and liue with all contentment, whatsoeuer our outward estate be:
And Therefore we should labour to walk worthy of so great Mercies of God, and live with all contentment, whatsoever our outward estate be:
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(10) doctrine (DIV2)
864
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Euery poore Christian should think themselues aboundantly happie: What shall one answer the messengers of the nations, saith the Prophet! Why thus:
Every poor Christian should think themselves abundantly happy: What shall one answer the messengers of the Nations, Says the Prophet! Why thus:
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(10) doctrine (DIV2)
864
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That the Lord hath founded Sion, and the poore of his people shall trust in it, Esay 14.32.
That the Lord hath founded Sion, and the poor of his people shall trust in it, Isaiah 14.32.
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(10) doctrine (DIV2)
864
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Especially, if wee consider that of the Psalme, that the Lord hath there commanded the blessing,
Especially, if we Consider that of the Psalm, that the Lord hath there commanded the blessing,
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(10) doctrine (DIV2)
864
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euen life for euermore, Psal. 133.3. Thus it should serue for consolation. Eightthly, It imports and imputes also great reproof:
even life for evermore, Psalm 133.3. Thus it should serve for consolation. Eighthly, It imports and imputes also great reproof:
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(10) doctrine (DIV2)
864
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and so to two sorts of men. and so to two sorts of men.
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(10) doctrine (DIV2)
866
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First, to the godly themselues, that liue not comfortably, and are dailie distressed with vnbelief, shal any distresses now make Sion droop? The Lord takes it wonderfully vnkindly, that Sion said, God hath forsaken mee,
First, to the godly themselves, that live not comfortably, and Are daily distressed with unbelief, shall any Distresses now make Sion droop? The Lord Takes it wonderfully unkindly, that Sion said, God hath forsaken me,
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(10) doctrine (DIV2)
867
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and my God hath forgotten mee, and pleades earnestly to proue, that it was false.
and my God hath forgotten me, and pleads earnestly to prove, that it was false.
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(10) doctrine (DIV2)
867
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What, saies the Prophet Micah, is there no King in thee? why doest thou crie out? Mic. 4.8, 9, 10, 11, 12, 13. And the Prophet Ieremie notes it with indignation:
What, Says the Prophet micah, is there no King in thee? why dost thou cry out? Mic. 4.8, 9, 10, 11, 12, 13. And the Prophet Ieremie notes it with Indignation:
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(10) doctrine (DIV2)
867
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Behold, saith he, the voice of the crie of the daughter of my people, because of them that dwell n farre countries:
Behold, Says he, the voice of the cry of the daughter of my people, Because of them that dwell n Far countries:
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(10) doctrine (DIV2)
867
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Is not the Lord in Sion? Is not her King in her? Ierem. 8.19.
Is not the Lord in Sion? Is not her King in her? Jeremiah 8.19.
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(10) doctrine (DIV2)
867
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Secondly, to carelesse and carnall Christians.
Secondly, to careless and carnal Christians.
ord, p-acp j cc j np1.
(10) doctrine (DIV2)
868
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Is the Lord about so great a work, as founding of Sion, and forming Christ in the harts of men? Then wo to them that are at ease in Sion,
Is the Lord about so great a work, as founding of Sion, and forming christ in the hearts of men? Then woe to them that Are At ease in Sion,
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(10) doctrine (DIV2)
868
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and can sit still, and securely neglect so great saluation brought vnto them, Amos 6.1. A corner stone. ]
and can fit still, and securely neglect so great salvation brought unto them, Amos 6.1. A corner stone. ]
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(10) doctrine (DIV2)
868
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Christ is described by these words:
christ is described by these words:
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(10) doctrine (DIV2)
870
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A corner stone, elect and precious ▪ He is likened to the foundation stone in the corner of the building, by which similitude diuers Doctrines are imported, as,A corner stone, elect and precious ▪ He is likened to the Foundation stone in the corner of the building, by which similitude diverse Doctrines Are imported, as,
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(10) doctrine (DIV2)
870
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First, that Christ is the foundation of all the building of grace and godlines in the Church,
First, that christ is the Foundation of all the building of grace and godliness in the Church,
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(10) doctrine (DIV2)
871
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and the onely corner stone, Hebr. 1.3. Ioh ▪ 5.39.
and the only corner stone, Hebrew 1.3. John ▪ 5.39.
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(10) doctrine (DIV2)
871
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Other foundation can no man lay, then that which is laid, which is Iesus Christ, 1. Cor. 3. which should both teach vs, and informe vs:
Other Foundation can no man lay, then that which is laid, which is Iesus christ, 1. Cor. 3. which should both teach us, and inform us:
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(10) doctrine (DIV2)
871
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it should teach vs, where to begin, when wee goe about the work of godlines, and eternall life: Wee must begin at Christ:
it should teach us, where to begin, when we go about the work of godliness, and Eternal life: we must begin At christ:
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(10) doctrine (DIV2)
871
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All the building of true grace must begin at Christ, and our redemption in him: till wee haue learned Christ, wee haue learned nothing:
All the building of true grace must begin At christ, and our redemption in him: till we have learned christ, we have learned nothing:
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(10) doctrine (DIV2)
871
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and it should teach vs also to stay our hearts in all estates vpon Christ; wee should rest in him, as the building doth vpon the foundation:
and it should teach us also to stay our hearts in all estates upon christ; we should rest in him, as the building does upon the Foundation:
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(10) doctrine (DIV2)
871
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And further it should teach vs to ascribe all the praise of the grace or hope wee haue receiued,
And further it should teach us to ascribe all the praise of the grace or hope we have received,
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(10) doctrine (DIV2)
871
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vnto Christ, and the support wee haue from him:
unto christ, and the support we have from him:
p-acp np1, cc dt n1 pns12 vhb p-acp pno31:
(10) doctrine (DIV2)
871
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And it may informe vs, concerning the dotage of the Papists, who make Peter the rock and foundation of the Church:
And it may inform us, Concerning the dotage of the Papists, who make Peter the rock and Foundation of the Church:
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(10) doctrine (DIV2)
871
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and yet heere wee haue the testimonie and Doctrine of Peter himselfe to the contrarie, teaching vs to acknowledge no other rock of foundation, but Christ himselfe.
and yet Here we have the testimony and Doctrine of Peter himself to the contrary, teaching us to acknowledge no other rock of Foundation, but christ himself.
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(10) doctrine (DIV2)
871
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Secondly, we heere are instructed concerning the Vnion of Iewes and Gentiles in one Christ:
Secondly, we Here Are instructed Concerning the union of Iewes and Gentiles in one christ:
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(10) doctrine (DIV2)
872
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The two sides of the building meet all in the corner, and are both fastened vpon this one foundation of Christ crucified.
The two sides of the building meet all in the corner, and Are both fastened upon this one Foundation of christ Crucified.
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(10) doctrine (DIV2)
872
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2320
Thirdly, it is heere imported, that Gods building, euen in these times of the Gospell, is not finished,
Thirdly, it is Here imported, that God's building, even in these times of the Gospel, is not finished,
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(10) doctrine (DIV2)
873
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nor will bee in this life, till all the elect be called: He is for the most part imploied in laying the foundation, and fastning the Elect,
nor will be in this life, till all the elect be called: He is for the most part employed in laying the Foundation, and fastening the Elect,
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(10) doctrine (DIV2)
873
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2322
as they arise in their seuerall ages, as liuely stones vpon this liuing stone.
as they arise in their several ages, as lively stones upon this living stone.
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(10) doctrine (DIV2)
873
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2323
But the work will not be finished, till we be settled in that Building made without hands in heauen.
But the work will not be finished, till we be settled in that Building made without hands in heaven.
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(10) doctrine (DIV2)
873
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2324
Fourthly, hence we may gather a testimony of the two natures of Christ or in Christ.
Fourthly, hence we may gather a testimony of the two nature's of christ or in christ.
ord, av pns12 vmb vvi dt n1 pp-f dt crd n2 pp-f np1 cc p-acp np1.
(10) doctrine (DIV2)
874
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2325
Hee is God, because he must be beleeued on:
He is God, Because he must be believed on:
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(10) doctrine (DIV2)
874
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and he is man, because he is part of the Building, and was laid down of God as the corner-stone. Elect and precious. ]
and he is man, Because he is part of the Building, and was laid down of God as the cornerstone. Elect and precious. ]
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(10) doctrine (DIV2)
874
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There are two Epithets, by which the corner stone is commended, as meet to bee the onely head of the corner.
There Are two Epithets, by which the corner stone is commended, as meet to be the only head of the corner.
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(10) doctrine (DIV2)
876
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The first is, that it is an Elect one, a choise one, that one of a thousand, there was not such another to be found in all the heape of the creatures to make a corner stone of.
The First is, that it is an Elect one, a choice one, that one of a thousand, there was not such Another to be found in all the heap of the creatures to make a corner stone of.
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(10) doctrine (DIV2)
876
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This is hee that is separate from sinners, and acknowledged to be better and fitter for this worke, then the Angels in heauen.
This is he that is separate from Sinners, and acknowledged to be better and fitter for this work, then the Angels in heaven.
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(10) doctrine (DIV2)
876
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There can bee no other name, vpon which we may be founded, but onely the happy name of Iesus.
There can be no other name, upon which we may be founded, but only the happy name of Iesus.
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(10) doctrine (DIV2)
876
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And therefore for the vse of it, let euery knee bow at the name of Iesus,
And Therefore for the use of it, let every knee bow At the name of Iesus,
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(10) doctrine (DIV2)
876
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and let euery tongue confesse to the glory of God the Father, that he hath been wonderfull in his choise.
and let every tongue confess to the glory of God the Father, that he hath been wonderful in his choice.
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(10) doctrine (DIV2)
876
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Let vs adore him, whom God hath chosen, and giuen vnto vs as the foundation of all our happines, especially let vs learn of God to make our choise of him.
Let us adore him, whom God hath chosen, and given unto us as the Foundation of all our happiness, especially let us Learn of God to make our choice of him.
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(10) doctrine (DIV2)
876
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Oh Infidelity, Infidelity, how iust is thy wofull destruction for thy vnbeliefe! Oh man, that mightest haue been for euer happy in this choise! O Infidelity, Infidelity, how just is thy woeful destruction for thy unbelief! O man, that Mightest have been for ever happy in this choice!
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(10) doctrine (DIV2)
876
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Oh let vs bee warned, and saue our selues from the common ruine of the world.
O let us be warned, and save our selves from the Common ruin of the world.
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(10) doctrine (DIV2)
876
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Let all this be vile in respect of Christ. Let vs chuse him aboue all the world.
Let all this be vile in respect of christ. Let us choose him above all the world.
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(10) doctrine (DIV2)
876
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Hee is worthy, vpon whom all our soules, and all our minde, and all our ioy should be set.
He is worthy, upon whom all our Souls, and all our mind, and all our joy should be Set.
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(10) doctrine (DIV2)
876
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God forbid wee should reioyce in any thing, but in Christ, and him crucified. Let vs bee crucified to the world, so we be loued of Christ.
God forbid we should rejoice in any thing, but in christ, and him Crucified. Let us be Crucified to the world, so we be loved of christ.
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(10) doctrine (DIV2)
876
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2339
Shall wee wilfully make our selues like the miserable Iews? Shall we chuse rather Barabbas then Iesus;
Shall we wilfully make our selves like the miserable Iews? Shall we choose rather Barabbas then Iesus;
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(10) doctrine (DIV2)
876
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2340
and Belial, rather then Christ? If the daughter of a begger should bee offred in marriage,
and Belial, rather then christ? If the daughter of a beggar should be offered in marriage,
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(10) doctrine (DIV2)
876
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2341
whether she would chuse of a matchlesse Prince, or a base and seruile pesant, would we not detest such folly,
whither she would choose of a matchless Prince, or a base and servile Peasant, would we not detest such folly,
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(10) doctrine (DIV2)
876
Image 10
2342
if she should neglect the Prince, and choose the pesant? And yet this is our case.
if she should neglect the Prince, and choose the Peasant? And yet this is our case.
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(10) doctrine (DIV2)
876
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2343
God requires no more of vs, but to choose his Sonne before the world, or Satan, or the flesh;
God requires no more of us, but to choose his Son before the world, or Satan, or the Flesh;
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(10) doctrine (DIV2)
876
Image 10
2344
and we are assured of eternall aduancement:
and we Are assured of Eternal advancement:
cc pns12 vbr vvn pp-f j n1:
(10) doctrine (DIV2)
876
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2345
and yet behold, we chuse not, wee deferre the time, wee court the pesant, that will for euer vndoe vs,
and yet behold, we choose not, we defer the time, we court the Peasant, that will for ever undo us,
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(10) doctrine (DIV2)
876
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and neglect the continual sollicitations of the Heir of all things.
and neglect the continual solicitations of the Heir of all things.
cc vvi dt j n2 pp-f dt n1 pp-f d n2.
(10) doctrine (DIV2)
876
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2347
Lord, put to our faith, and make vs for euer resolute to cleaue to the Lord Iesus, and him alone.
Lord, put to our faith, and make us for ever resolute to cleave to the Lord Iesus, and him alone.
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(10) doctrine (DIV2)
876
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2348
Secondly, he is sayd to be precious. Of this before, but yet somewhat note for the vse:
Secondly, he is said to be precious. Of this before, but yet somewhat note for the use:
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(10) doctrine (DIV2)
877
Image 10
2349
Is he precious? O then first, how should we admire the glorie of that building,
Is he precious? O then First, how should we admire the glory of that building,
vbz pns31 j? sy av ord, q-crq vmd pns12 vvi dt n1 pp-f d n1,
(10) doctrine (DIV2)
877
Image 10
2350
when the foundation is layed with precious stones? Secondly, this should begette in vs an high estimation of Christ.
when the Foundation is laid with precious stones? Secondly, this should beget in us an high estimation of christ.
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(10) doctrine (DIV2)
877
Image 10
2351
Quest. What should we do to attaine to this, heartily to account of Christ, as so excellent aboue all other things?Quest. What should we do to attain to this, heartily to account of christ, as so excellent above all other things?
n1. q-crq vmd pns12 vdi pc-acp vvi p-acp d, av-j p-acp n1 pp-f np1, c-acp av j p-acp d j-jn n2?
(10) doctrine (DIV2)
878
Image 10
2352
Ans. First, we must think much of our misery, and our need of Christ. Ans. First, we must think much of our misery, and our need of christ.
np1 ord, pns12 vmb vvi d pp-f po12 n1, cc po12 n1 pp-f np1.
(10) doctrine (DIV2)
879
Image 10
2353
The true reason, why wee are not more ioyed in Christ, is, because we are not soundly Catechized in the particulars of our miserie in our selues;
The true reason, why we Are not more joyed in christ, is, Because we Are not soundly Catechized in the particulars of our misery in our selves;
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(10) doctrine (DIV2)
879
Image 10
2354
we should seriously lay that doctrine one time after another vpon our hearts, and it will make vs run to Christ with singular affection.
we should seriously lay that Doctrine one time After Another upon our hearts, and it will make us run to christ with singular affection.
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(10) doctrine (DIV2)
879
Image 10
2355
Secondly, we should get Catalogues of the great things, purchased by Christ, and of the wonderfull precious promises made vnto godlines both for this life,
Secondly, we should get Catalogues of the great things, purchased by christ, and of the wonderful precious promises made unto godliness both for this life,
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(10) doctrine (DIV2)
880
Image 10
2356
and that which is to come. This would put all other proiects frō the world, or the Diuell, or the flesh,
and that which is to come. This would put all other projects from the world, or the devil, or the Flesh,
cc cst r-crq vbz pc-acp vvi. d vmd vvi d j-jn n2 p-acp dt n1, cc dt n1, cc dt n1,
(10) doctrine (DIV2)
880
Image 10
2357
because there can bee nothing in any degree comparable vnto the vnsearchable riches is to be had by Christ.
Because there can be nothing in any degree comparable unto the unsearchable riches is to be had by christ.
c-acp pc-acp vmb vbi pix p-acp d n1 j p-acp dt j n2 vbz pc-acp vbi vhn p-acp np1.
(10) doctrine (DIV2)
880
Image 10
2358
Oh the preferment of a true Christian, if he had studied the premises soundly!
O the preferment of a true Christian, if he had studied the premises soundly!
uh dt n1 pp-f dt j njp, cs pns31 vhd vvn dt n2 av-j!
(10) doctrine (DIV2)
880
Image 10
2359
If we could effectually think vpon the fauour of God, the pardon of all sinnes, the inhabitation of the H. Ghost, the gifts of the Spirit,
If we could effectually think upon the favour of God, the pardon of all Sins, the inhabitation of the H. Ghost, the Gifts of the Spirit,
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(10) doctrine (DIV2)
880
Image 10
2360
and all other sorts of spiritual blessings, if there were nothing else to bee had by Christ, what can be equal in value to that immortall inheritance reserued for vs in heauen?
and all other sorts of spiritual blessings, if there were nothing Else to be had by christ, what can be equal in valve to that immortal inheritance reserved for us in heaven?
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(10) doctrine (DIV2)
880
Image 10
2361
Thirdly, we should much thinke of the dignity of the person of Christ, of whom it is true, that when God brought out his first begotten Sonne, hee said, Let all the Angels of heauen worship him;
Thirdly, we should much think of the dignity of the person of christ, of whom it is true, that when God brought out his First begotten Son, he said, Let all the Angels of heaven worship him;
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(10) doctrine (DIV2)
881
Image 10
2362
As also of his transcendent preferment to be carried vp to heauen, and there sit at the right hand of the Maiesty on high;
As also of his transcendent preferment to be carried up to heaven, and there fit At the right hand of the Majesty on high;
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(10) doctrine (DIV2)
881
Image 10
2363
a King of all Kings, euen such a King, as all the Kings of the earth must cast downe their Crownes at his feet.
a King of all Kings, even such a King, as all the Kings of the earth must cast down their Crowns At his feet.
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(10) doctrine (DIV2)
881
Image 10
2364
It is vnspeakeable stupidity, that keepes vs from being fired with these things.
It is unspeakable stupidity, that keeps us from being fired with these things.
pn31 vbz j n1, cst vvz pno12 p-acp vbg vvn p-acp d n2.
(10) doctrine (DIV2)
881
Image 10
2365
Fourthly, we should often contemplate of our interest in Christ, and the assurance that he is of God giuen to vs:
Fourthly, we should often contemplate of our Interest in christ, and the assurance that he is of God given to us:
ord, pns12 vmd av vvi pp-f po12 n1 p-acp np1, cc dt n1 cst pns31 vbz pp-f np1 vvn p-acp pno12:
(10) doctrine (DIV2)
882
Image 10
2366
All things are ours, because Christ is ours, as the Apostle Paul speakes.
All things Are ours, Because christ is ours, as the Apostle Paul speaks.
d n2 vbr png12, c-acp np1 vbz png12, c-acp dt n1 np1 vvz.
(10) doctrine (DIV2)
882
Image 10
2367
Question. But how should we shew, that wee do account Christ as deare and precious?Question. But how should we show, that we do account christ as deer and precious?
n1. cc-acp q-crq vmd pns12 vvi, cst pns12 vdb vvi np1 p-acp j-jn cc j?
(10) doctrine (DIV2)
883
Image 10
2368
Answere. I answere by diuers things.Answer. I answer by diverse things.
n1. pns11 vvb p-acp j n2.
(10) doctrine (DIV2)
884
Image 10
2369
First, By longing for his comming againe to vs, mourning for our owne absence from him. First, By longing for his coming again to us, mourning for our own absence from him.
ord, p-acp vvg p-acp po31 vvg av p-acp pno12, vvg p-acp po12 d n1 p-acp pno31.
(10) doctrine (DIV2)
885
Image 10
2370
Then wee did indeed soundly shew our loue to Christ, when we did feel our hearts affectionately moued with a vehement desire after him.
Then we did indeed soundly show our love to christ, when we did feel our hearts affectionately moved with a vehement desire After him.
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(10) doctrine (DIV2)
885
Image 10
2371
It is a dull loue of Christ, that can bee content with his absence.
It is a dull love of christ, that can be content with his absence.
pn31 vbz dt j n1 pp-f np1, cst vmb vbi j p-acp po31 n1.
(10) doctrine (DIV2)
885
Image 10
2372
Secondly, while we are heer in this world, we may shew the high account wee make of Christ, by ioying in him, that is, by taking comfort in the means of his presence,
Secondly, while we Are her in this world, we may show the high account we make of christ, by joying in him, that is, by taking Comfort in the means of his presence,
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(10) doctrine (DIV2)
886
Image 10
2373
or in the thoughts of his loue to vs;
or in the thoughts of his love to us;
cc p-acp dt n2 pp-f po31 n1 p-acp pno12;
(10) doctrine (DIV2)
886
Image 10
2374
when wee can preferre our entertainment in the House of Christ, aboue our greatest ioyes on earth.
when we can prefer our entertainment in the House of christ, above our greatest Joys on earth.
c-crq pns12 vmb vvi po12 n1 p-acp dt n1 pp-f np1, p-acp po12 js n2 p-acp n1.
(10) doctrine (DIV2)
886
Image 10
2375
Thirdly, when in our conuersation we can be contented to shun all the baits of the world and Satan,
Thirdly, when in our Conversation we can be contented to shun all the baits of the world and Satan,
ord, c-crq p-acp po12 n1 pns12 vmb vbi vvn pc-acp vvi d dt n2 pp-f dt n1 cc np1,
(10) doctrine (DIV2)
887
Image 10
2376
and, in respect of Christ, contemn all those sensuall pleasures, profits or honours that intice vs to make shipwrack of faith and a good conscience.
and, in respect of christ, contemn all those sensual pleasures, profits or honours that entice us to make shipwreck of faith and a good conscience.
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(10) doctrine (DIV2)
887
Image 10
2377
Then wee loue Christ indeed, when our credits, friends, riches, yea, life it self is not dear vnto vs for Christs sake and the Gospell.
Then we love christ indeed, when our credits, Friends, riches, yea, life it self is not dear unto us for Christ sake and the Gospel.
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(10) doctrine (DIV2)
887
Image 10
2378
Fourthly, when wee can renounce our owne righteousnes and praises, and seek onely to bee found clothed with his righteousnes.
Fourthly, when we can renounce our own righteousness and praises, and seek only to be found clothed with his righteousness.
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(10) doctrine (DIV2)
888
Image 10
2379
Fiftly, we signifie our respect of Christ, by the very respect we shew to the members of Christ.
Fifty, we signify our respect of christ, by the very respect we show to the members of christ.
ord, pns12 vvb po12 n1 pp-f np1, p-acp dt j n1 pns12 vvb p-acp dt n2 pp-f np1.
(10) doctrine (DIV2)
889
Image 10
2380
He loues Christ with all his heart, that loues and entertains Christians as the only excellent people of the world.
He loves christ with all his heart, that loves and entertains Christians as the only excellent people of the world.
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(10) doctrine (DIV2)
889
Image 10
2381
Hitherto of that part of the testimony which concerns Christ: the other part, that concernes Christians, follows.
Hitherto of that part of the testimony which concerns christ: the other part, that concerns Christians, follows.
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(10) doctrine (DIV2)
890
Image 10
2382
He that beleeueth on him, shall not be confounded. ] In which words the happinesse of the Christian which beleeueth in Christ, is expressed.He that Believeth on him, shall not be confounded. ] In which words the happiness of the Christian which Believeth in christ, is expressed.
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(10) doctrine (DIV2)
891
Image 10
2383
There are many points of doctrine may bee obserued out of these words; as, First, in generall, it is faith that makes the difference among men before God:
There Are many points of Doctrine may be observed out of these words; as, First, in general, it is faith that makes the difference among men before God:
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(10) doctrine (DIV2)
893
Image 10
2384
men are iudged of before GOD by their faith or vnbelief.
men Are judged of before GOD by their faith or unbelief.
n2 vbr vvn pp-f p-acp np1 p-acp po32 n1 cc n1.
(10) doctrine (DIV2)
894
Image 10
2385
GOD, to finde out a worthy man, doth not ask, what money, or land, or birth, or offices he hath;
GOD, to find out a worthy man, does not ask, what money, or land, or birth, or Offices he hath;
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(10) doctrine (DIV2)
894
Image 10
2386
but what faith he hath, Gal. 5.6. Hee is rich and happy, that beleeueth; and he is miserable, that beleeueth not, whatsoeuer his outward estate be.
but what faith he hath, Gal. 5.6. He is rich and happy, that Believeth; and he is miserable, that Believeth not, whatsoever his outward estate be.
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(10) doctrine (DIV2)
894
Image 10
2387
Which should cause vs more soundly to inform our selues, and not to bee lifted vp in our selues for any outward things,
Which should cause us more soundly to inform our selves, and not to be lifted up in our selves for any outward things,
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(10) doctrine (DIV2)
894
Image 10
2388
nor to be deiected if our faith prosper:
nor to be dejected if our faith prosper:
ccx pc-acp vbi j-vvn cs po12 n1 vvb:
(10) doctrine (DIV2)
894
Image 10
2389
and it should be a great comfort to poor Christians in all their wants, if the LORD haue made them rich in faith.
and it should be a great Comfort to poor Christians in all their Wants, if the LORD have made them rich in faith.
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(10) doctrine (DIV2)
894
Image 10
2390
He is a great rich man, that hath a strong faith.
He is a great rich man, that hath a strong faith.
pns31 vbz dt j j n1, cst vhz dt j n1.
(10) doctrine (DIV2)
894
Image 10
2391
And therefore also wee should learn to iudge of men, not according to the flesh or these outward things,
And Therefore also we should Learn to judge of men, not according to the Flesh or these outward things,
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(10) doctrine (DIV2)
894
Image 10
2392
but euer acknowledge more honour to a faithfull Christian, than to any rich wicked man.
but ever acknowledge more honour to a faithful Christian, than to any rich wicked man.
cc-acp av vvi dc n1 p-acp dt j njp, cs p-acp d j j n1.
(10) doctrine (DIV2)
894
Image 10
2393
And it is a great signe of our owne vprightnes of heart, when we can iudge of Christians as GOD iudgeth,
And it is a great Signen of our own uprightness of heart, when we can judge of Christians as GOD Judgeth,
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(10) doctrine (DIV2)
894
Image 10
2394
and without dissimulation account them the onely excellent Ones.
and without dissimulation account them the only excellent Ones.
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(10) doctrine (DIV2)
894
Image 10
2395
Secondly, in particular we may heer obserue the necessity of faith, in respect both of the fauour of God, and the merits of Christ:
Secondly, in particular we may her observe the necessity of faith, in respect both of the favour of God, and the merits of christ:
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(10) doctrine (DIV2)
895
Image 10
2396
we cannot please God, though we bee in Sion, without beleeuing, Heb. 11.6. and without faith wee see heer, we are not built vpon the foundation, and so haue no part as yet in Christ.
we cannot please God, though we be in Sion, without believing, Hebrew 11.6. and without faith we see her, we Are not built upon the Foundation, and so have no part as yet in christ.
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(10) doctrine (DIV2)
895
Image 10
2397
And therefore we should euery one be throughly awakened, to examine our selues whether we haue this precious faith or no, 2. Cor. 13.5. and to keep our owne soules with so much attendance heerupon, as to be sure the Tempter deceiue vs not in our faith, 1. Thes. 3.4.
And Therefore we should every one be thoroughly awakened, to examine our selves whither we have this precious faith or no, 2. Cor. 13.5. and to keep our own Souls with so much attendance hereupon, as to be sure the Tempter deceive us not in our faith, 1. Thebes 3.4.
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(10) doctrine (DIV2)
895
Image 10
2398
And heer especially take heed, that thou dash not thy soule vpon the rock either of ignorance or presumption:
And her especially take heed, that thou dash not thy soul upon the rock either of ignorance or presumption:
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(10) doctrine (DIV2)
895
Image 10
2399
of ignorance, as many doo, that to this day knowe not what a true faith is;
of ignorance, as many do, that to this day know not what a true faith is;
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(10) doctrine (DIV2)
895
Image 10
2400
of presumption, as many doo, that entertain, without all ground from Gods promises, a hope to be saued, which they call a strong faith in Christ ▪ and yet liue in their sinnes without repentance,
of presumption, as many do, that entertain, without all ground from God's promises, a hope to be saved, which they call a strong faith in christ ▪ and yet live in their Sins without Repentance,
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(10) doctrine (DIV2)
895
Image 10
2401
and heer neuer taste of the sweetnes of spirituall things, nor shew the affections of godlinesse in God's seruice.
and her never taste of the sweetness of spiritual things, nor show the affections of godliness in God's service.
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(10) doctrine (DIV2)
895
Image 10
2402
Thirdly, note that he saith, He that beleeueth, indefinitely; meaning any, of what nature, or condition, or state of life soeuer.
Thirdly, note that he Says, He that Believeth, indefinitely; meaning any, of what nature, or condition, or state of life soever.
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(10) doctrine (DIV2)
896
Image 10
2403
And therefore when this Text is quoted, Rom. 10.11. and 9.33. he saith, in stead of He that, Whosoeuer beleeueth:
And Therefore when this Text is quoted, Rom. 10.11. and 9.33. he Says, in stead of He that, Whosoever Believeth:
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(10) doctrine (DIV2)
896
Image 10
2404
which sheweth vs plainly, that in matter of faith God is no accepter of persons. No man can say hee is exempted.
which shows us plainly, that in matter of faith God is no accepter of Persons. No man can say he is exempted.
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(10) doctrine (DIV2)
896
Image 10
2405
A poor man, a Gentile, a Barbarian, an vnlearned man, a seruant, &c. may beleeue as well as the rich, learned, free, &c. There is no exception against any calling of life, or any sex.
A poor man, a Gentile, a Barbarian, an unlearned man, a servant, etc. may believe as well as the rich, learned, free, etc. There is no exception against any calling of life, or any sex.
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(10) doctrine (DIV2)
896
Image 10
2406
Faith will make any one a childe of GOD, and a member of Christ.
Faith will make any one a child of GOD, and a member of christ.
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(10) doctrine (DIV2)
896
Image 10
2407
The seuerall sorts of men are all one in Christ Iesus, Gal. 3.26, 28. This is the large extent of God's loue to the world, that whosoeuer beleeueth, should be saued, Iohn 3.16. Mark 16. The proclamation is to all that are athirst, they may be possest of those treasures of gold without money, Esay 55. Which should much embolden vs to go vnto God with a true heart, in the assurance of faith, Heb. 10.22.
The several sorts of men Are all one in christ Iesus, Gal. 3.26, 28. This is the large extent of God's love to the world, that whosoever Believeth, should be saved, John 3.16. Mark 16. The proclamation is to all that Are athirst, they may be possessed of those treasures of gold without money, Isaiah 55. Which should much embolden us to go unto God with a true heart, in the assurance of faith, Hebrew 10.22.
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(10) doctrine (DIV2)
896
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2408
And withall it should cause vs to cast out of our hearts all the wauerings and doubts of vnbelief, arising from our owne condition in vnworthinesse.
And withal it should cause us to cast out of our hearts all the waverings and doubts of unbelief, arising from our own condition in unworthiness.
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(10) doctrine (DIV2)
896
Image 10
2409
Fourthly, wee may hence note, that faith in Christ was euer required in all sorts of men.
Fourthly, we may hence note, that faith in christ was ever required in all sorts of men.
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(10) doctrine (DIV2)
897
Image 10
2410
It was required of them in the Prophet Esay 's time; and it is still heer required in the Apostles time.
It was required of them in the Prophet Isaiah is time; and it is still her required in the Apostles time.
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(10) doctrine (DIV2)
897
Image 10
2411
Thus Paul, Heb. 11. shewes, that faith was the character of the Godly in all Ages before the Floud and after the Floud,
Thus Paul, Hebrew 11. shows, that faith was the character of the Godly in all Ages before the Flood and After the Flood,
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(10) doctrine (DIV2)
897
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2412
before the Law and after the Law: and he proues it by an induction of particulars in their seuerall ranks.
before the Law and After the Law: and he Proves it by an induction of particulars in their several ranks.
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(10) doctrine (DIV2)
897
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8159
and if it may disgrace the godly, they care not whether it be true or no.
and if it may disgrace the godly, they care not whither it be true or no.
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(19) doctrine (DIV2)
2726
Image 10
2415
and that euery godly man, in euery Age of the world, did prouide himself of faith, whatsoeuer he wanted.
and that every godly man, in every Age of the world, did provide himself of faith, whatsoever he wanted.
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(10) doctrine (DIV2)
897
Image 10
2416
Fiftly, obserue heer the nature of true faith.
Fifty, observe her the nature of true faith.
ord, vvb av dt n1 pp-f j n1.
(10) doctrine (DIV2)
898
Image 10
2417
To beleeue God in any thing, hee saith, will not saue vs, if we beleeue not in Christ.
To believe God in any thing, he Says, will not save us, if we believe not in christ.
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(10) doctrine (DIV2)
898
Image 10
2418
The obiect of faith is Christ:
The Object of faith is christ:
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(10) doctrine (DIV2)
898
Image 10
2419
for, though we beleeue other things, yet either they are not things that directly concern saluation,
for, though we believe other things, yet either they Are not things that directly concern salvation,
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(10) doctrine (DIV2)
898
Image 10
2420
or else they are founded vpon Christ:
or Else they Are founded upon christ:
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(10) doctrine (DIV2)
898
Image 10
2421
nor is it enough to beleeue Christ, or to beleeue that he is sent of God,
nor is it enough to believe christ, or to believe that he is sent of God,
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(10) doctrine (DIV2)
898
Image 10
2422
but we must beleeue in him, that is, out of sound iudgement wee must with all our hearts imbrace the happy newes of saluation by Christ,
but we must believe in him, that is, out of found judgement we must with all our hearts embrace the happy news of salvation by christ,
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(10) doctrine (DIV2)
898
Image 10
2423
and relie vpon him and his merits onely for our owne particular saluation. The very comparison heer imported, shewes vs the nature of faith.
and rely upon him and his merits only for our own particular salvation. The very comparison her imported, shows us the nature of faith.
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(10) doctrine (DIV2)
898
Image 10
2424
Christ is like the foundation of a house: now, to beleeue in Christ, is, to fasten our selues in our confidence vpon Christ,
christ is like the Foundation of a house: now, to believe in christ, is, to fasten our selves in our confidence upon christ,
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(10) doctrine (DIV2)
898
Image 10
2425
as the stone lieth vpon the foundation.
as the stone lies upon the Foundation.
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(10) doctrine (DIV2)
898
Image 10
2426
To beleeue in Christ, is, to lie vpon Christ vnmoueably, and not flee out of the Building.
To believe in christ, is, to lie upon christ unmovably, and not flee out of the Building.
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(10) doctrine (DIV2)
898
Image 10
2427
And it is to be noted heer, that the apostle addes these words, in him, to the Text in Esay, of purpose to explain the Prophets meaning,
And it is to be noted her, that the apostle adds these words, in him, to the Text in Isaiah, of purpose to explain the prophets meaning,
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(10) doctrine (DIV2)
898
Image 10
2428
and to shew what kinde of beleeuing the Prophet intended.
and to show what kind of believing the Prophet intended.
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(10) doctrine (DIV2)
898
Image 10
2429
Therfore it is apparant, that Pagans cannot bee saued, because they beleeue neither God nor Christ:
Therefore it is apparent, that Pagans cannot be saved, Because they believe neither God nor christ:
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(10) doctrine (DIV2)
898
Image 10
2430
no Iewes and Turks, because they beleeue God, but not Christ; nor the common Protestant, because he onely saith he beleeueth, but doth not beleeue indeed;
no Iewes and Turks, Because they believe God, but not christ; nor the Common Protestant, Because he only Says he Believeth, but does not believe indeed;
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(10) doctrine (DIV2)
898
Image 10
2431
nor the Papist, because hee beleeues not in Christ, nor placeth his confidence in him alone,
nor the Papist, Because he believes not in christ, nor places his confidence in him alone,
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(10) doctrine (DIV2)
898
Image 10
2432
but in his owne works, or in Saints, or Angels, or in Popes pardons and indulgences.
but in his own works, or in Saints, or Angels, or in Popes Pardons and Indulgences.
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(10) doctrine (DIV2)
898
Image 10
2433
Sixtly, note heere the circumstance of time, by which he describeth a true faith.
Sixty, note Here the circumstance of time, by which he Describeth a true faith.
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(10) doctrine (DIV2)
899
Image 10
2434
He doth not say, He that shall beleeue, or, He that hath beleeued, but, He that doth beleeue:
He does not say, He that shall believe, or, He that hath believed, but, He that does believe:
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(10) doctrine (DIV2)
899
Image 10
2435
which is to shew vs both what wee should doe with our faith, and what in some measure is done by euery beleeuer:
which is to show us both what we should do with our faith, and what in Some measure is done by every believer:
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(10) doctrine (DIV2)
899
Image 10
2436
for we should not beleeue at one time onely, but at al times, we should euery day liue by our faith, Gal. 2.21. Christ liueth in vs by faith, and so long as we goe about without faith, we make Christ to be in vs, as it were without life.
for we should not believe At one time only, but At all times, we should every day live by our faith, Gal. 2.21. christ lives in us by faith, and so long as we go about without faith, we make christ to be in us, as it were without life.
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(10) doctrine (DIV2)
899
Image 10
2437
To spend one day without faith, is, to bury Christ, as it were for so long.
To spend one day without faith, is, to bury christ, as it were for so long.
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(10) doctrine (DIV2)
899
Image 10
2438
Now, the life of Christ must be considered of vs two waies: namely, as it is in it selfe, and as it is in our sence.
Now, the life of christ must be considered of us two ways: namely, as it is in it self, and as it is in our sense.
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(10) doctrine (DIV2)
899
Image 10
2439
For this latter, it is true, when we imploy not our faith, we let Christ dye in vs, in respect of sence.
For this latter, it is true, when we employ not our faith, we let christ die in us, in respect of sense.
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(10) doctrine (DIV2)
899
Image 10
2440
But for the first way, it is certaine, a Christian doth alwaies beleeue, after the life of faith is once conceiued in him.
But for the First Way, it is certain, a Christian does always believe, After the life of faith is once conceived in him.
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(10) doctrine (DIV2)
899
Image 10
2441
There is no time, in which it can be truly said, Now he beleeueth not. Therefore doth the Apostle heere say, He that beleeueth.
There is no time, in which it can be truly said, Now he Believeth not. Therefore does the Apostle Here say, He that Believeth.
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(10) doctrine (DIV2)
899
Image 10
2442
It is true, that in some particular points or promises, a Christian may faile through vnbeliefe;
It is true, that in Some particular points or promises, a Christian may fail through unbelief;
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(10) doctrine (DIV2)
899
Image 10
2443
but not in the maine point, or promise of saluation by Christ.
but not in the main point, or promise of salvation by christ.
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(10) doctrine (DIV2)
899
Image 10
2444
It is true also, that a Christian may oftentimes, and vsually, want the feeling of his faith,
It is true also, that a Christian may oftentimes, and usually, want the feeling of his faith,
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(10) doctrine (DIV2)
899
Image 10
2445
and goe without the ioies of the Holy Ghost, but yet he wanteth not faith:
and go without the Joys of the Holy Ghost, but yet he Wants not faith:
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(10) doctrine (DIV2)
899
Image 10
2446
yea, a Christian may violently obiect against beleeuing, and thinke hee hath not faith, by the temptation of Sathan,
yea, a Christian may violently Object against believing, and think he hath not faith, by the temptation of Sathan,
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(10) doctrine (DIV2)
899
Image 10
2447
and the rebellion of that part of him that is vnregenerate;
and the rebellion of that part of him that is unregenerate;
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(10) doctrine (DIV2)
899
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2448
and yet God can dispell al these cloudes, and in the very dunghill of his vnbeleefe,
and yet God can dispel all these Clouds, and in the very dunghill of his unbelief,
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(10) doctrine (DIV2)
899
Image 10
2449
and sinfulnes, can finde out his owne part of faith.
and sinfulness, can find out his own part of faith.
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(10) doctrine (DIV2)
899
Image 10
2450
In plaine tearms there is no time, after conuersion, but if a Christian were throughly sifted,
In plain terms there is no time, After conversion, but if a Christian were thoroughly sifted,
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(10) doctrine (DIV2)
899
Image 10
2451
and put to it, he would be found resolued in that point, to rest vpon the couenant of grace,
and put to it, he would be found resolved in that point, to rest upon the Covenant of grace,
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(10) doctrine (DIV2)
899
Image 10
2452
for all happines by Christ alone: I say at all times, in that part of him that is regenerate.
for all happiness by christ alone: I say At all times, in that part of him that is regenerate.
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(10) doctrine (DIV2)
899
Image 10
2453
Christ can dye in no man:
christ can die in no man:
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(10) doctrine (DIV2)
899
Image 10
2454
and if faith could dye, then should Christ also die in vs, seeing he liueth in vs by faith.
and if faith could die, then should christ also die in us, seeing he lives in us by faith.
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(10) doctrine (DIV2)
899
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2455
A man may be without faith in the iudgement of the world, in his owne iudgement; A man may be without faith in the judgement of the world, in his own judgement;
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(10) doctrine (DIV2)
899
Image 10
2456
but neuer is without faith, in the iudgement of God.
but never is without faith, in the judgement of God.
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(10) doctrine (DIV2)
899
Image 10
2457
A man may want this or that faith, but not faith simply, as that faith, Luke. 18. to rely vpon God without failing,
A man may want this or that faith, but not faith simply, as that faith, Lycia. 18. to rely upon God without failing,
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(10) doctrine (DIV2)
899
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2458
and to call vpon him with continuall perseuerance, as resolued, that God will helpe vs in that particular.
and to call upon him with continual perseverance, as resolved, that God will help us in that particular.
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(10) doctrine (DIV2)
899
Image 10
2459
It is true, If the Sonne of man come to search amongst men, he shall scarcely finde that faith vpon earth;
It is true, If the Son of man come to search among men, he shall scarcely find that faith upon earth;
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(10) doctrine (DIV2)
899
Image 10
2460
but yet a true faith in the generall, hee will finde in the breast of euery godly man and woman.
but yet a true faith in the general, he will find in the breast of every godly man and woman.
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(10) doctrine (DIV2)
899
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2461
Peters faith did not faile, when hee denyed his master.Peter's faith did not fail, when he denied his master.
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(10) doctrine (DIV2)
899
Image 10
2597
Fiftly, let the publique Ministery of GOD's seruants be the ordinary rule of thy interpretation,
Fifty, let the public Ministry of GOD's Servants be the ordinary Rule of thy Interpretation,
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(11) doctrine (DIV2)
954
Image 10
2462
For Chist had prayed, that his faith should not faile, and was heard in that he prayed. Shall not be confounded. ]
For Christ had prayed, that his faith should not fail, and was herd in that he prayed. Shall not be confounded. ]
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(10) doctrine (DIV2)
899
Image 10
2463
The Prophet Isaiah hath it thus:
The Prophet Isaiah hath it thus:
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(10) doctrine (DIV2)
901
Image 10
2464
He that beleeueth shall not make haste, & it may be vnderstood either as a precept:
He that Believeth shall not make haste, & it may be understood either as a precept:
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(10) doctrine (DIV2)
901
Image 10
2465
Let him not make hast, or as a promise, He shal not make haste.
Let him not make haste, or as a promise, He shall not make haste.
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(10) doctrine (DIV2)
901
Image 10
2466
Men make haste two waies, either in their behauiour, when they runne headlong vpon the duties they are to doe;
Men make haste two ways, either in their behaviour, when they run headlong upon the duties they Are to do;
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(10) doctrine (DIV2)
901
Image 10
2467
or when, through impatience, they will not tarrie Gods leasure for their helpe and deliuerance;
or when, through impatience, they will not tarry God's leisure for their help and deliverance;
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(10) doctrine (DIV2)
901
Image 10
2468
but fall to vse vnlawfull meanes, and take that which comes next them, without consideration of the lawfulnesse of it.
but fallen to use unlawful means, and take that which comes next them, without consideration of the lawfulness of it.
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(10) doctrine (DIV2)
901
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2469
Now, the beleeuer must auoide both these, and God wil, in some measure, sanctifie and guide the beleeuer thereunto. The Apostle Paul, Rom. 9.33. & 10.11.
Now, the believer must avoid both these, and God will, in Some measure, sanctify and guide the believer thereunto. The Apostle Paul, Rom. 9.33. & 10.11.
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(10) doctrine (DIV2)
902
Image 10
2470
And the Apostle Peter in this place, following the Greeke translation, read it: He that beleeueth shall not be ashamed, as in the Romans, or confounded, as heere.
And the Apostle Peter in this place, following the Greek Translation, read it: He that Believeth shall not be ashamed, as in the Roman, or confounded, as Here.
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(10) doctrine (DIV2)
903
Image 10
2471
They swarue not from the meaning of the Prophet. For by this tearme is auouched;
They swerve not from the meaning of the Prophet. For by this term is avouched;
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(10) doctrine (DIV2)
904
Image 10
2472
That the Godly, that beleeue, shall neuer haue cause to repent themselues, or to fly from God to vse ill meanes.
That the Godly, that believe, shall never have cause to Repent themselves, or to fly from God to use ill means.
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The holy Ghost, then, in this place is pleased to assure the beleeuer, that he shall not be confounded.
The holy Ghost, then, in this place is pleased to assure the believer, that he shall not be confounded.
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To be confounded, signifies sometimes to be reproached, so Psal. 14.6. The wicked are said to confound the counsell of the godly, that is, they reproached it.To be confounded, signifies sometime to be reproached, so Psalm 14.6. The wicked Are said to confound the counsel of the godly, that is, they reproached it.
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Sometimes it signifies to be daunted, or dismayed.
Sometime it signifies to be daunted, or dismayed.
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Sometimes to bee disappointed, or broken in their purposes, as Esay 19.9, 10. Sometimes to bee extremely shamed: Sometime to be disappointed, or broken in their Purposes, as Isaiah 19.9, 10. Sometime to be extremely shamed:
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and so it is rendred, Rom. 10.11. Sometimes to bee put to a Non plus, as Acts. 9.22. Sometimes to be driuen into amazement, or wonder, Acts 2.6.
and so it is rendered, Rom. 10.11. Sometime to be put to a Non plus, as Acts. 9.22. Sometime to be driven into amazement, or wonder, Acts 2.6.
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Sometimes to bee brought into such a straite, as one hath neither hope, nor help, 2. Cor. 4.8, 9. Lastly, it signifieth to perish vtterly,
Sometime to be brought into such a strait, as one hath neither hope, nor help, 2. Cor. 4.8, 9. Lastly, it signifies to perish utterly,
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or to bee vndon, or damned for euer, and so con•usion shall come to all, that hate Sion, or serue grauen Images.
or to be undone, or damned for ever, and so con•usion shall come to all, that hate Sion, or serve graven Images.
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It is true, that sometimes to be confounded, is taken in the good sence, and signifies either the affection of wonder, as before, Acts 2.6.
It is true, that sometime to be confounded, is taken in the good sense, and signifies either the affection of wonder, as before, Acts 2.6.
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or else a spirituall grace in the heart of a Christian, by which his soule mournes,
or Else a spiritual grace in the heart of a Christian, by which his soul mourns,
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and is abashed, and ashamed with him.
and is abashed, and ashamed with him.
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And so there may bee three reasons, or rather causes assigned, wherein the godly ought to bee confounded.
And so there may be three Reasons, or rather Causes assigned, wherein the godly ought to be confounded.
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As first, in repentance for their sins, of which these places intreat, Ezech. 36.32. Ierem. 31.19. Ezech. 16.61. and for this cause rebellious offenders must be noted, and their companie shunned, that they may bee confounded in themselues for their sinnes, 2. Thes. 3.14. and the Lord complains, that the people were not ashamed for their sinnes, Ierem. 6.15.
As First, in Repentance for their Sins, of which these places entreat, Ezekiel 36.32. Jeremiah 31.19. Ezekiel 16.61. and for this cause rebellious offenders must be noted, and their company shunned, that they may be confounded in themselves for their Sins, 2. Thebes 3.14. and the Lord complains, that the people were not ashamed for their Sins, Jeremiah 6.15.
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Secondly, when God, or Religion, or the godly are reproached, and disgraced: thus Psalm 44.15, 16. Ierem. 51.51.
Secondly, when God, or Religion, or the godly Are reproached, and disgraced: thus Psalm 44.15, 16. Jeremiah 51.51.
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Thirdly, the people that profess the truth, do erre through indiscretion, or giue offence, or liue in any grieuous euill, Isaiah 29.22, 23. Ezra 9.6, 7.
Thirdly, the people that profess the truth, do err through indiscretion, or give offence, or live in any grievous evil, Isaiah 29.22, 23. Ezra 9.6, 7.
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Now because the confusion here mentioned, is a miserie God will turne away from the beleeuer:
Now Because the confusion Here mentioned, is a misery God will turn away from the believer:
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therefore I will explaine that point, and shew, how many waies God keepes the beleeuer from being confounded. They shall not be confounded. ]
Therefore I will explain that point, and show, how many ways God keeps the believer from being confounded. They shall not be confounded. ]
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This, God will make good vnto them both in this life, and in the day of Iudgement:
This, God will make good unto them both in this life, and in the day of Judgement:
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In this life they shall not bee confounded, neither in respect of their outward estate, nor in respect of their spirituall estate. For their outward estate:
In this life they shall not be confounded, neither in respect of their outward estate, nor in respect of their spiritual estate. For their outward estate:
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whether we respect their condition and credit, or the meanes of their preseruation: For their credit, God will doe one of these two things:
whither we respect their condition and credit, or the means of their preservation: For their credit, God will do one of these two things:
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For either God will make them exceeding glorious, and make them high in praises, as Esay 49.2, 3. or, at the least,
For either God will make them exceeding glorious, and make them high in praises, as Isaiah 49.2, 3. or, At the least,
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though they may passe through euill reports, yet they shall not be vtterly shamed:
though they may pass through evil reports, yet they shall not be utterly shamed:
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God will giue them good report amongst the godly, and will greatly esteem them himselfe, 2. Cor. 6.8. Heb. 11.2. Faith shall obtaine a good report.
God will give them good report among the godly, and will greatly esteem them himself, 2. Cor. 6.8. Hebrew 11.2. Faith shall obtain a good report.
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And for the meanes of their preseruation:
And for the means of their preservation:
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Either first God will saue them from the temptations that fell on the world, so as in the euill time they shall be prouided for,
Either First God will save them from the temptations that fell on the world, so as in the evil time they shall be provided for,
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and preserued from distresse, as, Psal. 37.19.
and preserved from distress, as, Psalm 37.19.
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or else, secondly, God will not disappoint their trust, but come to their succour, and deliuer them, as Psal. 22.6. and 25.3. and Rom. 5.3.
or Else, secondly, God will not disappoint their trust, but come to their succour, and deliver them, as Psalm 22.6. and 25.3. and Rom. 5.3.
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or else, thirdly, if God doe deferre for a time, hee will in the meane time refresh their hearts,
or Else, Thirdly, if God do defer for a time, he will in the mean time refresh their hearts,
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and lighten their faces with the comfort of his fauor and presence, as Psal. 34.6.
and lighten their faces with the Comfort of his favour and presence, as Psalm 34.6.
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Or else fourthly, if the Lord let the affliction yet continue, hee will giue them strength to beare it,
Or Else fourthly, if the Lord let the affliction yet continue, he will give them strength to bear it,
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and patience and magnanimity, so as it shall bee no great burthen to them, as it is shewd of Christ, Isaiah 50.6, 7. so of Paul, Philip. 1.20. 2. Tim. 1.12.
and patience and magnanimity, so as it shall be no great burden to them, as it is showed of christ, Isaiah 50.6, 7. so of Paul, Philip. 1.20. 2. Tim. 1.12.
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Or else fiftly, though they may be many waies distressed, yet they shall neuer bee forsaken,
Or Else Fifty, though they may be many ways distressed, yet they shall never be forsaken,
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or perplexed, so as to haue cause to despaire: They shall not bee destroied, 2. Cor. 4.9. In all these sences, they shall not bee confounded in respect of their outward estate.
or perplexed, so as to have cause to despair: They shall not be destroyed, 2. Cor. 4.9. In all these Senses, they shall not be confounded in respect of their outward estate.
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And for their spirituall estate they shall not be confounded, and this may bee shewed in diuers things: And for their spiritual estate they shall not be confounded, and this may be showed in diverse things:
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First, in respect of illumination, they shall not abide in darknes, Ioh. 12.46.
First, in respect of illumination, they shall not abide in darkness, John 12.46.
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Secondly, in respect of iustification, their sinnes are not imputed to them, and the Lord so surely forgiues the beleeuer, that the conscience shall be satisfied with that propitiation is made in the bloud of Christ:
Secondly, in respect of justification, their Sins Are not imputed to them, and the Lord so surely forgives the believer, that the conscience shall be satisfied with that propitiation is made in the blood of christ:
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for, it is not ashamed of the former euill waies, because it beleeueth, that they enioy Gods pardon,
for, it is not ashamed of the former evil ways, Because it Believeth, that they enjoy God's pardon,
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as if they had neuer been, Zeph. 3.11. Thirdly, in respect of Adoption, because by beleeuing they are made the sonnes of God,
as if they had never been, Zephaniah 3.11. Thirdly, in respect of Adoption, Because by believing they Are made the Sons of God,
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and so need not bee ashamed at any time of their condition, Ioh. 1.12. Fourthly, in respect of accesse vnto the presence of God.
and so need not be ashamed At any time of their condition, John 1.12. Fourthly, in respect of access unto the presence of God.
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For by faith he is priuiledged, he may go with boldnes and confidence into the presence of the King of Kings;
For by faith he is privileged, he may go with boldness and confidence into the presence of the King of Kings;
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and therefore what should confound them? Eph. 3.12. Fiftly, in respect of the promises of God.
and Therefore what should confound them? Ephesians 3.12. Fifty, in respect of the promises of God.
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For by faith, he obtaineth many rich and precious promises, each of them like a Well of ioy,
For by faith, he obtaineth many rich and precious promises, each of them like a Well of joy,
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and a verie spring of contentment, 2. Pet. 1.4. Heb. 11.13, 33, 34 Sixtly, in respect of the hope of glory.
and a very spring of contentment, 2. Pet. 1.4. Hebrew 11.13, 33, 34 Sixty, in respect of the hope of glory.
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For by faith we haue accesse to this grace, whence we stand and reioice in the hope of the glorie to come, Rom. 4.2.
For by faith we have access to this grace, whence we stand and rejoice in the hope of the glory to come, Rom. 4.2.
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And for the Day of Iudgement, it is certaine, they shall not bee confounded in two respects:
And for the Day of Judgement, it is certain, they shall not be confounded in two respects:
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First, they shall haue boldnes at that Day and hower, and praise before all the world:
First, they shall have boldness At that Day and hour, and praise before all the world:
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They that are not a shamed of Christ in this world, hee will not then be ashamed of them:
They that Are not a shamed of christ in this world, he will not then be ashamed of them:
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And secondly they shall bee deliuered from eternall confusion, and damnation: They shall enioy euerlasting saluation, and shall not bee confounded world without end, Isaiah 45.17. Quest. So that by this which hath bin sayd, we may in part know, how to answer that obiection which may be made:
And secondly they shall be Delivered from Eternal confusion, and damnation: They shall enjoy everlasting salvation, and shall not be confounded world without end, Isaiah 45.17. Quest. So that by this which hath been said, we may in part know, how to answer that objection which may be made:
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than other men, and by their calling more especially tied to the study of all truth,
than other men, and by their calling more especially tied to the study of all truth,
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For some one may say, The Scripture in diuers places seemes to graunt, that Gods seruants haue bin ashamed, & confounded.
For Some one may say, The Scripture in diverse places seems to grant, that God's Servants have been ashamed, & confounded.
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Ans. Now for answer heereunto, diuers things must be distinctly considered of.Ans. Now for answer hereunto, diverse things must be distinctly considered of.
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First, the godly shall not bee ashamed, or shamed with euerlasting shame, or they shall not be asham'd at the day of Iudgement:
First, the godly shall not be ashamed, or shamed with everlasting shame, or they shall not be ashamed At the day of Judgement:
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though it were graunted, they might bee ashamed in this life, Esay 45.17. in that World, which is without end, they shall not bee ashamed.
though it were granted, they might be ashamed in this life, Isaiah 45.17. in that World, which is without end, they shall not be ashamed.
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Secondly, wee may answer with the Prophet Daniel, that shame and confusion belongs vnto the godly,
Secondly, we may answer with the Prophet daniel, that shame and confusion belongs unto the godly,
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if wee respect their deserts, but they are freed from it by the couenant of grace in Christ, Dan. 9.7.
if we respect their deserts, but they Are freed from it by the Covenant of grace in christ, Dan. 9.7.
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Thirdly, if wee consider of the state of the Church in the publike condition of it,
Thirdly, if we Consider of the state of the Church in the public condition of it,
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as both good and bad are mingled together:
as both good and bad Are mingled together:
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so God may powre out terrible shame and confusion vpon visible Churches for their great prouocations, as, Ierem. 9.19. and 17.13.
so God may pour out terrible shame and confusion upon visible Churches for their great provocations, as, Jeremiah 9.19. and 17.13.
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Fourthly, this promise shewes, what God will make good to the beleeuer, if the fault bee not in himselfe:
Fourthly, this promise shows, what God will make good to the believer, if the fault be not in himself:
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he shall bee set in such a condition, as he shall haue no reason to bee ashamed,
he shall be Set in such a condition, as he shall have no reason to be ashamed,
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but in all distresses two things shall bee certaine:
but in all Distresses two things shall be certain:
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first, that God will come quickly to his succor, Heb. 10.35, 36. Secondly, that till his deliuerance hee shall haue a faire assurance and euidence for his hope in God, by his promises:
First, that God will come quickly to his succour, Hebrew 10.35, 36. Secondly, that till his deliverance he shall have a fair assurance and evidence for his hope in God, by his promises:
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so as if hee doe not withdraw himselfe through vnbelief, in rest and quietnes hee shall be fortified, Esay 30.19. Fiftly, if wee restraine the sence to the coherence and particular drift of this place, wee may answer three things.
so as if he do not withdraw himself through unbelief, in rest and quietness he shall be fortified, Isaiah 30.19. Fifty, if we restrain the sense to the coherence and particular drift of this place, we may answer three things.
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First, that he shall not be so confounded, as to bee driuen to run headlong vpon the vse of any vnlawfull meanes.
First, that he shall not be so confounded, as to be driven to run headlong upon the use of any unlawful means.
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Secondly, that hee shall not fall downe from the foundation, which is Christ, though he should endure many a sore storme.
Secondly, that he shall not fallen down from the Foundation, which is christ, though he should endure many a soar storm.
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And thirdly, he shall not bee ashamed in the point of Iustification: hee shall neuer repent, that hee relied vpon Christ, and his merits and righteousnesse.
And Thirdly, he shall not be ashamed in the point of Justification: he shall never Repent, that he relied upon christ, and his merits and righteousness.
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Sixtly, It is true, that in some temporall crosses they may bee foiled in the iudgement of the world,
Sixty, It is true, that in Some temporal Crosses they may be foiled in the judgement of the world,
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and in their owne sence, as the Prophet confesseth, Psal. 48.9. and so farre as this promise reacheth to temporall things, it must bee vnderstood with that common limitation, Esay 54.4.
and in their own sense, as the Prophet Confesses, Psalm 48.9. and so Far as this promise reaches to temporal things, it must be understood with that Common limitation, Isaiah 54.4.
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viz. so farre, as it is good for them, they shall be kept from shame,viz. so Far, as it is good for them, they shall be kept from shame,
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But yet if this temporall shame doe fall vpon them for their sinnes, repentance will remoue it, as is promised, Ioel 2.13.26. Lastly, the Lord will giue his people double for all their confusion, Esay 61.7. and therefore it is not to be reckned as a crosse, for which they haue so much recompence made them.
But yet if this temporal shame do fallen upon them for their Sins, Repentance will remove it, as is promised, Joel 2.13.26. Lastly, the Lord will give his people double for all their confusion, Isaiah 61.7. and Therefore it is not to be reckoned as a cross, for which they have so much recompense made them.
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Vses. The vse of all this remaines then to bee considered of, which concernes first, the godly; secondly, the wicked. The Godly should heere learne,Uses. The use of all this remains then to be considered of, which concerns First, the godly; secondly, the wicked. The Godly should Here Learn,
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First, to take notice of their priuiledges aboue other men in this respect, &c. Secondly, To sue out this promise vpon all occasions.
First, to take notice of their privileges above other men in this respect, etc. Secondly, To sue out this promise upon all occasions.
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For since they haue a graunt of freedome in this kind, they should seek vnto God for the obtaining of it, as they shall find need:
For since they have a grant of freedom in this kind, they should seek unto God for the obtaining of it, as they shall find need:
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when either their crosses presse them, or their hearts faile them: so did Dauid in many places of the Psalmes, as Psal. 31.1, 17. and 119.116. and in diuers other places.
when either their Crosses press them, or their hearts fail them: so did David in many places of the Psalms, as Psalm 31.1, 17. and 119.116. and in diverse other places.
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Thirdly, but they must euer looke to it, that they bee such as may answer the conditions of this promise, expressed in this or in other Scriptures;
Thirdly, but they must ever look to it, that they be such as may answer the conditions of this promise, expressed in this or in other Scriptures;
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as, 1. They must preserue a constant respect vnto God's commandements, and in all their waies be sound in God's statutes;
as, 1. They must preserve a constant respect unto God's Commandments, and in all their ways be found in God's statutes;
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else, wilfull sinne and shame will be companions, Psalm 119.6, 80. 2. They must not bee ashamed of GOD's truth,
Else, wilful sin and shame will be Sodales, Psalm 119.6, 80. 2. They must not be ashamed of GOD's truth,
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and the profession of it, but witnes a good profession before all men, Psalm 119.46. 3. They must not be too tender in matter of reproach from the world,
and the profession of it, but witness a good profession before all men, Psalm 119.46. 3. They must not be too tender in matter of reproach from the world,
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but learn of Christ to despise the shame and scorns of men, Heb. 12.2. Esay 51.6, 7. 4. In this Text they must hould fast their faith, and liue by it:
but Learn of christ to despise the shame and scorns of men, Hebrew 12.2. Isaiah 51.6, 7. 4. In this Text they must hold fast their faith, and live by it:
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it is a promise to the Godly, as he is a beleeuer, and will relie vpon Gods mercy in Iesus Christ:
it is a promise to the Godly, as he is a believer, and will rely upon God's mercy in Iesus christ:
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we must be established in the faith. The wicked may hence gather an argument of of singular terror.
we must be established in the faith. The wicked may hence gather an argument of of singular terror.
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For, this Text imports, that such as liue in their sinnes without repentance, and haue not a liuely faith in Iesus Christ, shall certainly be confounded:
For, this Text imports, that such as live in their Sins without Repentance, and have not a lively faith in Iesus christ, shall Certainly be confounded:
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and this will more particularly touch such sorts of men as are distinctly designed out to shame and confusion.
and this will more particularly touch such sorts of men as Are distinctly designed out to shame and confusion.
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Quest. Now, if any ask who are they shall be ashamed and confounded? Ans. I answer out of seuerall Scriptures, They shall be ashamed and confounded,Quest. Now, if any ask who Are they shall be ashamed and confounded? Ans. I answer out of several Scriptures, They shall be ashamed and confounded,
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First, that worship grauen Images, and trust vpon them, Psalm 97.7. Esay 42.17. First, that worship graven Images, and trust upon them, Psalm 97.7. Isaiah 42.17.
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then what faith and vnbelief, obedience and disobedience make. Men must not be knowne after the flesh.
then what faith and unbelief, Obedience and disobedience make. Men must not be known After the Flesh.
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Secondly, that wish euill, and hate the Godly, and reioice at their misery, and seek to doo them mischief, Psalm 44.7. Psalm 129.5. Esay 26.11. and 41.11.
Secondly, that wish evil, and hate the Godly, and rejoice At their misery, and seek to do them mischief, Psalm 44.7. Psalm 129.5. Isaiah 26.11. and 41.11.
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Thirdly, that are proud, and deal peruersly: for, pride is a fore-runner of shame, Pro.
Thirdly, that Are proud, and deal perversely: for, pride is a forerunner of shame, Pro
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Fourthly, that call not vpon the Name of the Lord, that vse not praier, Psalm 53.5. Fiftly, that vse customary lying:
Fourthly, that call not upon the Name of the Lord, that use not prayer, Psalm 53.5. Fifty, that use customary lying:
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they shall be lothsome, and come to shame, Pro. 13.5. Sixtly, that put their trust in men, and not in the Lord, Esay 20.5. Seuenthly, that are ashamed of Christ and the Gospell in this world, Mark 8.38. Lastly, that go about to establish their owne righteousnes, Rom. 10.4.
they shall be loathsome, and come to shame, Pro 13.5. Sixty, that put their trust in men, and not in the Lord, Isaiah 20.5. Seuenthly, that Are ashamed of christ and the Gospel in this world, Mark 8.38. Lastly, that go about to establish their own righteousness, Rom. 10.4.
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Verses 7.8. 7. Vnto you therefore which beleeue, it is precious:Verses 7.8. 7. Unto you Therefore which believe, it is precious:
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but vnto them which be disobedient, the stone which the Builders disallowed, the same is made the Head of the corner,
but unto them which be disobedient, the stone which the Builders disallowed, the same is made the Head of the corner,
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8. And a stone to stumble at, and a rock of offense, euen to them which stumble at the Word, being disobedient;8. And a stone to Stumble At, and a rock of offence, even to them which Stumble At the Word, being disobedient;
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vnto the which thing they were euen ordained.
unto the which thing they were even ordained.
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IN these words the Apostle expounds or applies the former testimony of scripture, which hee vrgeth both for the beleeuer, and against the vnbeleeuer.
IN these words the Apostle expounds or Applies the former testimony of scripture, which he urges both for the believer, and against the unbeliever.
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The beleeuers he cals vpon to take notice of their felicity; assuring them, that that Scripture doth auouch, that Christ is an incomparable treasure to them.
The believers he calls upon to take notice of their felicity; assuring them, that that Scripture does avouch, that christ is an incomparable treasure to them.
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Concerning the vnbeleeuers he speaks terrible things; whom hee describes both by their sinne, and by their iudgement. The sin is disobedience:
Concerning the unbelievers he speaks terrible things; whom he describes both by their sin, and by their judgement. The since is disobedience:
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their iudgement is to be considered as it is denounced, first, against their Leaders, whom he cals Builders;
their judgement is to be considered as it is denounced, First, against their Leaders, whom he calls Builders;
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and then, against the whole body of vnbeleeuers.
and then, against the Whole body of unbelievers.
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The plague vpon the Builders, is, that the Kingdome of Christ shall bee aduanced in spight of their hearts:
The plague upon the Builders, is, that the Kingdom of christ shall be advanced in spite of their hearts:
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they shall perish and be confounded, but Christ shall raign and flourish.
they shall perish and be confounded, but christ shall Reign and flourish.
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The plague vpon the body of vnbeleeuers, is, that Christ shall bee to them a stone of stumbling, and a rock of offense;
The plague upon the body of unbelievers, is, that christ shall be to them a stone of stumbling, and a rock of offence;
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which is amplified by the consideration of the causes, partly in themselues, which is, their stumbling at the Word, and disobedience;
which is amplified by the consideration of the Causes, partly in themselves, which is, their stumbling At the Word, and disobedience;
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and partly in God, who in his iustice hath appointed them thereunto. Thus of the order of the words.
and partly in God, who in his Justice hath appointed them thereunto. Thus of the order of the words.
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Now, before I come to the full opening of each particular in these two verses, I may obserue diuers things from the coherence and generall consideration of all these words.
Now, before I come to the full opening of each particular in these two Verses, I may observe diverse things from the coherence and general consideration of all these words.
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Men would promise to liue at all hearts ease, if they were rich enough:
Men would promise to live At all hearts ease, if they were rich enough:
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First, in that the Apostle doth not rest satisfied to alleage the Text, but doth withall apply it, it shewes the necessity of application.
First, in that the Apostle does not rest satisfied to allege the Text, but does withal apply it, it shows the necessity of application.
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We cannot profit by the Word, if it be not laid particularly to our hearts: as food doth not nourish, if it bee not eaten;
We cannot profit by the Word, if it be not laid particularly to our hearts: as food does not nourish, if it be not eaten;
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nor a medicine cure the distaste, if it be not taken; nor a plaister heal the sore, if it bee not laid to it;
nor a medicine cure the distaste, if it be not taken; nor a plaster heal the soar, if it be not laid to it;
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nor are our wants supplied by coming to the market, if we doo not buy and carry home.
nor Are our Wants supplied by coming to the market, if we do not buy and carry home.
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Which should work in vs a sound care of application of the Word wee hear or read:
Which should work in us a found care of application of the Word we hear or read:
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and withall it should waken vs to a care of obseruing all the rules that may further vs in applying;
and withal it should waken us to a care of observing all the rules that may further us in applying;
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which are these, and such like. First, we must be carefull to vnderstand rightly the Scriptures we would apply:
which Are these, and such like. First, we must be careful to understand rightly the Scriptures we would apply:
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this is the very foundation of all application that is profitable, 2. Pet. 3. else wee may growe peruerse,
this is the very Foundation of all application that is profitable, 2. Pet. 3. Else we may grow perverse,
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and wrong both the Word and our owne selues. Ob. But some priuate man might say, This is hard:
and wrong both the Word and our own selves. Ob. But Some private man might say, This is hard:
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how can we learn to knowe the cleer meaning of the Scripture, and the sense of the Text? Sol. For answer heerunto:
how can we Learn to know the clear meaning of the Scripture, and the sense of the Text? Sol. For answer hereunto:
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thou must knowe, that there bee diuers rules that may help thee to vnderstand, or at least, keep thee from wrong and dangerous mis-application.
thou must know, that there be diverse rules that may help thee to understand, or At least, keep thee from wrong and dangerous misapplication.
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(11) doctrine (DIV2)
949
Image 10
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First, thou must be wise to sobriety, and not presume to knowe aboue what is meet,
First, thou must be wise to sobriety, and not presume to know above what is meet,
ord, pns21 vmb vbi j p-acp n1, cc xx vvi pc-acp vvi p-acp r-crq vbz j,
(11) doctrine (DIV2)
950
Image 10
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nor to meddle with such Secrets as should lead thee into knowledges that belong not to thy calling,
nor to meddle with such Secrets as should led thee into knowledges that belong not to thy calling,
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(11) doctrine (DIV2)
950
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or are not euidently reuealed in Scripture.
or Are not evidently revealed in Scripture.
cc vbr xx av-j vvn p-acp n1.
(11) doctrine (DIV2)
950
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2590
Secondly, thou must haue respect vnto other Scriptures, to take no sense that is contrary to other apparant Scriptures.
Secondly, thou must have respect unto other Scriptures, to take no sense that is contrary to other apparent Scriptures.
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(11) doctrine (DIV2)
951
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Thirdly, thou must haue respect to the Analogie of faith, to auoid all senses which oppose any article of faith, or thy faith, Rom. 12.3.
Thirdly, thou must have respect to the Analogy of faith, to avoid all Senses which oppose any article of faith, or thy faith, Rom. 12.3.
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(11) doctrine (DIV2)
952
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2592
Fourthly, thou must auoid all doubtfull disputations, and vnprofitable questions, and vain ianglings, that tend not to edification,
Fourthly, thou must avoid all doubtful disputations, and unprofitable questions, and vain janglings, that tend not to edification,
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(11) doctrine (DIV2)
953
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and the saluation of thy soule;
and the salvation of thy soul;
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(11) doctrine (DIV2)
953
Image 10
2594
and account it as a happinesse, to be able to keep thy self free from intanglements therein.
and account it as a happiness, to be able to keep thy self free from entanglements therein.
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(11) doctrine (DIV2)
953
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2595
And therefore stand at the door of euery opinion, and, before thou let it in, ask this question:
And Therefore stand At the door of every opinion, and, before thou let it in, ask this question:
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(11) doctrine (DIV2)
953
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What shall my soule bee aduantaged by this opinion at the day of IESVS CHRIST? And if it cannot answer to it directly, reiect it, Psal. 119.66. Dauid praies God to teach him good iudgement and knowledge.
What shall my soul be advantaged by this opinion At the day of JESUS CHRIST? And if it cannot answer to it directly, reject it, Psalm 119.66. David prays God to teach him good judgement and knowledge.
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(11) doctrine (DIV2)
953
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It is ill to sinne any where, though in Babel:
It is ill to sin any where, though in Babel:
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(11) doctrine (DIV2)
1019
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so long as no sense is taught there contrary to the former rules, 1. Cor. 14.36. and where thou doubtest, thou must seek the law at the Priest's mouth, and be very fearfull, in any thing to bee wiser than thy Teacher;
so long as no sense is taught there contrary to the former rules, 1. Cor. 14.36. and where thou doubtest, thou must seek the law At the Priest's Mouth, and be very fearful, in any thing to be Wiser than thy Teacher;
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(11) doctrine (DIV2)
954
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I mean, to nourish priuate opinions, which are not iustified by publick doctrine.
I mean, to nourish private opinions, which Are not justified by public Doctrine.
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(11) doctrine (DIV2)
954
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2600
Sixtly, pray to God to •each thee, and to giue thee his Spirit to lead thee into all truth:
Sixty, pray to God to •each thee, and to give thee his Spirit to led thee into all truth:
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(11) doctrine (DIV2)
955
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vnderstanding is God's gift, 2. Tim. 2.7. and hee will teach thee humbly his way, Psal. 25. Thus of the first rule:
understanding is God's gift, 2. Tim. 2.7. and he will teach thee humbly his Way, Psalm 25. Thus of the First Rule:
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(11) doctrine (DIV2)
955
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wee must first soundly vnderstand the sense of the Scripture wee would apply.
we must First soundly understand the sense of the Scripture we would apply.
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(11) doctrine (DIV2)
956
Image 10
2603
Secondly, thou must bring a minde apt to bee taught, willing to be formed, and to bee all that which God would haue thee to bee:
Secondly, thou must bring a mind apt to be taught, willing to be formed, and to be all that which God would have thee to bee:
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(11) doctrine (DIV2)
957
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2604
thou canst neuer profit by application, without a penitent minde;
thou Canst never profit by application, without a penitent mind;
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(11) doctrine (DIV2)
957
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2605
a minde that will part with any sin God shall discouer in thee, and a minde carefull to obserue the conditions required, aswell as the promise tendred, Iames 1.21. This is indeed to glorifie the Word.
a mind that will part with any since God shall discover in thee, and a mind careful to observe the conditions required, aswell as the promise tendered, James 1.21. This is indeed to Glorify the Word.
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(11) doctrine (DIV2)
957
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2606
Thirdly, it is an excellent help in application, to follow the guiding of the holy Ghost in thy heart:
Thirdly, it is an excellent help in application, to follow the guiding of the holy Ghost in thy heart:
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(11) doctrine (DIV2)
958
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thou shalt finde in all doctrines a difference. Some things, read or heard, haue a speciall taste put vpon them by Gods spirit,
thou shalt find in all doctrines a difference. some things, read or herd, have a special taste put upon them by God's Spirit,
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(11) doctrine (DIV2)
958
Image 10
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or a special assurance of them wrought at the time of reading or hearing.
or a special assurance of them wrought At the time of reading or hearing.
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(11) doctrine (DIV2)
958
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Now, thou must be carefull to take to thee these truths which the Spirit of GOD doth cause to shine before thee.
Now, thou must be careful to take to thee these truths which the Spirit of GOD does cause to shine before thee.
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(11) doctrine (DIV2)
958
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Eat that which is good, Esay 55.2. Try all things, and keep that which is good, 1. Thes. 5.20.
Eat that which is good, Isaiah 55.2. Try all things, and keep that which is good, 1. Thebes 5.20.
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(11) doctrine (DIV2)
958
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Fourthly, knowe, that serious and secret meditation vpon the matter thou hearest, is the principall nurse of fruitfull application:
Fourthly, know, that serious and secret meditation upon the matter thou Hearst, is the principal nurse of fruitful application:
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(11) doctrine (DIV2)
959
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2612
it is but a flash can be had without an after & deliberate meditation; and about meditation, remember these rules: 1. Let it be secret.
it is but a flash can be had without an After & deliberate meditation; and about meditation, Remember these rules: 1. Let it be secret.
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(11) doctrine (DIV2)
959
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2613
2. He must let it be full. Giue not ouer, till thou hast laid the truth vp in thy heart: 2. He must let it be full. Give not over, till thou hast laid the truth up in thy heart:
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(11) doctrine (DIV2)
959
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2614
take heed of that common deceit, Psalm 119.45. of resting in the praise or liking of the doctrine:
take heed of that Common deceit, Psalm 119.45. of resting in the praise or liking of the Doctrine:
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(11) doctrine (DIV2)
959
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2615
bee not a Iudge against thine owne soule.
be not a Judge against thine own soul.
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(11) doctrine (DIV2)
959
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For, if the doctrine be worthy of such praise, why darest thou let it slip and run out? Let not the diuell start it out of thy heart, Mat. 13.20. or the cares of life choke it, Luke 11.28. 3. Let it be constant.
For, if the Doctrine be worthy of such praise, why Darest thou let it slip and run out? Let not the Devil start it out of thy heart, Mathew 13.20. or the Cares of life choke it, Lycia 11.28. 3. Let it be constant.
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(11) doctrine (DIV2)
959
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2617
Bee at the same point still from day to day, till it bee soundly formed and seated in thy heart.
Bee At the same point still from day to day, till it be soundly formed and seated in thy heart.
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(11) doctrine (DIV2)
959
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How rich might many Christians haue been, if they had obserued this rule! Psal. 1.2. Psalm 119.3, 5. Esay 26.9. Fiftly, be wise for thy self:
How rich might many Christians have been, if they had observed this Rule! Psalm 1.2. Psalm 119.3, 5. Isaiah 26.9. Fifty, be wise for thy self:
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(11) doctrine (DIV2)
959
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take heed of that errour of transposing thy applications:
take heed of that error of transposing thy applications:
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(11) doctrine (DIV2)
960
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say not, This is a good point for such and such, till thou haue tried thine owne heart,
say not, This is a good point for such and such, till thou have tried thine own heart,
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(11) doctrine (DIV2)
960
Image 10
2621
whether it belong not to thee, Psalm 119.59. Pro. 9.7. Sixtly, by any means bee carefull of the seasons of doctrine:
whither it belong not to thee, Psalm 119.59. Pro 9.7. Sixty, by any means be careful of the seasons of Doctrine:
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(11) doctrine (DIV2)
960
Image 10
2622
be wise to vnderstand the season.
be wise to understand the season.
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(11) doctrine (DIV2)
961
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There bee many truths, which if thou let passe the opportunity of informing of thy selfe, thou maist perhappes neuer haue it so again:
There be many truths, which if thou let pass the opportunity of informing of thy self, thou Mayest perhaps never have it so again:
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(11) doctrine (DIV2)
961
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and therefore take heed of losing precious things, when thou hast the time and meanes to attaine them, &c. Thus of the first point.
and Therefore take heed of losing precious things, when thou hast the time and means to attain them, etc. Thus of the First point.
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(11) doctrine (DIV2)
961
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The second thing is the speciall duty of Ministers, to apply the Scriptures to the hearers, that belong to their charge:
The second thing is the special duty of Ministers, to apply the Scriptures to the hearers, that belong to their charge:
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(11) doctrine (DIV2)
963
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we see the Apostles doe it, and for this purpose hath God set apart the ministery of the Word, that by them it might be applied.
we see the Apostles do it, and for this purpose hath God Set apart the Ministry of the Word, that by them it might be applied.
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(11) doctrine (DIV2)
963
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God inspired the Scriptures, and the Ministers are to vrge them, and whet them vpon the hearts of their hearers for their Instruction, Reproofe or Consolation, 2. Tim. 3.17. They are like the Priests for cutting vp, or diuiding of the Sacrifices, 2. Tim. 2.15.
God inspired the Scriptures, and the Ministers Are to urge them, and whet them upon the hearts of their hearers for their Instruction, Reproof or Consolation, 2. Tim. 3.17. They Are like the Priests for cutting up, or dividing of the Sacrifices, 2. Tim. 2.15.
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(11) doctrine (DIV2)
963
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And this may serue to iustifie the course of godly and painfull ministers, that most studie the sound application of their doctrine,
And this may serve to justify the course of godly and painful Ministers, that most study the found application of their Doctrine,
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(11) doctrine (DIV2)
963
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2629
and secretly staineth the pride of these men, that auoide with scorne, application, vainly affecting the praise of wit and learning.
and secretly stains the pride of these men, that avoid with scorn, application, vainly affecting the praise of wit and learning.
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(11) doctrine (DIV2)
963
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2630
Thirdly, we may hence note, that all men, in the visible Church, haue not a right to the comforts of the Scripture;
Thirdly, we may hence note, that all men, in the visible Church, have not a right to the comforts of the Scripture;
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(11) doctrine (DIV2)
964
Image 10
2631
and it is the Ministers dutie to driue wicked men off, from claiming anie part in the promises, which are the only treasure of the Saints,
and it is the Ministers duty to driven wicked men off, from claiming any part in the promises, which Are the only treasure of the Saints,
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(11) doctrine (DIV2)
964
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2632
as here we see in these two verses, the Apostle carefully doth:
as Here we see in these two Verses, the Apostle carefully does:
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(11) doctrine (DIV2)
964
Image 10
2633
Men must doe the workes of Iacob, if they would haue the comforts of Iacob, Micah 2. verse 7. A Minister must separate betimes the cleane and vncleane.
Men must do the works of Iacob, if they would have the comforts of Iacob, micah 2. verse 7. A Minister must separate betimes the clean and unclean.
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(11) doctrine (DIV2)
964
Image 10
2634
His word must be like a Fanne, that will driue the chaffe one way, and the Wheat another;
His word must be like a Fan, that will driven the chaff one Way, and the Wheat Another;
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(11) doctrine (DIV2)
964
Image 10
2635
and though wicked men brooke not this, yet God requireth this discretion at the hands of his people.
and though wicked men brook not this, yet God requires this discretion At the hands of his people.
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(11) doctrine (DIV2)
964
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Gods Ministers must not dawbe with vntempered morter, or giue the childrens bread to dogs, or cast holy things to swine.
God's Ministers must not daub with untempered mortar, or give the Children's bred to Dogs, or cast holy things to Swine.
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(11) doctrine (DIV2)
964
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Fourthly, they may hence cleerly also see, that no other difference may be put between many,
Fourthly, they may hence clearly also see, that no other difference may be put between many,
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(11) doctrine (DIV2)
965
Image 10
2639
Fiftly, tis hence also apparant, that all the godly haue a common right to the promises made in Christ.
Fifty, this hence also apparent, that all the godly have a Common right to the promises made in christ.
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(11) doctrine (DIV2)
966
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The godly in the Apostle Peters time had right to the former consolation, as well as the godly in the Prophet Esaies time:
The godly in the Apostle Peter's time had right to the former consolation, as well as the godly in the Prophet Isaiah time:
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(11) doctrine (DIV2)
966
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2641
God is no respecter of persons, Col. 3.11. Thus in generall. Two things are to be obserued in particular:
God is no respecter of Persons, Col. 3.11. Thus in general. Two things Are to be observed in particular:
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(11) doctrine (DIV2)
966
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2642
The one concernes the godly, who are comforted. The other concernes the wicked, who are terrified.
The one concerns the godly, who Are comforted. The other concerns the wicked, who Are terrified.
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(11) doctrine (DIV2)
968
Image 10
2643
The Godly are comforted in these words: To you therefore which beleeue, he is precious. ]
The Godly Are comforted in these words: To you Therefore which believe, he is precious. ]
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(11) doctrine (DIV2)
969
Image 10
2644
In which words, it is the drift of the Apostle to raise a vse for consolation out of the former Text: whence consider,
In which words, it is the drift of the Apostle to raise a use for consolation out of the former Text: whence Consider,
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(11) doctrine (DIV2)
971
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2645
First, the persons comforted, viz. you that beleeue. Secondly, the happinesse applied vnto them, He is precious. For the first.
First, the Persons comforted, viz. you that believe. Secondly, the happiness applied unto them, He is precious. For the First.
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(11) doctrine (DIV2)
972
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2646
It is manifest, that the Apostle directs them to look for faith in their hearts, if they would haue comfort in God's promises.
It is manifest, that the Apostle directs them to look for faith in their hearts, if they would have Comfort in God's promises.
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(11) doctrine (DIV2)
974
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2647
It is not enough to knowe, that beleeuers shall bee saued, but we must be sure, that men in particular are beleeuers:
It is not enough to know, that believers shall be saved, but we must be sure, that men in particular Are believers:
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(11) doctrine (DIV2)
974
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2648
we must examine our selues whether we be in the faith or no, 2. Cor. 13.5. Which should both reproue and direct.
we must examine our selves whither we be in the faith or no, 2. Cor. 13.5. Which should both reprove and Direct.
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(11) doctrine (DIV2)
974
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2649
It reprooues the great shamefull slothfulnesse of Christians, that suffer the tempter to keep them without the assurance of faith:
It reproves the great shameful slothfulness of Christians, that suffer the tempter to keep them without the assurance of faith:
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(11) doctrine (DIV2)
974
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some haue no faith at all;
Some have no faith At all;
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and the better sort liue in too much doubtfulnes in the point of the assurance of faith.
and the better sort live in too much doubtfulness in the point of the assurance of faith.
cc dt jc n1 vvi p-acp av d n1 p-acp dt n1 pp-f dt n1 pp-f n1.
(11) doctrine (DIV2)
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And therefore we should bee warned and directed to try our faith, and to make it sure, that we are beleeuers.
And Therefore we should be warned and directed to try our faith, and to make it sure, that we Are believers.
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(11) doctrine (DIV2)
974
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Quest. What is it to be a true beleeuer?Quest. What is it to be a true believer?
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975
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Ans. It is, To imbrace with our hearts the reconciliation and saluation which by Christ is purchased for vs, Ans. It is, To embrace with our hearts the reconciliation and salvation which by christ is purchased for us,
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(11) doctrine (DIV2)
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and by the Gospell is offred to vs. Now, that this point, being of such singular waight, may be cleerly vnderstood, I will break it open into particulars,
and by the Gospel is offered to us Now, that this point, being of such singular weight, may be clearly understood, I will break it open into particulars,
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or into particular parts or steppes of iudgement and practice in the beleeuer.
or into particular parts or steps of judgement and practice in the believer.
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First, he must acknowledge, that by nature he stands bound to obserue all the morall Law.
First, he must acknowledge, that by nature he Stands bound to observe all the moral Law.
ord, pns31 vmb vvi, cst p-acp n1 pns31 vvz vvn pc-acp vvi d dt j n1.
(11) doctrine (DIV2)
977
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Secondly, he must see, that he hath broken all those holy lawes of God, and is therefore guilty before God of the curses of the Law, and so of eternall condemnation.
Secondly, he must see, that he hath broken all those holy laws of God, and is Therefore guilty before God of the curses of the Law, and so of Eternal condemnation.
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(11) doctrine (DIV2)
978
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Thirdly, he must knowe, that GOD sent his owne Son in the flesh to obey the Law,
Thirdly, he must know, that GOD sent his own Son in the Flesh to obey the Law,
ord, pns31 vmb vvi, cst np1 vvd po31 d n1 p-acp dt n1 pc-acp vvi dt n1,
(11) doctrine (DIV2)
979
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and satisfie the iustice of God, by making an expiation for mans sins.
and satisfy the Justice of God, by making an expiation for men Sins.
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(11) doctrine (DIV2)
979
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Fourthly, he must learn, that God hath bound himself by promise, that whosoeuer imbraceth the agreements in this new couenant in Christ, shall be saued.
Fourthly, he must Learn, that God hath bound himself by promise, that whosoever Embraceth the agreements in this new Covenant in christ, shall be saved.
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(11) doctrine (DIV2)
980
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Fiftly, that when a man doth, in his owne particular, discern this gracious offer of God in the Gospell,
Fifty, that when a man does, in his own particular, discern this gracious offer of God in the Gospel,
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(11) doctrine (DIV2)
981
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and goeth to God, and with his heart relieth vpon it, then he doth truely beleeue,
and Goes to God, and with his heart Relieth upon it, then he does truly believe,
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(11) doctrine (DIV2)
981
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and is iustified, and shall be saued.
and is justified, and shall be saved.
cc vbz vvn, cc vmb vbi vvn.
(11) doctrine (DIV2)
981
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Quest. But many men are perswaded, that God hath giuen Christ for them, and yet it is euident, that they do not beleeue,Quest. But many men Are persuaded, that God hath given christ for them, and yet it is evident, that they do not believe,
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(11) doctrine (DIV2)
982
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because there is no appearance of any repentance or reformation in them: many say they haue a strong faith, and yet haue none.
Because there is no appearance of any Repentance or Reformation in them: many say they have a strong faith, and yet have none.
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(11) doctrine (DIV2)
982
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How shall the perswasion of the godly man be distinguished from this vain presumption in wicked men?
How shall the persuasion of the godly man be distinguished from this vain presumption in wicked men?
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(11) doctrine (DIV2)
982
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Ans. That perswasion of Gods grace in Christ, which is true, and of the nature of true faith, doth prooue it self to bee right, by many infallible signes.Ans. That persuasion of God's grace in christ, which is true, and of the nature of true faith, does prove it self to be right, by many infallible Signs.
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(11) doctrine (DIV2)
983
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First, by the renouation of the heart. The knowledge of God's loue in Christ, doth make the heart of man new:
First, by the renovation of the heart. The knowledge of God's love in christ, does make the heart of man new:
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(11) doctrine (DIV2)
984
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it clenseth out the old drosse, and makes a man hate his secret and most secret sinnes.
it Cleanseth out the old dross, and makes a man hate his secret and most secret Sins.
pn31 vvz av dt j n1, cc vvz dt n1 vvb po31 j-jn cc av-ds j-jn n2.
(11) doctrine (DIV2)
984
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Faith purifieth the heart, Acts 15. Secondly, by the ioy and comforts of the holy Ghost;
Faith Purifieth the heart, Acts 15. Secondly, by the joy and comforts of the holy Ghost;
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(11) doctrine (DIV2)
984
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with which the beleeuer's hart is refreshed from the presence of God, 1. Pet. 1.9. Thirdly, by the victory of the world.
with which the believer's heart is refreshed from the presence of God, 1. Pet. 1.9. Thirdly, by the victory of the world.
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(11) doctrine (DIV2)
985
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For, the true beleeuer is so satisfied with God's goodnes in Christ, that he can deny his profits, pleasures, credit, friends,
For, the true believer is so satisfied with God's Goodness in christ, that he can deny his profits, pleasures, credit, Friends,
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(11) doctrine (DIV2)
986
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and the like, for Christ's sake and the Gospell:
and the like, for Christ's sake and the Gospel:
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(11) doctrine (DIV2)
986
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yea, faith marres the taste of earthly things, and makes a man able to forsake the loue of worldly things, 1. Iohn 5.5. It will endure the triall of troubles, of afflictions, and temptations, and persecutions, for the Gospels sake, 1. Pet. 1.7. without making haste to vse ill means in the euill day.
yea, faith mars the taste of earthly things, and makes a man able to forsake the love of worldly things, 1. John 5.5. It will endure the trial of Troubles, of afflictions, and temptations, and persecutions, for the Gospels sake, 1. Pet. 1.7. without making haste to use ill means in the evil day.
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(11) doctrine (DIV2)
986
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Quest. But, how may faith bee discerned in such as say they are not perswaded that they haue faith;Quest. But, how may faith be discerned in such as say they Are not persuaded that they have faith;
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(11) doctrine (DIV2)
987
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which sometimes proues to be the case of diuers deere children of God? Ans. Their faith may be discerned,
which sometime Proves to be the case of diverse deer children of God? Ans. Their faith may be discerned,
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(11) doctrine (DIV2)
987
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First, by repentance, which cannot be separated from it: the sight, hatred, confession, and sorrow for their sinnes, is an argument of true faith,
First, by Repentance, which cannot be separated from it: the sighed, hatred, Confessi, and sorrow for their Sins, is an argument of true faith,
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(11) doctrine (DIV2)
989
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because without faith no man can haue true repentance. Secondly, by their complaining of their vnbelief, and desire of faith.
Because without faith no man can have true Repentance. Secondly, by their complaining of their unbelief, and desire of faith.
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(11) doctrine (DIV2)
989
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I beleeue, Lord, help my vnbelief, was the voice of him that had true faith.
I believe, Lord, help my unbelief, was the voice of him that had true faith.
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(11) doctrine (DIV2)
990
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Thirdly, by their daily renouncing of their owne merits, begging fauour of God, onely for the merits of Christ.
Thirdly, by their daily renouncing of their own merits, begging favour of God, only for the merits of christ.
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(11) doctrine (DIV2)
991
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Fourthly, by the loue of the Godly: for faith worketh by loue, Galat. 5. Fiftly, by other markes and signes of Gods children, which can neuer bee had, but faith is had also:
Fourthly, by the love of the Godly: for faith works by love, Galatians 5. Fifty, by other marks and Signs of God's children, which can never be had, but faith is had also:
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(11) doctrine (DIV2)
992
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such as are, loue of God, and his Word, and of their enemies, and vprightnes of heart,
such as Are, love of God, and his Word, and of their enemies, and uprightness of heart,
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(11) doctrine (DIV2)
993
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and the spirit of praier, and the like. Precious. ] Christ is precious to them that beleeue, not onely in their account, but by effect;
and the Spirit of prayer, and the like. Precious. ] christ is precious to them that believe, not only in their account, but by Effect;
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(11) doctrine (DIV2)
993
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and so, both because hee is great riches vnto them, as also because he is an honour vnto them.
and so, both Because he is great riches unto them, as also Because he is an honour unto them.
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(11) doctrine (DIV2)
995
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Hee is great riches vnto them, yea vnsearchable riches, Eph. 3.6. All ages ought to wonder at the riches of Gods kindnes to the beleeuers in Iesus Christ, Eph. 2.7.
He is great riches unto them, yea unsearchable riches, Ephesians 3.6. All ages ought to wonder At the riches of God's kindness to the believers in Iesus christ, Ephesians 2.7.
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(11) doctrine (DIV2)
995
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Christ in vs is our riches, Col. 1.27 and thus he inricheth vs with the fauour of God, his owne merits and righteousnes, the grace of the Spirit,
christ in us is our riches, Col. 1.27 and thus he enricheth us with the favour of God, his own merits and righteousness, the grace of the Spirit,
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(11) doctrine (DIV2)
995
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and the promises of the Word, and the hope of glory. The Vses are many.
and the promises of the Word, and the hope of glory. The Uses Are many.
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(11) doctrine (DIV2)
995
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Vses. First, woe to the rich men of this world, that are not rich in God & Christ, Luke 12.16.21.Uses. First, woe to the rich men of this world, that Are not rich in God & christ, Lycia 12.16.21.
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(11) doctrine (DIV2)
997
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Let not the rich man glory in his riches, Ierem. 9. 24.
Let not the rich man glory in his riches, Jeremiah 9. 24.
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(11) doctrine (DIV2)
997
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Secondly, let the brother of lowe degree reioyce, in that God hath thus exalted him, Iames 1.9.
Secondly, let the brother of low degree rejoice, in that God hath thus exalted him, James 1.9.
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(11) doctrine (DIV2)
998
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For, godly Christians are the richest men in the world: for their possessions are greatest, because they possesse Iesus Christ, and his treasures Iames 2.5.
For, godly Christians Are the Richest men in the world: for their possessions Are greatest, Because they possess Iesus christ, and his treasures James 2.5.
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(11) doctrine (DIV2)
998
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For God is rich to al that cal vpon him. Hee cannot bee a poore man, that can pray, Rom. 10.12. Christ makes amends to the poore Christian for all his wants.
For God is rich to all that call upon him. He cannot be a poor man, that can pray, Rom. 10.12. christ makes amends to the poor Christian for all his Wants.
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(11) doctrine (DIV2)
998
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Thirdly, hence wee may gather another signe to try our faith by.
Thirdly, hence we may gather Another Signen to try our faith by.
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(11) doctrine (DIV2)
999
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If Christ bee more precious to vs, then all the world besides, it is certaine we are true beleeuers:
If christ be more precious to us, then all the world beside, it is certain we Are true believers:
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(11) doctrine (DIV2)
999
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For Christ is precious to none, but beleeuers, Phil. 3.9, 8.
For christ is precious to none, but believers, Philip 3.9, 8.
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(11) doctrine (DIV2)
999
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Fourthly, wee should striue with all thankfulnes to admire, and praise the grace of God, that hath bestowed such riches vpon vs in Christ, Ephes. 1.7.
Fourthly, we should strive with all thankfulness to admire, and praise the grace of God, that hath bestowed such riches upon us in christ, Ephesians 1.7.
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(11) doctrine (DIV2)
1000
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Fiftly, wee should hence learne to make more account of our faith, which is therefore precious,
Fifty, we should hence Learn to make more account of our faith, which is Therefore precious,
ord, pns12 vmd av vvi pc-acp vvi dc n1 pp-f po12 n1, r-crq vbz av j,
(11) doctrine (DIV2)
1001
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because it applies Christ vnto vs:
Because it Applies christ unto us:
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(11) doctrine (DIV2)
1001
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Hence poore Christians are said to bee rich, because they haue faith, and assurance of faith,
Hence poor Christians Are said to be rich, Because they have faith, and assurance of faith,
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(11) doctrine (DIV2)
1001
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and hee calleth it all riches of full assurance, Colos. 2.2. 2. Pet. 1.4. Iam. 2.5. Sixtly, we should liue securelesse.
and he calls it all riches of full assurance, Colos 2.2. 2. Pet. 1.4. Iam. 2.5. Sixty, we should live securelesse.
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(11) doctrine (DIV2)
1001
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why, Christians are exceeding rich, and possesse more treasure, then all the world besides, and therefore should liue henceforth by the faith of the Sonne of God, which was giuen to them, Gal. 2.20. Seuenthly, looke to it, that thou keepe Christ, whatsoeuer thou losest:
why, Christians Are exceeding rich, and possess more treasure, then all the world beside, and Therefore should live henceforth by the faith of the Son of God, which was given to them, Gal. 2.20. Seuenthly, look to it, that thou keep christ, whatsoever thou losest:
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(11) doctrine (DIV2)
1002
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resolue to lose father, mother, wife, children, friends, house, lands, yea and life too, rather then lose Christ, who is so precious.
resolve to loose father, mother, wife, children, Friends, house, Lands, yea and life too, rather then loose christ, who is so precious.
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(11) doctrine (DIV2)
1003
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Eightly, Wee should shew it, that we account him our greatest riches:
Eighth, we should show it, that we account him our greatest riches:
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(11) doctrine (DIV2)
1004
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and that wee shall doe, first, by esteeming the Gospell, that brings vs daily tidings, aboue gold and siluer.
and that we shall do, First, by esteeming the Gospel, that brings us daily tidings, above gold and silver.
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(11) doctrine (DIV2)
1004
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2707
Secondly, by often receiuing of the Sacraments:
Secondly, by often receiving of the Sacraments:
ord, p-acp av vvg pp-f dt n2:
(11) doctrine (DIV2)
1004
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we should account the Word and Sacraments as Gods Exchequer, whither we alwaies come to receiue more treasure.
we should account the Word and Sacraments as God's Exchequer, whither we always come to receive more treasure.
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(11) doctrine (DIV2)
1004
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2709
Thirdly, by making much of them, that resemble his vertues. Fourthly, by longing for his appearing.
Thirdly, by making much of them, that resemble his Virtues. Fourthly, by longing for his appearing.
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(11) doctrine (DIV2)
1004
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2710
Thus, as Christ is our riches.
Thus, as christ is our riches.
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(11) doctrine (DIV2)
1005
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Now secondly, hee is precious, in that hee is an honour vnto vs, and so some translate it.
Now secondly, he is precious, in that he is an honour unto us, and so Some translate it.
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(11) doctrine (DIV2)
1005
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2712
Christ then is a singular honor to euery beleeuer, and hee is so both in heauen and in earth.
christ then is a singular honour to every believer, and he is so both in heaven and in earth.
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(11) doctrine (DIV2)
1005
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2713
First, in heauen hee is an honour to vs, because he graceth vs before God, and the Angels, couering our nakednes with the rich garment of his owne imputed righteousnes,
First, in heaven he is an honour to us, Because he graceth us before God, and the Angels, covering our nakedness with the rich garment of his own imputed righteousness,
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(11) doctrine (DIV2)
1005
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and making daily intercession for vs to God, and couering our imperfections, and presenting our workes,
and making daily Intercession for us to God, and covering our imperfections, and presenting our works,
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(11) doctrine (DIV2)
1005
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and praiers to God, and giuing the Angels a charge to looke carefully to vs. Secondly,
and Prayers to God, and giving the Angels a charge to look carefully to us Secondly,
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(11) doctrine (DIV2)
1005
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And so hee is an honour to vs on earth, both amongst the godly, and amongst the wicked:
And so he is an honour to us on earth, both among the godly, and among the wicked:
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(11) doctrine (DIV2)
1005
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First, Hee graceth vs amongst the godly, by giuing vs a roome in their hearts, causing them to loue vs,
First, He graceth us among the godly, by giving us a room in their hearts, causing them to love us,
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(11) doctrine (DIV2)
1005
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and honour vs euen for Christ onely, whom they discouer in vs by our loue to Christ,
and honour us even for christ only, whom they discover in us by our love to christ,
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(11) doctrine (DIV2)
1005
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and faith in his name, and imitation of his vertues.
and faith in his name, and imitation of his Virtues.
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(11) doctrine (DIV2)
1005
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Secondly, and hee graceth vs also amongst the wicked, by protecting and acknowledging vs in times of greatest distresse,
Secondly, and he graceth us also among the wicked, by protecting and acknowledging us in times of greatest distress,
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(11) doctrine (DIV2)
1005
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and by washing out the blemishes, which our own indiscretiōs at any time brought vpon vs,
and by washing out the blemishes, which our own indiscretions At any time brought upon us,
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(11) doctrine (DIV2)
1005
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& by cleering our innocencies from their vniust aspersions.
& by clearing our Innocencies from their unjust Aspersions.
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(11) doctrine (DIV2)
1005
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The vse may be, first for confutation of their folly and madnes, that account it a course of abasement to follow Christ,
The use may be, First for confutation of their folly and madness, that account it a course of abasement to follow christ,
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(11) doctrine (DIV2)
1006
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and leaue the vanities of the world. Godly courses are honourable courses:
and leave the vanities of the world. Godly courses Are honourable courses:
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(11) doctrine (DIV2)
1006
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but it is worse to transgresse in Sion, or Ierusalem, euen in the glorious Churches of Iesus Christ.
but it is Worse to transgress in Sion, or Ierusalem, even in the glorious Churches of Iesus christ.
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(11) doctrine (DIV2)
1019
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No man euer lost honor by cleauing to Christ, and liuing so as might become the faith and loue of Christ.
No man ever lost honour by cleaving to christ, and living so as might become the faith and love of christ.
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(11) doctrine (DIV2)
1006
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Secondly, and withall wee may hence be informed, that all the honour that is without Christ, is but obscure basenesse:
Secondly, and withal we may hence be informed, that all the honour that is without christ, is but Obscure baseness:
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(11) doctrine (DIV2)
1006
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no man can bee truely honourable without the faith of Iesus Christ in his heart.
no man can be truly honourable without the faith of Iesus christ in his heart.
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(11) doctrine (DIV2)
1006
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Thirdly, we should hence be resolued to make more account of the Godly, because Christ is to them al honour:
Thirdly, we should hence be resolved to make more account of the Godly, Because christ is to them all honour:
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(11) doctrine (DIV2)
1006
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they are the only excellent ones in the world.
they Are the only excellent ones in the world.
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(11) doctrine (DIV2)
1006
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Fourthly, wee should labour also to bee an honour vnto Christ, and to the faith and profession of his name, and seruice:
Fourthly, we should labour also to be an honour unto christ, and to the faith and profession of his name, and service:
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(11) doctrine (DIV2)
1006
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wee must remember, that he is our surety to God for vs, and hath vndertaken for our good behauiour,
we must Remember, that he is our surety to God for us, and hath undertaken for our good behaviour,
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(11) doctrine (DIV2)
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and therefore for that reason wee should be carefull of our duties:
and Therefore for that reason we should be careful of our duties:
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(11) doctrine (DIV2)
1006
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and besides wee see, that the disorders of great mens seruants leaue an imputation on their master,
and beside we see, that the disorders of great men's Servants leave an imputation on their master,
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(11) doctrine (DIV2)
1006
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and so it is with vs and Christ. If wee liue righteously, and soberly, and religiously, wee honour Christ our Master:
and so it is with us and christ. If we live righteously, and soberly, and religiously, we honour christ our Master:
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(11) doctrine (DIV2)
1006
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but otherwise if wee bee scandalous, wee dishonour Christ, and therefore had need to looke to our waies.
but otherwise if we be scandalous, we dishonour christ, and Therefore had need to look to our ways.
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(11) doctrine (DIV2)
1006
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And lastly, we shold account Christ sufficient honour to vs, and not regard the scornes and reproaches of the world,
And lastly, we should account christ sufficient honour to us, and not regard the scorns and Reproaches of the world,
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(11) doctrine (DIV2)
1006
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but rather with Moses esteeme the reproaches of Christ, greater riches then the treasures of Aegypt.
but rather with Moses esteem the Reproaches of christ, greater riches then the treasures of Egypt.
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(11) doctrine (DIV2)
1006
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Thus of the consolation to the godly. The terror to the vnbeleeuers is exprest, first, partly by charging vpon them their offence:
Thus of the consolation to the godly. The terror to the unbelievers is expressed, First, partly by charging upon them their offence:
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(11) doctrine (DIV2)
1007
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secondly, and partly by describing their punishment. Their offence is disobedience. To them that are disobedient. ]
secondly, and partly by describing their punishment. Their offence is disobedience. To them that Are disobedient. ]
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(11) doctrine (DIV2)
1008
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All vnbeleeuers stand indited of disobedience, and that in three respects: For first, they are guilty of Adams disobedience:
All unbelievers stand Indited of disobedience, and that in three respects: For First, they Are guilty of Adams disobedience:
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(11) doctrine (DIV2)
1011
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For by the disobedience of one man many are made sinners, Rom. 5.19.
For by the disobedience of one man many Are made Sinners, Rom. 5.19.
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(11) doctrine (DIV2)
1011
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Secondly, they are guilty of disobedience against the morall Law, which they haue broken by innumerable offences,
Secondly, they Are guilty of disobedience against the moral Law, which they have broken by innumerable offences,
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(11) doctrine (DIV2)
1011
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and in respect thereof are liable to all the curses of God, Deut. 28. Thirdly, they are guilty of disobedience against the Gospell.
and in respect thereof Are liable to all the curses of God, Deuteronomy 28. Thirdly, they Are guilty of disobedience against the Gospel.
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(11) doctrine (DIV2)
1011
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For there is an obedience of faith: Rom. 1.5. and the Lord complaines, that they obeyed not the Gospell, Rom. 10.16. and for this disobedience, God will render vengeance in flaming fire at the Day of iudgement, 2. Thes. 1.8.
For there is an Obedience of faith: Rom. 1.5. and the Lord complains, that they obeyed not the Gospel, Rom. 10.16. and for this disobedience, God will render vengeance in flaming fire At the Day of judgement, 2. Thebes 1.8.
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(11) doctrine (DIV2)
1011
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Now men disobey the Gospel not onely, when they are bewitched to receiue false opinions in religion, Gal. 3.1.
Now men disobey the Gospel not only, when they Are bewitched to receive false opinions in Religion, Gal. 3.1.
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(11) doctrine (DIV2)
1011
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But also and chiefly when they beleeue not in Iesus Christ, but liue in their sins without repentance.
But also and chiefly when they believe not in Iesus christ, but live in their Sins without Repentance.
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(11) doctrine (DIV2)
1011
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Vses. The vse should bee for humiliation vnto impenitent sinners;Uses. The use should be for humiliation unto impenitent Sinners;
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(11) doctrine (DIV2)
1012
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they should take notice of their inditement, & make haste to humble themselues before the Lord,
they should take notice of their indictment, & make haste to humble themselves before the Lord,
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(11) doctrine (DIV2)
1012
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lest Sentence come out against them, and there be no remedy; and the rather, because God will aggrauate against them their disobedience.
lest Sentence come out against them, and there be no remedy; and the rather, Because God will aggravate against them their disobedience.
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(11) doctrine (DIV2)
1012
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Now, there are many waies by which a sinner may take notice of the aggrauations of his disobedience; as,
Now, there Are many ways by which a sinner may take notice of the aggravations of his disobedience; as,
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(11) doctrine (DIV2)
1012
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First, by the number of his offences, if he consider, that he hath made his sinnes like the haires of his head. First, by the number of his offences, if he Consider, that he hath made his Sins like the hairs of his head.
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(11) doctrine (DIV2)
1013
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To bee guilty of treason but in one particular, should occasion feare:
To be guilty of treason but in one particular, should occasion Fear:
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(11) doctrine (DIV2)
1013
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but he that is guilty of many treasons, hath great reason to bee extremely confounded in himself; and this is thy case.
but he that is guilty of many treasons, hath great reason to be extremely confounded in himself; and this is thy case.
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(11) doctrine (DIV2)
1013
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Secondly, thy disobedience is the more grieuous, because thou hast receiued abundance of blessings from God, who hath by them wooed thee to repentance;
Secondly, thy disobedience is the more grievous, Because thou hast received abundance of blessings from God, who hath by them wooed thee to Repentance;
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(11) doctrine (DIV2)
1014
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and this will heap much vpon thee, Rom. 2.4. Esay 1.3. Thirdly, thou must consider all the meanes thou hast had of amendment;
and this will heap much upon thee, Rom. 2.4. Isaiah 1.3. Thirdly, thou must Consider all the means thou hast had of amendment;
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(11) doctrine (DIV2)
1014
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God hath planted thee in his garden the Church, he hath commanded his vine-dressers to bestow the paines,
God hath planted thee in his garden the Church, he hath commanded his vine-dressers to bestow the pains,
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(11) doctrine (DIV2)
1015
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and apply the meanes of growth to thee.
and apply the means of growth to thee.
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(11) doctrine (DIV2)
1015
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If now thou be not fruitfull, this will be pleaded against thee, which art still a barren figtree, Luke 13.6.
If now thou be not fruitful, this will be pleaded against thee, which art still a barren Fig tree, Lycia 13.6.
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(11) doctrine (DIV2)
1015
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Fourthly, it increaseth thy disobedience, that thou hast beene guilty of diuers hainous, and fowle euils,
Fourthly, it increases thy disobedience, that thou hast been guilty of diverse heinous, and fowl evils,
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(11) doctrine (DIV2)
1016
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as if thou haue beene a drunkard, a filthy person, a blasphemer of the name of God, a man of blood, or the like. Fiftly, the continuance in sinne:
as if thou have been a drunkard, a filthy person, a blasphemer of the name of God, a man of blood, or the like. Fifty, the Continuance in sin:
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(11) doctrine (DIV2)
1016
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thou hast long abused the patience of God, and this heapes coals of further indignation against thee, Rom. 2. 4, 5. and the rather because thy heart hath beene to sinne euer:
thou hast long abused the patience of God, and this heaps coals of further Indignation against thee, Rom. 2. 4, 5. and the rather Because thy heart hath been to sin ever:
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(11) doctrine (DIV2)
1017
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for there is in the heart of vnregenerate men, a desire to sin for euer,
for there is in the heart of unregenerate men, a desire to sin for ever,
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(11) doctrine (DIV2)
1017
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and it is a griefe to them to thinke, that at any time they should not be able to liue in sinne still.
and it is a grief to them to think, that At any time they should not be able to live in sin still.
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(11) doctrine (DIV2)
1017
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Sixtly, thou hast offended against thine owne vowes and couenants, and the promises thou hast made to God, both in baptisme and the communion,
Sixty, thou hast offended against thine own vows and Covenants, and the promises thou hast made to God, both in Baptism and the communion,
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(11) doctrine (DIV2)
1018
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and in other passages of thy life.
and in other passages of thy life.
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(11) doctrine (DIV2)
1018
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Seuenthly, it increaseth thy offence, that thou hast dealt wickedly in the land of vprightnesse, Esay. 26.11. There thou hast offended, where thou hast had the example of the godly to shew thee a better course.
Seuenthly, it increases thy offence, that thou hast dealt wickedly in the land of uprightness, Isaiah. 26.11. There thou hast offended, where thou hast had the Exampl of the godly to show thee a better course.
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(11) doctrine (DIV2)
1019
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though the Lord hath afflicted thee, yet thou hast not learned obedience by the things thou hast suffered,
though the Lord hath afflicted thee, yet thou hast not learned Obedience by the things thou hast suffered,
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(11) doctrine (DIV2)
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but thou hast made thy heart like an adamant, so as thou wouldst not returne, Ierem. 5.2, 3. Ninthly, it is yet more, that thou hast beene so farre from reforming thine owne life, that thou hast scorned and reproched the good conuersation of the godly, thou hast spoken euill of the good way of God.
but thou hast made thy heart like an adamant, so as thou Wouldst not return, Jeremiah 5.2, 3. Ninthly, it is yet more, that thou hast been so Far from reforming thine own life, that thou hast scorned and reproached the good Conversation of the godly, thou hast spoken evil of the good Way of God.
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(11) doctrine (DIV2)
1020
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Thus and many other wayes may the sinner charge his owne heart, and thereby prepare himselfe to returne to the Lord, while there is yet hope.
Thus and many other ways may the sinner charge his own heart, and thereby prepare himself to return to the Lord, while there is yet hope.
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(11) doctrine (DIV2)
1022
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For if thou wouldest returne with all thy heart, and take vnto thee words, and confesse thy sinnes,
For if thou Wouldst return with all thy heart, and take unto thee words, and confess thy Sins,
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(11) doctrine (DIV2)
1022
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and pray for forgiuenesse, and mourne before the Lord, and turne away from thy owne wickednesse;
and pray for forgiveness, and mourn before the Lord, and turn away from thy own wickedness;
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(11) doctrine (DIV2)
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the Lord would shew mercy, and the obedience of Christ would heale thy disobedience, and God would loue thee freely,
the Lord would show mercy, and the Obedience of christ would heal thy disobedience, and God would love thee freely,
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(11) doctrine (DIV2)
1022
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and the bloud of Christ would cleanse thee from all thy sinnes, Hosh. 14. Isaiah 55.7. 1. Ioh. 1.7.
and the blood of christ would cleanse thee from all thy Sins, Hush 14. Isaiah 55.7. 1. John 1.7.
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(11) doctrine (DIV2)
1022
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and while it is yet to day, the Lord sendeth to thee, and beseecheth thee to be reconciled, 2. Cor. 5.19, 21. Consider, that God hath been with thee all this while, hauing sent many others to hell for their sinnes,
and while it is yet to day, the Lord sends to thee, and Beseecheth thee to be reconciled, 2. Cor. 5.19, 21. Consider, that God hath been with thee all this while, having sent many Others to hell for their Sins,
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and there is hope of forgiueness:
and there is hope of forgiveness:
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(11) doctrine (DIV2)
1022
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the Lord hath receiued great offenders to mercie, as the Israelites, that often fell away from him, Iudges 10. and Mary Magdalene, and Peter, and Dauid, and the thiefe vpon the Crosse:
the Lord hath received great offenders to mercy, as the Israelites, that often fell away from him, Judges 10. and Marry Magdalene, and Peter, and David, and the thief upon the Cross:
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(11) doctrine (DIV2)
1022
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Consider, that God hath offered thee thy pardon in the Sacrament:
Consider, that God hath offered thee thy pardon in the Sacrament:
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(11) doctrine (DIV2)
1022
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Feare the Lord therefore and his goodnes, and returne with all thine heart, and iniquity shall not be thy ruine. Hitherto of their sinne: their punishment followes;
fear the Lord Therefore and his Goodness, and return with all thine heart, and iniquity shall not be thy ruin. Hitherto of their sin: their punishment follows;
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(11) doctrine (DIV2)
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and so first vpon their rulers and leaders, in these words: The Stone which the builders refused, is become the Head of the corner.
and so First upon their Rulers and leaders, in these words: The Stone which the Builders refused, is become the Head of the corner.
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Which words are taken out of Psal. 118.22. where they are vsed by the Prophet Dauid, and here quoted by the Apostle Peter.
Which words Are taken out of Psalm 118.22. where they Are used by the Prophet David, and Here quoted by the Apostle Peter.
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(11) doctrine (DIV2)
1024
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The words haue a double sense: for, they did concern both Dauid and Christ. As they concern'd Dauid, this was the meaning:
The words have a double sense: for, they did concern both David and christ. As they concerned David, this was the meaning:
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(11) doctrine (DIV2)
1025
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that Though the Nobles and Courtiers did despise, and reiect, and oppose Dauid ;
that Though the Nobles and Courtiers did despise, and reject, and oppose David;
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(11) doctrine (DIV2)
1025
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yet such was God's prouidence, that the man whom they reiected, GOD made King of Israel,
yet such was God's providence, that the man whom they rejected, GOD made King of Israel,
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(11) doctrine (DIV2)
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and the chief stay & support of that State. Now, for this sense of the words, diuers things may be noted.
and the chief stay & support of that State. Now, for this sense of the words, diverse things may be noted.
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(11) doctrine (DIV2)
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yet they were commonly so accounted, as builders, and prime men in managing the affaires of the Church.
yet they were commonly so accounted, as Builders, and prime men in managing the affairs of the Church.
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First, that God •ath raised vp great men in the Common-wealth, for this end, that they might seek the publick good,
First, that God •ath raised up great men in the Commonwealth, for this end, that they might seek the public good,
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(11) doctrine (DIV2)
1027
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and imploy their labours for the building vp and prosperity of the State.
and employ their labours for the building up and Prosperity of the State.
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(11) doctrine (DIV2)
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Which should both teach great men to think of their duties, and the accounts they must make to God:
Which should both teach great men to think of their duties, and the accounts they must make to God:
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as also it should teach the people to pray the more heartily for them, and to obey them in all lawfull things.
as also it should teach the people to pray the more heartily for them, and to obey them in all lawful things.
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(11) doctrine (DIV2)
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Secondly, we may hence gather the imperfection of all humane things.
Secondly, we may hence gather the imperfection of all humane things.
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(11) doctrine (DIV2)
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For, in that earthly Kingdomes need building vp still, it shewes, that they attain to no perfection,
For, in that earthly Kingdoms need building up still, it shows, that they attain to no perfection,
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(11) doctrine (DIV2)
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but at the best are stil in progresse.
but At the best Are still in progress.
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(11) doctrine (DIV2)
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Thirdly, that many times great men wilfully oppose the right, and set themselues against the righteous,
Thirdly, that many times great men wilfully oppose the right, and Set themselves against the righteous,
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(11) doctrine (DIV2)
1029
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and resist the will of GOD.
and resist the will of GOD.
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(11) doctrine (DIV2)
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Which should teach vs, not to place our confidence in the great men of this world,
Which should teach us, not to place our confidence in the great men of this world,
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(11) doctrine (DIV2)
1029
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nor to be alwaies led by their example in opinions.
nor to be always led by their Exampl in opinions.
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(11) doctrine (DIV2)
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Fourthly, that God will finde out the wickednes of great men, and bring them to confusion. God accepts not persons:
Fourthly, that God will find out the wickedness of great men, and bring them to confusion. God accepts not Persons:
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(11) doctrine (DIV2)
1030
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hee hateth sin in great men, as well as in mean men, and will crosse and confound their godlesse and vngodly coun•els.
he hates since in great men, as well as in mean men, and will cross and confound their godless and ungodly coun•els.
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(11) doctrine (DIV2)
1030
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Fiftly, that God takes to himself the power to dispose of earthly Kingdomes, and to giue Kings and Rulers at his owne pleasure.
Fifty, that God Takes to himself the power to dispose of earthly Kingdoms, and to give Kings and Rulers At his own pleasure.
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(11) doctrine (DIV2)
1031
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It was the Lord's dooing, and it was maruellous, that Dauid should become the Head of the corner, Psal. 118.23. The Lord pleads it as a part of his soueraignty and prerogatiue, To set vp Kings.
It was the Lord's doing, and it was marvelous, that David should become the Head of the corner, Psalm 118.23. The Lord pleads it as a part of his sovereignty and prerogative, To Set up Kings.
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(11) doctrine (DIV2)
1031
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By me Kings raign, Pro. 8. Which should teach Princes, and Iudges, and Nobles, to doo homage to God,
By me Kings Reign, Pro 8. Which should teach Princes, and Judges, and Nobles, to do homage to God,
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(11) doctrine (DIV2)
1031
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and acknowledge him for their Soueraign, and therefore serue him with fear, Psalm 2. And it should teach the people to giue honour,
and acknowledge him for their Sovereign, and Therefore serve him with Fear, Psalm 2. And it should teach the people to give honour,
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(11) doctrine (DIV2)
1031
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and tribute, and custome, and obedience, for conscience sake, to their Rulers, seeing the power that is, is of God, Rom. 13.
and tribute, and custom, and Obedience, for conscience sake, to their Rulers, seeing the power that is, is of God, Rom. 13.
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Now, as these words were vnderstood in the case of Dauid, so was Dauid heerin a type of Christ:
Now, as these words were understood in the case of David, so was David herein a type of christ:
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(11) doctrine (DIV2)
1032
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and so the words are to be vnderstood in the case of Christ also, as our Sauiour himselfe applies them, Mat. 22. and as it is euident to bee the meaning of the Apostle heer.
and so the words Are to be understood in the case of christ also, as our Saviour himself Applies them, Mathew 22. and as it is evident to be the meaning of the Apostle her.
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(11) doctrine (DIV2)
1032
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And it is the drift of the Apostle, to strengthen weak Christians against the scandall that might arise from the opposition of the Kingdome of Christ.
And it is the drift of the Apostle, to strengthen weak Christians against the scandal that might arise from the opposition of the Kingdom of christ.
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(11) doctrine (DIV2)
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The first is, Whence it should bee, that learned men, who haue more means to vnderstand the truth,
The First is, Whence it should be, that learned men, who have more means to understand the truth,
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(11) doctrine (DIV2)
1046
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For, it might trouble them, and amaze them, to consider how Christ was opposed by the Scribes and Pharises, who were the great learned men of the time,
For, it might trouble them, and amaze them, to Consider how christ was opposed by the Scribes and Pharisees, who were the great learned men of the time,
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(11) doctrine (DIV2)
1033
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and such as were eminent in the Church;
and such as were eminent in the Church;
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(11) doctrine (DIV2)
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and, in the account of the most men, were the chief persons that took care for Religion and the state of the Church,
and, in the account of the most men, were the chief Persons that took care for Religion and the state of the Church,
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(11) doctrine (DIV2)
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and did excell all other sorts, &c. Now, that this scandall might be remoued, he shewes in these words,
and did excel all other sorts, etc. Now, that this scandal might be removed, he shows in these words,
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First, that nothing did therein fall out, but what was the lot of Dauid in his time.
First, that nothing did therein fallen out, but what was the lot of David in his time.
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(11) doctrine (DIV2)
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Secondly, that all this was foretold in the old Testament, and therfore might not seem strange.
Secondly, that all this was foretold in the old Testament, and Therefore might not seem strange.
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(11) doctrine (DIV2)
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Thirdly, that all those oppositions should bee in vain:
Thirdly, that all those oppositions should be in vain:
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(11) doctrine (DIV2)
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for, GOD would reiect and confound those opposites, and would prosper and aduance the right of Iesus Christ, without the help of those men.
for, GOD would reject and confound those opposites, and would prosper and advance the right of Iesus christ, without the help of those men.
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In the particular consideration of these words, three things must bee noted.
In the particular consideration of these words, three things must be noted.
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(11) doctrine (DIV2)
1038
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First, the persons threatned, viz. the Builders, that is, the Scribes and Pharises ▪ and those that vnder pretence of religion, did oppose Christ.
First, the Persons threatened, viz. the Builders, that is, the Scribes and Pharisees ▪ and those that under pretence of Religion, did oppose christ.
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(11) doctrine (DIV2)
1038
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Secondly, the cause of their punishment, viz. the refusing of Christ the foundation stone. Thirdly, the iudgement inflicted vpon them, which is twofold:
Secondly, the cause of their punishment, viz. the refusing of christ the Foundation stone. Thirdly, the judgement inflicted upon them, which is twofold:
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(11) doctrine (DIV2)
1038
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the one implied, the other expressed.
the one implied, the other expressed.
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(11) doctrine (DIV2)
1038
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There is a iudgement implied, viz. that, Though they were by calling, and in the account of the multitude, Builders;
There is a judgement implied, viz. that, Though they were by calling, and in the account of the multitude, Builders;
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(11) doctrine (DIV2)
1038
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yet God would reiect them, and go on with his work, in conuerting both Iewes and Gentiles without them.
yet God would reject them, and go on with his work, in converting both Iewes and Gentiles without them.
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(11) doctrine (DIV2)
1038
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The iudgement expressed, is, that Christ, whom they so much hated and opposed, should be, in spight of their hearts,
The judgement expressed, is, that christ, whom they so much hated and opposed, should be, in spite of their hearts,
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(11) doctrine (DIV2)
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and to their extreme vexation, made King of the Church, and exalted to supreme power ouer all things,
and to their extreme vexation, made King of the Church, and exalted to supreme power over all things,
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(11) doctrine (DIV2)
1038
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and the only stay of the whole Church both of Iews and Gentiles.
and the only stay of the Whole Church both of Iews and Gentiles.
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(11) doctrine (DIV2)
1038
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And heerin it is to be noted, both the manner how this shall be done, in the word, is become, or is made ;
And herein it is to be noted, both the manner how this shall be done, in the word, is become, or is made;
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(11) doctrine (DIV2)
1038
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and also the time, in that hee sayth, It is made. Builders. ] Quest. A question may be moued heere for the sense;
and also the time, in that he say, It is made. Builders. ] Quest. A question may be moved Here for the sense;
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(11) doctrine (DIV2)
1038
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viz. how the Scribes and Pharises, and such like men can be sayd to be builders?viz. how the Scribes and Pharisees, and such like men can be said to be Builders?
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(11) doctrine (DIV2)
1040
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Ans. For answere whereunto, we must vnderstand, that the Scribes and Pharises, and so wicked men, that possesse eminent places in the Church, may be said to be builders. Ans. For answer whereunto, we must understand, that the Scribes and Pharisees, and so wicked men, that possess eminent places in the Church, may be said to be Builders.
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(11) doctrine (DIV2)
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First, in the account of the multitude, whatsoeuer they were indeed;
First, in the account of the multitude, whatsoever they were indeed;
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(11) doctrine (DIV2)
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Secondly, the Scribes and Pharises may be acknowledged in some respects as builders indeed: they did God some worke.
Secondly, the Scribes and Pharisees may be acknowledged in Some respects as Builders indeed: they did God Some work.
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(11) doctrine (DIV2)
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For howsoeuer they did not soundly teach Christ, yet they drew the people by their doctrine, to auoid on the right hand the Stoicall strictnesse of the Essenes, and on the left hand the prophane irreligiousnesse of the Sadduces. Thirdly, they were builders by calling:
For howsoever they did not soundly teach christ, yet they drew the people by their Doctrine, to avoid on the right hand the Stoical strictness of the Essenes, and on the left hand the profane irreligiousness of the Sadducees. Thirdly, they were Builders by calling:
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(11) doctrine (DIV2)
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they haue the name not so much, from what they were, as from what men in their places had been, or ought to haue been:
they have the name not so much, from what they were, as from what men in their places had been, or ought to have been:
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And these are the persons that oppose CHRIST, and are thus seuerely iudged of God. Diuers things may be hence noted.
And these Are the Persons that oppose CHRIST, and Are thus severely judged of God. Diverse things may be hence noted.
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(11) doctrine (DIV2)
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First, that men may be great in their owne opinion, and in the account of the world, who yet are nothing set by of God:
First, that men may be great in their own opinion, and in the account of the world, who yet Are nothing Set by of God:
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(11) doctrine (DIV2)
1043
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such were these Pharises, Luke 16.14, 15. And therefore wee should labour for a spirit without guile,
such were these Pharisees, Lycia 16.14, 15. And Therefore we should labour for a Spirit without guile,
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(11) doctrine (DIV2)
1043
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and not be wise in our selues, or rest in outward shewes, but seek the praise of God:
and not be wise in our selves, or rest in outward shows, but seek the praise of God:
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(11) doctrine (DIV2)
1043
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we are safe if God allow of vs, though all the world disallow vs. Secondly, that God will acknowledge freely any good hee findes in his very enemies;
we Are safe if God allow of us, though all the world disallow us Secondly, that God will acknowledge freely any good he finds in his very enemies;
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(11) doctrine (DIV2)
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as heer the Pharises are not denied the title of Builders, for that generall work they did in encountring the Sadduces and Essenes.
as her the Pharisees Are not denied the title of Builders, for that general work they did in encountering the Sadducees and Essenes.
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And as they are called Builders:
And as they Are called Builders:
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so are the diuels called Principalities and Powers, to import what is any way of praise in them, notwithstanding their horrible fall.
so Are the Devils called Principalities and Powers, to import what is any Way of praise in them, notwithstanding their horrible fallen.
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Which should teach vs to learn of God, to doo likewise towards all our enemies:
Which should teach us to Learn of God, to do likewise towards all our enemies:
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and withall it may much comfort vs. If God will do thus with his enemies, what will he do with his owne children and seruants!
and withal it may much Comfort us If God will do thus with his enemies, what will he do with his own children and Servants!
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how will hee honour and reward them!
how will he honour and reward them!
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and if the notorious oppositions of the Pharises cannot hinder God's acknowledging of that little goodnes was in them,
and if the notorious oppositions of the Pharisees cannot hinder God's acknowledging of that little Goodness was in them,
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how much lesse shall the meer frailties of the Godly (that will doo nothing against the truth,
how much less shall the mere frailties of the Godly (that will do nothing against the truth,
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though they cannot doo for the truth what they would) hinder the glorious recompense of reward and acceptation with God!
though they cannot do for the truth what they would) hinder the glorious recompense of reward and acceptation with God!
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Thirdly, we may hence note, that Christ and Religion, and the sincerity of the Gospell, may bee disallowed & opposed by great learned men, by such as are of great mark in the Church,
Thirdly, we may hence note, that christ and Religion, and the sincerity of the Gospel, may be disallowed & opposed by great learned men, by such as Are of great mark in the Church,
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euen by such as were Gouerners of the Church in name and title.
even by such as were Governors of the Church in name and title.
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Quest. 1. Two questions do easily rise in mens mindes, vpon the hearing of this doctrine.Quest. 1. Two questions do Easily rise in men's minds, upon the hearing of this Doctrine.
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Doct. 2. The diseases in the soules of men, by nature are very grieuous;Doct. 2. The diseases in the Souls of men, by nature Are very grievous;
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yet should be drawne to oppose or reiect Christ and the truth. Ans. I answer, that this may come to passe diuersly.
yet should be drawn to oppose or reject christ and the truth. Ans. I answer, that this may come to pass diversely.
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First, sometimes it is because of their ignorance; neither may this seem strange, that they should be ignorant: First, sometime it is Because of their ignorance; neither may this seem strange, that they should be ignorant:
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for, though they may be very learned in some parts of study, yet they may be very blockish in some other.
for, though they may be very learned in Some parts of study, yet they may be very blockish in Some other.
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Besides, the naturall heart of man doth not take any great delight in the study of the Scriptures:
Beside, the natural heart of man does not take any great delight in the study of the Scriptures:
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and therefore the answer of Christ was proper, Yee erre, not knowing the Scriptures, or the power of God.
and Therefore the answer of christ was proper, Ye err, not knowing the Scriptures, or the power of God.
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Secondly, in some it is, because of their secret Atheisme. Many learned men bee very Atheists in heart;
Secondly, in Some it is, Because of their secret Atheism. Many learned men be very Atheists in heart;
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and such were some of the Pharises: for, they neither knew the Father nor Christ, as he chargeth them.
and such were Some of the Pharisees: for, they neither knew the Father nor christ, as he charges them.
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Thirdly, some haue a spirit of slumber: they haue eies, and yet cannot see; as, in the case of some of those Pharises:
Thirdly, Some have a Spirit of slumber: they have eyes, and yet cannot see; as, in the case of Some of those Pharisees:
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they could not apply the very things themselues spoke.
they could not apply the very things themselves spoke.
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For, being asked about the King of the Iewes, Matth. 2. they could answer directly out of the Scriptures,
For, being asked about the King of the Iewes, Matthew 2. they could answer directly out of the Scriptures,
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and giue such signes of the Messias, as did euidently agree to Iesus Christ:
and give such Signs of the Messias, as did evidently agree to Iesus christ:
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and yet these men were so infatuated, that when God shewes them the man to whom their owne signes agree, they cannot allow of him.
and yet these men were so infatuated, that when God shows them the man to whom their own Signs agree, they cannot allow of him.
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Fourthly, in some it is enuy.
Fourthly, in Some it is envy.
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They are so fretted at the credit and fame of Christ, or such as sincerely preach Christ, that for very enuy they striue to destroy the work of God,
They Are so fretted At the credit and fame of christ, or such as sincerely preach christ, that for very envy they strive to destroy the work of God,
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and to disparage the progresse of the Kingdome of Christ:
and to disparage the progress of the Kingdom of christ:
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they cannot endure to see all the world (as they account it) to follow Christ.
they cannot endure to see all the world (as they account it) to follow christ.
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Fiftly, in others it is ambition, and desire of preeminence, and the quiet vsurpation of the dignities of the Church, that they alone might raign, and be had in request:
Fifty, in Others it is ambition, and desire of preeminence, and the quiet usurpation of the dignities of the Church, that they alone might Reign, and be had in request:
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this, no doubt, moued the Pharises, and was the cause why Diotrephes made such a stir in the Church.
this, no doubt, moved the Pharisees, and was the cause why Diotrephes made such a stir in the Church.
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Sixtly, in others it is couetousnes and desire of gain. These are they that account gain to be godliness, as the Apostle speaks:
Sixty, in Others it is covetousness and desire of gain. These Are they that account gain to be godliness, as the Apostle speaks:
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and such were some of the Pharises, Luke 16.14. Seuenthly, in others it is a wilfull and malitious hatred of the truth:
and such were Some of the Pharisees, Lycia 16.14. Seuenthly, in Others it is a wilful and malicious hatred of the truth:
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and such was it in those Pharises, that were guilty of the sin against the holy Ghost.
and such was it in those Pharisees, that were guilty of the since against the holy Ghost.
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Quest. 2. But how shall a simple ignorant man stay his heart, and bee settled in the truth,Quest. 2. But how shall a simple ignorant man stay his heart, and be settled in the truth,
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when the wise and learned men of the world oppose it? how can he tell, it is the truth which they reiect, who haue more learning and wit than hee? Ans. I answer:
when the wise and learned men of the world oppose it? how can he tell, it is the truth which they reject, who have more learning and wit than he? Ans. I answer:
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A simple and single-hearted Christian may some-what be helped against the testimony of those wise men of the world,
A simple and singlehearted Christian may somewhat be helped against the testimony of those wise men of the world,
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if hee mark but their liues:
if he mark but their lives:
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for, vsually by their fruits they may bee knowne, Mat. 7. For, commonly, such as oppose Christ and the Gospell,
for, usually by their fruits they may be known, Mathew 7. For, commonly, such as oppose christ and the Gospel,
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or the sincerity of the Gospell, are men that may be apparantly detected of profanenesse, as our Sauiour Christ shewes by diuerse instances in the Pharises, Mat. 23.
or the sincerity of the Gospel, Are men that may be apparently detected of profaneness, as our Saviour christ shows by diverse instances in the Pharisees, Mathew 23.
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But because sometimes the messengers of Satan can transforme themselues into Angels of light, therefore I answer secondly, that all the Godly haue the sure Word of the Prophets and Apostles, which may bee the touch-stone to try the opinions of men by;
But Because sometime the messengers of Satan can transform themselves into Angels of Light, Therefore I answer secondly, that all the Godly have the sure Word of the prophets and Apostles, which may be the touchstone to try the opinions of men by;
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which, in the points absolutely necessary to saluation, is euident, and plain, and infallible to the Law and to the Testimonies:
which, in the points absolutely necessary to salvation, is evident, and plain, and infallible to the Law and to the Testimonies:
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if they speak not according to these, it is because there is no light in them, Esay 8.20.
if they speak not according to these, it is Because there is no Light in them, Isaiah 8.20.
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And that they may bee sure, let them pray to God to teach them:
And that they may be sure, let them pray to God to teach them:
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for, hee hath promised to teach the humble his way, if a man come to God with an humble minde,
for, he hath promised to teach the humble his Way, if a man come to God with an humble mind,
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and with desire of reformation of his life, in that hee knowes, God hath bound himself to shew him his will, Psal. 25.9. Iohn 7.17.
and with desire of Reformation of his life, in that he knows, God hath bound himself to show him his will, Psalm 25.9. John 7.17.
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Besides, euery childe of God hath the Spirit of God in his heart, who knoweth the things of God which indited the Scriptures,
Beside, every child of God hath the Spirit of God in his heart, who Knoweth the things of God which Indited the Scriptures,
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and is the onely supreme Iudge of all controuersies.
and is the only supreme Judge of all controversies.
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Hee that beleeueth, hath a witnes in himself, the Spirit working much assurance in his heart,
He that Believeth, hath a witness in himself, the Spirit working much assurance in his heart,
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and anointing him with ey-salue, and leading him into all truth. And by this help, the entrance into the Scriptures giues light to the simple.
and anointing him with ey-salue, and leading him into all truth. And by this help, the Entrance into the Scriptures gives Light to the simple.
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Vse. The vse of the point then, isUse. The use of the point then, is
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First, to informe vs concerning that great Iustice of God, in hiding his truth from the wise,
First, to inform us Concerning that great justice of God, in hiding his truth from the wise,
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and reuealing it to babes and children, or infants: which our Sauiour and Saint Paul take notice of.
and revealing it to babes and children, or Infants: which our Saviour and Saint Paul take notice of.
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Secondly, to confirme vs against the sinister iudgement of worldly-wise, and learned men, and in matter of religion not to be swaied by that inducement, Secondly, to confirm us against the sinister judgement of worldly-wise, and learned men, and in matter of Religion not to be swayed by that inducement,
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since it is thus plainly told, & foretold.
since it is thus plainly told, & foretold.
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Thirdly, to confute the Papists, that plead vnto the ignorant, that their religiō is the right,
Thirdly, to confute the Papists, that plead unto the ignorant, that their Religion is the right,
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because it is, & hath bin maintained by such a number of Popes, & Cardinals, which haue excelled in learning, & greatnes of place:
Because it is, & hath been maintained by such a number of Popes, & Cardinals, which have excelled in learning, & greatness of place:
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for heer we see, the builders reiect the head stone of the corner.
for her we see, the Builders reject the head stone of the corner.
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Fourthly, to shew vs, that whatsoeuer wicked, wise, great men pretend, yet their quarrell is against Christ, and his Kingdome.
Fourthly, to show us, that whatsoever wicked, wise, great men pretend, yet their quarrel is against christ, and his Kingdom.
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Fiftly, to reach vs therefore to pray for our teachers, and gouernors, that God would guide them by his good Spirit,
Fifty, to reach us Therefore to pray for our Teachers, and Governors, that God would guide them by his good Spirit,
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and assist them in their callings, &c.
and assist them in their callings, etc.
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Sixtly, to bee more thankefull to God, when the Lord giues vs builders, not in name onely,
Sixty, to be more thankful to God, when the Lord gives us Builders, not in name only,
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but in deed, that settle about Gods work with all their hearts, and labour with all faithfulnes to promote the Kingdome of Christ. Hitherto of the Persons.
but in deed, that settle about God's work with all their hearts, and labour with all faithfulness to promote the Kingdom of christ. Hitherto of the Persons.
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The cause of their punishment is their refusing of Christ. Refused. ] They refused Christ, they disallowed him, as vnfit for the support of the building:
The cause of their punishment is their refusing of christ. Refused. ] They refused christ, they disallowed him, as unfit for the support of the building:
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They cast him away, as rubbish, they reiected him, or accounted him, as a reprobate. Christ is refused, or disallowed many waies.
They cast him away, as rubbish, they rejected him, or accounted him, as a Reprobate. christ is refused, or disallowed many ways.
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First, when the Gospel of Christ is contemned, or neglected, that is, when men neglect,
First, when the Gospel of christ is contemned, or neglected, that is, when men neglect,
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or contemne the doctrine of saluation by Christ, and liue still in their sinne without repentance,
or contemn the Doctrine of salvation by christ, and live still in their sin without Repentance,
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(11) doctrine (DIV2)
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and seek not reconciliation with God, through the blood of Christ.
and seek not reconciliation with God, through the blood of christ.
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Secondly, when men goe about to establish their owne righteousnesse, and neglect the righeousnes of Christ:
Secondly, when men go about to establish their own righteousness, and neglect the righeousnes of christ:
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and so when men fly to the intercession of Saints, or Angels, and vse not the intercession of Christ.
and so when men fly to the Intercession of Saints, or Angels, and use not the Intercession of christ.
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(11) doctrine (DIV2)
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Thirdly, when men follow wicked company, and leaue the care of the seruice of Christ; this is to choose Barabbas to bee giuen vnto them, rather then Christ.
Thirdly, when men follow wicked company, and leave the care of the service of christ; this is to choose Barabbas to be given unto them, rather then christ.
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Fourthly, wee may be guilty of this sinne in the time of the vse of Christs ordinances,
Fourthly, we may be guilty of this sin in the time of the use of Christ ordinances,
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as in the Sacraments, when we discerne not the Lords body, or in hearing, or any other ordinances,
as in the Sacraments, when we discern not the lords body, or in hearing, or any other ordinances,
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when we entertaine contemplatiue wickednes, and so commit spirituall dalliance with strangers before the face of Christ.
when we entertain contemplative wickedness, and so commit spiritual dalliance with Strangers before the face of christ.
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Fiftly, when men fall away from the grace of Christ, and so ioy with the Iewes,
Fifty, when men fallen away from the grace of christ, and so joy with the Iewes,
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as it were to crucifie the Sonne of God afresh, Hebr. 6. and 10. And so hee is also refused,
as it were to crucify the Son of God afresh, Hebrew 6. and 10. And so he is also refused,
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when in time of persecution he is denied before men: Thus Peter refused him, when hee denied him.
when in time of persecution he is denied before men: Thus Peter refused him, when he denied him.
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Sixtly, when his seruants are reiected:
Sixty, when his Servants Are rejected:
ord, c-crq po31 n2 vbr vvn:
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and so either in general, when Christians are exposed to publik scorne, & made as it were the off-scouring of all things;
and so either in general, when Christians Are exposed to public scorn, & made as it were the offscouring of all things;
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or in particular, when his Ministers are despised. For hee that despiseth them, despiseth him, &c.
or in particular, when his Ministers Are despised. For he that despises them, despises him, etc.
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Quest. But how doe the builders, that is, Church-men, refuse Christ? Ans. I answer many waies.Quest. But how do the Builders, that is, Churchmen, refuse christ? Ans. I answer many ways.
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First, when they will not preach in his name: when they preach not at all:
First, when they will not preach in his name: when they preach not At all:
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For this is to let Christ liue, as it were in the rubbish still, and not to separate him out for the building, &c.
For this is to let christ live, as it were in the rubbish still, and not to separate him out for the building, etc.
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Secondly, whē in preaching they preach themselues, & not Christ crucefied, leauing the word of Christ, to shew their owne wit & learning, &c.
Secondly, when in preaching they preach themselves, & not christ crucefied, leaving the word of christ, to show their own wit & learning, etc.
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Thirdly, when they oppose the sincerity of the Gospel, in the conuersion of the soules of men,
Thirdly, when they oppose the sincerity of the Gospel, in the conversion of the Souls of men,
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or in the practice of godly Christians.
or in the practice of godly Christians.
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Fourthly, when they teach the Doctrine of merit of works, or preferre the traditions of men before the commandements of God, as did the Pharises.
Fourthly, when they teach the Doctrine of merit of works, or prefer the traditions of men before the Commandments of God, as did the Pharisees.
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Vse. The vse of this Doctrine concerning the refusing of Christ may be diuers, for First, it may teach vs patience, when we are refused in the world:Use. The use of this Doctrine Concerning the refusing of christ may be diverse, for First, it may teach us patience, when we Are refused in the world:
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it is no other thing, then what did befall Christ himselfe;
it is no other thing, then what did befall christ himself;
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especially it should confirme vs against the scandall arising from the discountenancing of godly men, which are crucified by all sorts of people in the world:
especially it should confirm us against the scandal arising from the discountenancing of godly men, which Are Crucified by all sorts of people in the world:
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If Christ himselfe were no better vsed, why should we wonder at it, to see godly Christiās so neglected? And if the most powerful doctrine of Christ were so securely despised;
If christ himself were no better used, why should we wonder At it, to see godly Christiās so neglected? And if the most powerful Doctrine of christ were so securely despised;
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what wonder is it, if the good way of God bee now euill spoken of?
what wonder is it, if the good Way of God be now evil spoken of?
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Secondly, it may much comfort vs, and that especially two manner of waies. First, by reasoning for the contrary.
Secondly, it may much Comfort us, and that especially two manner of ways. First, by reasoning for the contrary.
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For if it bee a signe of a notorious wicked man, to let Christ lie like rubbish,
For if it be a Signen of a notorious wicked man, to let christ lie like rubbish,
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or refuse stuffe, then is it an excellent signe of a godly mind, to loue the Lord Iesus,
or refuse stuff, then is it an excellent Signen of a godly mind, to love the Lord Iesus,
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and to account all things but dung, in comparison of Christ, and his merits, and righteousnes.
and to account all things but dung, in comparison of christ, and his merits, and righteousness.
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Secondly, by considering the effect of Christs refusall. For hee was refused as our surety, that wee might be receiued to fauour.
Secondly, by considering the Effect of Christ refusal. For he was refused as our surety, that we might be received to favour.
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Hee was cast off by men as a reprobate, that wee might enioy the admirable priuiledges of the Elect of God;
He was cast off by men as a Reprobate, that we might enjoy the admirable privileges of the Elect of God;
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and besides, by enduring this contempt of men, hee bare the punishment of all our neglect and contempt of God, & his holy Commandemēts. Thus of the cause. The punishment it selfe followes.
and beside, by enduring this contempt of men, he bore the punishment of all our neglect and contempt of God, & his holy commandments. Thus of the cause. The punishment it self follows.
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Is made the Head of the corner. ] Two things are heere intended, as punishments to these builders. First, The one implied. Secondly, The other exprest.Is made the Head of the corner. ] Two things Are Here intended, as punishments to these Builders. First, The one implied. Secondly, The other expressed.
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First, that which is implied, is, that God will passe by these workmen, and reiect their seruice.
First, that which is implied, is, that God will pass by these workmen, and reject their service.
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This I gather from hence, that whereas these builders would not make vse of Christ in the building;
This I gather from hence, that whereas these Builders would not make use of christ in the building;
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it is heere repeated, that the building doth goe on, and Christ is laid as the Head of the corner, which importes that God had reiected them.
it is Here repeated, that the building does go on, and christ is laid as the Head of the corner, which imports that God had rejected them.
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Now God reiects wicked Ministers two waies.
Now God rejects wicked Ministers two ways.
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First, one, when he curseth or blasteth their gifts, and refuseth to be glorified by them,
First, one, when he Curseth or blasteth their Gifts, and Refuseth to be glorified by them,
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when he causeth the night to come vpon their diuination, and puts out their right eies:
when he Causes the night to come upon their divination, and puts out their right eyes:
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Secondly, the other is, when he roots them out by death, and makes their places spue them out:
Secondly, the other is, when he roots them out by death, and makes their places spue them out:
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The first is heere chiefly intended, and so it notes, that it is a great curse of God vpon learned men in the Ministery,
The First is Here chiefly intended, and so it notes, that it is a great curse of God upon learned men in the Ministry,
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when God will not imploy them, or make vse of their gifts:
when God will not employ them, or make use of their Gifts:
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A learned man, that either laboureth not, or proposeth not in his labours Gods glory, is a publike and standing Monument of Gods displeasure for men to stand and gaze at:
A learned man, that either Laboureth not, or Proposeth not in his labours God's glory, is a public and standing Monument of God's displeasure for men to stand and gaze At:
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as it is a great argument of disgrace done to a Carpenter, or Mason, to stand by while the house is builded,
as it is a great argument of disgrace done to a Carpenter, or Mason, to stand by while the house is built,
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and they not intreated or suffred to work, and yet haue their tooles readie.
and they not entreated or suffered to work, and yet have their tools ready.
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(11) doctrine (DIV2)
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Oh it is a maruelous Iustice of God to see learned, but not godly men passe by,
O it is a marvelous justice of God to see learned, but not godly men pass by,
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so as they haue not the honour to doe any worke in the Church for the saluation of the soules of men!
so as they have not the honour to do any work in the Church for the salvation of the Souls of men!
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& contrariwise it shold reioice the harts of godly Ministers, that God (as Paul saith of himselfe) will account them faithfull to put them into his seruice,
& contrariwise it should rejoice the hearts of godly Ministers, that God (as Paul Says of himself) will account them faithful to put them into his service,
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and to giue their labours any successe. Secondly, the exprest punishment is the preferment of Christ, and the promoting of his Kingdome:
and to give their labours any success. Secondly, the expressed punishment is the preferment of christ, and the promoting of his Kingdom:
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He is made the Head of the corner:
He is made the Head of the corner:
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which wordes must bee considered either in relation to the builders, or in themselues, as they concerne the exaltation of Christ.
which words must be considered either in Relation to the Builders, or in themselves, as they concern the exaltation of christ.
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First, in relation to the builders, it imports, that it is a punishment to wicked Ministers that loue not the Lord Iesus, that Christ and his Kingdom should flourish.
First, in Relation to the Builders, it imports, that it is a punishment to wicked Ministers that love not the Lord Iesus, that christ and his Kingdom should flourish.
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As it fretted the Pharises, so it doth and will fret the heart of wicked men, till the day of Christ;
As it fretted the Pharisees, so it does and will fret the heart of wicked men, till the day of christ;
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and it is a punishment, because of their enuie at it, and because they finde, that they haue no part in Christ,
and it is a punishment, Because of their envy At it, and Because they find, that they have no part in christ,
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or the happines of his Kingdome, their consciences accusing them, and besides, because they are openly crossed in their oppositions, and so shamed before men.
or the happiness of his Kingdom, their Consciences accusing them, and beside, Because they Are openly crossed in their oppositions, and so shamed before men.
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Which obseruation may serue for triall:
Which observation may serve for trial:
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For it is a certaine note of a wicked man, who loues not the Lord Iesus, that hee is crossed,
For it is a certain note of a wicked man, who loves not the Lord Iesus, that he is crossed,
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and accounts himselfe afflicted, or shamed, because the Kingdome of Christ prospers.
and accounts himself afflicted, or shamed, Because the Kingdom of christ prospers.
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The words in themselues concerne the exaltation of Christ, and shew, how God raised him out of the heap of rubbish,
The words in themselves concern the exaltation of christ, and show, how God raised him out of the heap of rubbish,
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as it were, and carried him vp to heauen, and made him their Head and King.
as it were, and carried him up to heaven, and made him their Head and King.
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Head, I say, ouer all things, giuing him power ouer all things, and in particular in respect of the Angels, head of principalities and powers;
Head, I say, over all things, giving him power over all things, and in particular in respect of the Angels, head of principalities and Powers;
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and in respect of men, Head of the Church.
and in respect of men, Head of the Church.
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Nor is it barely said, he is head, but head of the corner, which is a Metaphor borrowed from the building;
Nor is it barely said, he is head, but head of the corner, which is a Metaphor borrowed from the building;
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where the holy Ghost intends to shew, that hee is the onely foundation of the Church,
where the holy Ghost intends to show, that he is the only Foundation of the Church,
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as hath been shewed in the first verse of this Chapter.
as hath been showed in the First verse of this Chapter.
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And he is well said to bee Head of the corner, because vpon Christ meet (as the two sides meete in the corner stone) both Angels and men;
And he is well said to be Head of the corner, Because upon christ meet (as the two sides meet in the corner stone) both Angels and men;
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and amongst men, both the Saints in heauen, and the godly on earth;
and among men, both the Saints in heaven, and the godly on earth;
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and amongst men on earth, both Iewes and Gentiles, euen all the Elect of all nations, ages, and conditions in the world.
and among men on earth, both Iewes and Gentiles, even all the Elect of all Nations, ages, and conditions in the world.
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The vses of the exaltation of Christ briefely follow.
The uses of the exaltation of christ briefly follow.
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First, It should teach vs to striue by all meanes to get into his seruice, that is so powerfull, First, It should teach us to strive by all means to get into his service, that is so powerful,
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and able to do so much for his seruants. Secondly, It shewes vs the end of the oppositions of all wicked men:
and able to do so much for his Servants. Secondly, It shows us the end of the oppositions of all wicked men:
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Christ shall increase and prosper, and they shall bee confounded and perish. Thirdly, It should especially enforce the necessity of beleeuing in Christ:
christ shall increase and prosper, and they shall be confounded and perish. Thirdly, It should especially enforce the necessity of believing in christ:
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we should lye vpon him with all our waight, as the building doth on the foundation.
we should lie upon him with all our weight, as the building does on the Foundation.
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Fourthly, It should comfort vs in all distresses, considering what end God gaue to the sufferings of Christ,
Fourthly, It should Comfort us in all Distresses, considering what end God gave to the sufferings of christ,
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and so it is vrged, Hebr. 12.2. The consideration of the manner and the time, followes. Is become, or is made. ]
and so it is urged, Hebrew 12.2. The consideration of the manner and the time, follows. Is become, or is made. ]
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He doth not tell how, but leaues that, as granted to bee effected without hands,
He does not tell how, but leaves that, as granted to be effected without hands,
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euen by the speciall prouidence of God, which giues vs occasion to take notice of the truth, that in things of the Kingdom of Iesus Christ, God is pleased to make his worke,
even by the special providence of God, which gives us occasion to take notice of the truth, that in things of the Kingdom of Iesus christ, God is pleased to make his work,
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or to worke sometimes without vsing any of the meanes, which the world takes notice of, he neglects all those meanes, which fall within the expectation, Psal. 118.20, 21. as heere for the proclaiming of the Messias, there was not any one order,
or to work sometime without using any of the means, which the world Takes notice of, he neglects all those means, which fallen within the expectation, Psalm 118.20, 21. as Here for the proclaiming of the Messias, there was not any one order,
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or rank of men eminent in the world, which God made vse of.
or rank of men eminent in the world, which God made use of.
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But by a way altogether strange to the world, erected the Christian Monarchie, which should teach vs, not to limit God to the meanes which is likeliest to vs,
But by a Way altogether strange to the world, erected the Christian Monarchy, which should teach us, not to limit God to the means which is likeliest to us,
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but to liue in all things by faith;
but to live in all things by faith;
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& where meanes seeme to faile, then with Abraham aboue hope, and vnder hope, to giue glory to God,
& where means seem to fail, then with Abraham above hope, and under hope, to give glory to God,
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and cast our selues, and all our care vpon God. Thus of the manner. The time followes,
and cast our selves, and all our care upon God. Thus of the manner. The time follows,
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In that he said, It is become. Christ was Head of the corner according to the present time.
In that he said, It is become. christ was Head of the corner according to the present time.
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First, if we consider the type of it, Christ was become head of the corner, in that Dauid was made King of Israel, as a type of Christs Kingdome ouer the Church.
First, if we Consider the type of it, christ was become head of the corner, in that David was made King of Israel, as a type of Christ Kingdom over the Church.
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Secondly, Christ was Head, in that in the Apostles time hee had receiued power after his Ascension, ouer all things,
Secondly, christ was Head, in that in the Apostles time he had received power After his Ascension, over all things,
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though as yet the Gentiles were not so fully conuerted. Thirdly, that he is becom the head, may be taken prophetically.
though as yet the Gentiles were not so Fully converted. Thirdly, that he is become the head, may be taken prophetically.
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For the Prophets, to express the certainty of a thing to come, vtter it in the words of the present tense.
For the prophets, to express the certainty of a thing to come, utter it in the words of the present tense.
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It is so, because it shall as surely be so, as if it were already done.
It is so, Because it shall as surely be so, as if it were already done.
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Verse 8. Verse 8.
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And a stone to stumble at, and a rocke of offence, euen to them which stumble at the Word, being disobedient,
And a stone to Stumble At, and a rock of offence, even to them which Stumble At the Word, being disobedient,
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vnto the which thing they were euen ordained. HItherto of the punishments vpon the builders. The punishment vpon the whole body of vnbeleeuers, is contained in this verse.
unto the which thing they were even ordained. HItherto of the punishments upon the Builders. The punishment upon the Whole body of unbelievers, is contained in this verse.
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Wherein note first, the kindes of punishment. Christ is a rock of offence, and a stone of stumbling.
Wherein note First, the Kinds of punishment. christ is a rock of offence, and a stone of stumbling.
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Secondly, the causes both in themselues, and in God, in the words that follow. A rocke of offence, and a stone of stumbling.
Secondly, the Causes both in themselves, and in God, in the words that follow. A rock of offence, and a stone of stumbling.
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Since wicked men haue refused Christ, and will not beleeue in him; He, that may not be a stone of foundation, will proue a stone of stumbling,
Since wicked men have refused christ, and will not believe in him; He, that may not be a stone of Foundation, will prove a stone of stumbling,
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Now, for explication of this point. All iudgements in this life are either spirituall or temporall.
Now, for explication of this point. All Judgments in this life Are either spiritual or temporal.
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and a rock for them to dash on, till they be dashed to pieces: which words import the fearefull iudgements of God, spiritually inflicted vpon vnbeleeuers, which is two-fold.
and a rock for them to dash on, till they be dashed to Pieces: which words import the fearful Judgments of God, spiritually inflicted upon unbelievers, which is twofold.
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First, they shall be giuen vp to scandall; and then secondly to despaire. Before I open the words particularly, diuers things may be noted in generall.
First, they shall be given up to scandal; and then secondly to despair. Before I open the words particularly, diverse things may be noted in general.
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First, that the punishments that light vpon particular wicked men, are to be accounted the punishments of the whole body of vnbeleeuers,
First, that the punishments that Light upon particular wicked men, Are to be accounted the punishments of the Whole body of unbelievers,
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as here despaire and taking offence at Christ, it may light vpon some particular offenders only,
as Here despair and taking offence At christ, it may Light upon Some particular offenders only,
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yet they are punishments belonging to all. 1. Because there is no iudgement, but all wicked men haue deserued it. 2. Because,
yet they Are punishments belonging to all. 1. Because there is no judgement, but all wicked men have deserved it. 2. Because,
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when God plagues some, he meanes all, he threatens all. 3. Because no wicked man can be sure for the time to come, that he shall not fall into them. 4. Because the afflictions of this life are typical to wicked men;
when God plagues Some, he means all, he threatens all. 3. Because no wicked man can be sure for the time to come, that he shall not fallen into them. 4. Because the afflictions of this life Are typical to wicked men;
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as, despair is a typicall hell, and so all other iudgements are but little hels.
as, despair is a typical hell, and so all other Judgments Are but little hels.
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And this doctrine should much amaze impenitēt sinners, if they consider, that any fearfull iudgement they see fall vpon others, may fall vpon them;
And this Doctrine should much amaze impenitent Sinners, if they Consider, that any fearful judgement they see fallen upon Others, may fallen upon them;
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and that GOD is aswell displeased with their sins, as with the sins of those he so plagued,
and that GOD is aswell displeased with their Sins, as with the Sins of those he so plagued,
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as Christ shewes, Luke 13.1, to 6. Secondly, that from one and the same cause, may arise diuers and contrary effects:
as christ shows, Lycia 13.1, to 6. Secondly, that from one and the same cause, may arise diverse and contrary effects:
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as, Christ, that is a stone of foundation to the beleeuer, is a stone of stumbling to the vnbeleeuer.
as, christ, that is a stone of Foundation to the believer, is a stone of stumbling to the unbeliever.
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Thus, in Luke 2. hee was appointed for the rising and falling of many in Israel.
Thus, in Lycia 2. he was appointed for the rising and falling of many in Israel.
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Thus the Gospel of peace is to wicked men a fire, a sword, a fanne:
Thus the Gospel of peace is to wicked men a fire, a sword, a fan:
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It is a sauour of life to the Godly, and a sauour of death to the Wicked, 2. Cor. 2. as the Sun melteth the wax, and hardneth the clay.
It is a savour of life to the Godly, and a savour of death to the Wicked, 2. Cor. 2. as the Sun melts the wax, and Hardeneth the clay.
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This comes to pass by accident, and by the corruption that is in the hearts of wicked men,
This comes to pass by accident, and by the corruption that is in the hearts of wicked men,
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and by the fearfull iudgements of God.
and by the fearful Judgments of God.
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Vse. The vse should bee to teach vs therefore not to rest in the hauing of the meanes of saluation;Use. The use should be to teach us Therefore not to rest in the having of the means of salvation;
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as, the preaching of the Word, &c. For, through thy corruption it may be a meanes of greater damnation.
as, the preaching of the Word, etc. For, through thy corruption it may be a means of greater damnation.
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Thirdly, that of all iudgements in this life, spirituall iudgements are the worst;
Thirdly, that of all Judgments in this life, spiritual Judgments Are the worst;
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which appears from hence in this, that when the LORD would declare his speciall displeasure vpon wicked men, he threatens these in this place as the most fearfull.
which appears from hence in this, that when the LORD would declare his special displeasure upon wicked men, he threatens these in this place as the most fearful.
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By temporall iudgements, I meane such as haue their proper effects on the outward man, such as are, pouerty, disgrace, sicknes, imprisonment, losses in mens estates, and the like.
By temporal Judgments, I mean such as have their proper effects on the outward man, such as Are, poverty, disgrace, sickness, imprisonment, losses in men's estates, and the like.
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By spirituall iudgements, I mean such as haue their proper effects vpon the soule;
By spiritual Judgments, I mean such as have their proper effects upon the soul;
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as for example, hardnes of heart, the spirit of slumber, dissertion, or the absence of GOD, the taking away of the gifts of the minde, the with-holding of the Gospell, the deliuering of men vp to the power of Satan,
as for Exampl, hardness of heart, the Spirit of slumber, desertion, or the absence of GOD, the taking away of the Gifts of the mind, the withholding of the Gospel, the delivering of men up to the power of Satan,
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or to the loue of lies, terrours of despaire, or taking of offense; of which later, in this place.
or to the love of lies, terrors of despair, or taking of offence; of which later, in this place.
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Now, these spirituall iudgements are much worse than any of the former temporall crosses; first, because these iudgements light vpon the best part of man, which is the soule:
Now, these spiritual Judgments Are much Worse than any of the former temporal Crosses; First, Because these Judgments Light upon the best part of man, which is the soul:
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and by how much the soule is better than the body, by so much it is worse to be distressed in soule than in body.
and by how much the soul is better than the body, by so much it is Worse to be distressed in soul than in body.
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Secondly, because they with-hould from vs the best Good, which is God or Christ:
Secondly, Because they withhold from us the best Good, which is God or christ:
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now, that which straightens vs in the best things, must needs be the worst kinde of restraint.
now, that which straightens us in the best things, must needs be the worst kind of restraint.
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Thirdly, because these crosses are more hardly cured:
Thirdly, Because these Crosses Are more hardly cured:
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it is much easier to heal a sicknes in the body, than a disease in the soule.
it is much Easier to heal a sickness in the body, than a disease in the soul.
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Fourthly, because these iudgements for the most part are inflicted vpon the worst offenders; I say, for the most part:
Fourthly, Because these Judgments for the most part Are inflicted upon the worst offenders; I say, for the most part:
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for, sometimes the Godly themselues may be scourged for a time, and for iust reasons, with some kindes of spirituall iudgements.
for, sometime the Godly themselves may be scourged for a time, and for just Reasons, with Some Kinds of spiritual Judgments.
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Vse. The vse may be, first, for reproof of the madnesse of multitudes of people in the world, that can bee extremely vexed and grieued for worldly crosses,Use. The use may be, First, for reproof of the madness of Multitudes of people in the world, that can be extremely vexed and grieved for worldly Crosses,
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(12) doctrine (DIV2)
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yet haue no sense or care of spirituall iudgements:
yet have no sense or care of spiritual Judgments:
av vhb dx n1 cc n1 pp-f j n2:
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they howle vpon their beds, if GOD take from them corn, or wine, or the fruits of the field;
they howl upon their Beds, if GOD take from them corn, or wine, or the fruits of the field;
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but neuer grieue, if God take the Gospell from them: they are much troubled if they lose the fauour of their greatest friends;
but never grieve, if God take the Gospel from them: they Are much troubled if they loose the favour of their greatest Friends;
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but neuer mourn because GOD hath forsaken them:
but never mourn Because GOD hath forsaken them:
cc-acp av-x vvb c-acp np1 vhz vvn pno32:
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they are very impatient if their bodies be sick, and yet very quiet if their soules bee sick:
they Are very impatient if their bodies be sick, and yet very quiet if their Souls be sick:
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they would think themselues vndon if they were carried to prison, who yet are not much moued at it, that God should deliuer them vp to Satan.
they would think themselves undone if they were carried to prison, who yet Are not much moved At it, that God should deliver them up to Satan.
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And yet I would not be mistaken.
And yet I would not be mistaken.
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I do not mean to say, that wicked men should not mourn for worldly or outward crosses. I do not mean to say, that wicked men should not mourn for worldly or outward Crosses.
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It is true, godly men should not, or not with great sorrows;
It is true, godly men should not, or not with great sorrows;
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but for wicked men, they ought to be extremely grieued for euery outward affliction, because it comes in wrath from God,
but for wicked men, they ought to be extremely grieved for every outward affliction, Because it comes in wrath from God,
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and is but the beginning of euils. But then two things must bee noted:
and is but the beginning of evils. But then two things must be noted:
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First, that their sorrow should be godly, viz. for their sinnes that brought those iudgements, not for the crosse it self;
First, that their sorrow should be godly, viz. for their Sins that brought those Judgments, not for the cross it self;
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secondly, that they ought to bee more troubled for spiritual iudgements, than for temporall.
secondly, that they ought to be more troubled for spiritual Judgments, than for temporal.
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Secondly, this should much comfort godly men and women in all their afflictions, and it should make them patient,
Secondly, this should much Comfort godly men and women in all their afflictions, and it should make them patient,
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because though God afflicts them in their bodies or states, yet hee spareth their soules, and doth not execute those outward crosses but with much compassion.
Because though God afflicts them in their bodies or states, yet he spares their Souls, and does not execute those outward Crosses but with much compassion.
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Thirdly, it should teach vs how to pray in the case of afflictions: if they bee spirituall iudgements, wee may pray directly for the remoueall of them;
Thirdly, it should teach us how to pray in the case of afflictions: if they be spiritual Judgments, we may pray directly for the removal of them;
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but for temporall iudgements, we must pray with condition. And thus of the generall obseruations.
but for temporal Judgments, we must pray with condition. And thus of the general observations.
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Before I enter vpon the particular breaking open of the doctrine of this verse, it will not be amisse to shew, that this,
Before I enter upon the particular breaking open of the Doctrine of this verse, it will not be amiss to show, that this,
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and such doctrine as this, is not vnprofitable.
and such Doctrine as this, is not unprofitable.
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Quest. For, some one might say, To what end serues this doctrine of God's dealing with vnbeleeuers? Ans. I answer:Quest. For, Some one might say, To what end serves this Doctrine of God's dealing with unbelievers? Ans. I answer:
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it is profitable both for godly men and wicked men.
it is profitable both for godly men and wicked men.
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For, wicked men may hence hear and fear, and doo no more wickedly, seeing hence they may discern what they may come to,
For, wicked men may hence hear and Fear, and do no more wickedly, seeing hence they may discern what they may come to,
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if they preuent it not by repentance.
if they prevent it not by Repentance.
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And for godly men, they may hence be the more inflamed with the admiration of Gods goodnes,
And for godly men, they may hence be the more inflamed with the admiration of God's Goodness,
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when they shall heare of their owne priuiledges by grace. Such Scriptures as this, containe the arraignment and triall of the vngodly.
when they shall hear of their own privileges by grace. Such Scriptures as this, contain the arraignment and trial of the ungodly.
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Now, it is very profitable for vs to stand by, and hear the triall.
Now, it is very profitable for us to stand by, and hear the trial.
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Wee know multitudes of innocent men flock to the Assises to heare the araignement of malefactors, which breeds in them,
we know Multitudes of innocent men flock to the Assizes to hear the araignement of malefactors, which breeds in them,
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first, contentment in the obseruation of the solemnity and manner of administration of Iustice: Secondly, a feare to offend:
First, contentment in the observation of the solemnity and manner of administration of justice: Secondly, a Fear to offend:
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the terror of their sentence frightes the heart for many daies after: Thirdly, a loue of innocency:
the terror of their sentence frights the heart for many days After: Thirdly, a love of innocency:
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it makes men loue innocency much the better for a long while after: Fourthly, compassion to malefactors:
it makes men love innocency much the better for a long while After: Fourthly, compassion to malefactors:
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it softens the heart, and makes men fit to shew mercy to these poore condemned men.
it softens the heart, and makes men fit to show mercy to these poor condemned men.
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I mean, we should vse all diligence to get the assurance of GOD's fauour in Christ:
I mean, we should use all diligence to get the assurance of GOD's favour in christ:
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The like to all this is bred by the consideration of such Doctrines as this. In the words of this verse then two things are to bee noted:
The like to all this is bred by the consideration of such Doctrines as this. In the words of this verse then two things Are to be noted:
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first, the kindes of punishments inflicted vpon the body of vnbeleeuers: secondly the causes of it. The kindes are two:
First, the Kinds of punishments inflicted upon the body of unbelievers: secondly the Causes of it. The Kinds Are two:
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first, God will deliuer them vp to scandall, and then to despaire: to scandall, as Christ is a stone of stumbling:
First, God will deliver them up to scandal, and then to despair: to scandal, as christ is a stone of stumbling:
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to despaire, as Christ is a rocke of offence.
to despair, as christ is a rock of offence.
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These words are taken out of the Prophet Esay, Chapter 8. where the Lord intends by them to denounce the reprobation of the Iewes,
These words Are taken out of the Prophet Isaiah, Chapter 8. where the Lord intends by them to denounce the reprobation of the Iewes,
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as some think, or rather foretels the spirituall Iudgements, which shall bee inflicted vpon them.
as Some think, or rather foretells the spiritual Judgments, which shall be inflicted upon them.
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The Apostle in this place applies the words to the vnbeleeuers of his time, among whome the obstinate Iewes were chiefe, to shew, that as the other Scripture was comfortable to the Godly:
The Apostle in this place Applies the words to the unbelievers of his time, among whom the obstinate Iewes were chief, to show, that as the other Scripture was comfortable to the Godly:
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so were there places, that did threaten the wicked:
so were there places, that did threaten the wicked:
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& that as the former place did proue Christ a stone of foundation for the godly,
& that as the former place did prove christ a stone of Foundation for the godly,
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so this did shew, that Christ was a stone in another sense to the wicked.
so this did show, that christ was a stone in Another sense to the wicked.
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Christ is a stone of triall to all men in the Church, because the Doctrine of Christ tryes men whether they be elected, or reiected: good, or bad: so Esay 28.16. Againe Christ is a precious stone to the beleeuer:
christ is a stone of trial to all men in the Church, Because the Doctrine of christ tries men whither they be elected, or rejected: good, or bad: so Isaiah 28.16. Again christ is a precious stone to the believer:
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and thirdly, heer a stone of stumbling to the vnbeleeuers.
and Thirdly, her a stone of stumbling to the unbelievers.
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Now, that we may know, what offence or scandal is, we may be helped by the Etimology of the originall words:
Now, that we may know, what offence or scandal is, we may be helped by the Etymology of the original words:
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For Scandall in the originall is either deriued of a word that signifies, to halt,
For Scandal in the original is either derived of a word that signifies, to halt,
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or els it noteth any thing that lieth in a mans way a stone, or a piece of wood, against which, he that runneth, stumbleth,
or Else it notes any thing that lies in a men Way a stone, or a piece of wood, against which, he that Runneth, stumbleth,
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and so hurteth or hindreth himselfe:
and so hurteth or hindereth himself:
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It most properly signifieth rest, or a certaine crooked piece with a baite vpon it in instruments, by which mice,
It most properly signifies rest, or a certain crooked piece with a bait upon it in Instruments, by which mice,
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or wolues or foxes are taken: and thence the Church translated the name of scandall;
or wolves or foxes Are taken: and thence the Church translated the name of scandal;
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to note the snares, by which men are catched, as beastes are in grins, and baites:
to note the snares, by which men Are catched, as beasts Are in grins, and baits:
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so the word, it seemes, is vsed.
so the word, it seems, is used.
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So then, a scandall is any thing, which causeth, or occasioneth offences, by which a man is made to halt,
So then, a scandal is any thing, which Causes, or occasioneth offences, by which a man is made to halt,
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or is brought into a snare, or made to stand still, or fall in matter of Religion, or saluation:
or is brought into a snare, or made to stand still, or fallen in matter of Religion, or salvation:
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Wicked men offend them either by the subtilty of false and corrupt Doctrine, or by prouocation and inticement: Wicked men offend them either by the subtlety of false and corrupt Doctrine, or by provocation and enticement:
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And so the sorcerers were a stumbling block to Pharaoh, and the false prophets to Ahab, and the lying signes of Antichrist, to such as loue not the truth.
And so the sorcerers were a stumbling block to Pharaoh, and the false Prophets to Ahab, and the lying Signs of Antichrist, to such as love not the truth.
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Now, all scandall may be thus diuided: Scandall is either actiue, or Passiue, that is, giuen, or taken:
Now, all scandal may be thus divided: Scandal is either active, or Passive, that is, given, or taken:
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Scandall giuen, is, when the authour of the action is likewise the cause of the hurt that comes by it: Thus Elies sonnes were scandalous:
Scandal given, is, when the author of the actium is likewise the cause of the hurt that comes by it: Thus Ely's Sons were scandalous:
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thus Dauid by his greeuous sinnes gaue offence, 1. Sam. 2.17.2. Sam. 18.22, &c. and thus Scandall is giuen either by euill doctrine, first, whether hereticall, secondly, or superstitious:
thus David by his grievous Sins gave offence, 1. Sam. 2.17.2. Sam. 18.22, etc. and thus Scandal is given either by evil Doctrine, First, whither heretical, secondly, or superstitious:
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or else by wickednes of life, or by wilfull abuse of Christian liberty. Offence taken, is either from our selues, or from others:
or Else by wickedness of life, or by wilful abuse of Christian liberty. Offence taken, is either from our selves, or from Others:
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A man may bee an offence, a stumbling blocke to himselfe, by dallying with some speciall beloued corruption:
A man may be an offence, a stumbling block to himself, by dallying with Some special Beloved corruption:
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of which our Sauiour Christ saith, If thine eye offend thee, pull it out, or thy hand,
of which our Saviour christ Says, If thine eye offend thee, pull it out, or thy hand,
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or thy foot, &c. Math. 5.29. Scandall taken from others, is either that they call humane, or that they call diabolical:
or thy foot, etc. Math. 5.29. Scandal taken from Others, is either that they call humane, or that they call diabolical:
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Scandall taken, which they call humane, may either bee found in Godly men or wicked men:
Scandal taken, which they call humane, may either be found in Godly men or wicked men:
n1 vvn, r-crq pns32 vvb j, vmb d vbi vvn p-acp j n2 cc j n2:
(12) doctrine (DIV2)
1129
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Godly Christians that are weak, may be offended, or hindred in Religion diuers waies: as either by reason of the persecution and oppression of the godly:
Godly Christians that Are weak, may be offended, or hindered in Religion diverse ways: as either by reason of the persecution and oppression of the godly:
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(12) doctrine (DIV2)
1129
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or by the Heresies, or dissensions of men in the Church, or by the flourishing estate and prosperity of the wicked:
or by the Heresies, or dissensions of men in the Church, or by the flourishing estate and Prosperity of the wicked:
cc p-acp dt n2, cc n2 pp-f n2 p-acp dt n1, cc p-acp dt j-vvg n1 cc n1 pp-f dt j:
(12) doctrine (DIV2)
1129
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as also by the liberty some of the godly take in things indifferent, for the aduancing of the Gospel in case of necessity:
as also by the liberty Some of the godly take in things indifferent, for the advancing of the Gospel in case of necessity:
c-acp av p-acp dt n1 d pp-f dt j vvi p-acp n2 j, p-acp dt vvg pp-f dt n1 p-acp n1 pp-f n1:
(12) doctrine (DIV2)
1129
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As when Paul, for the gaining of the Gentiles, neglected Moses Law. This was an offence to many beleeuing Iewes et contra, &c. Wicked men also take offence, as heere in this text is manifest.
As when Paul, for the gaining of the Gentiles, neglected Moses Law. This was an offence to many believing Iewes et contra, etc. Wicked men also take offence, as Here in this text is manifest.
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(12) doctrine (DIV2)
1129
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Now, the offence which they call Diabolicall is that, when men wilfully and peruersly will prouoke themselues to sin freely,
Now, the offence which they call Diabolical is that, when men wilfully and perversely will provoke themselves to since freely,
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(12) doctrine (DIV2)
1130
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because of the examples of the vices of Godly men:
Because of the Examples of the vices of Godly men:
c-acp pp-f dt n2 pp-f dt n2 pp-f j n2:
(12) doctrine (DIV2)
1130
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as when the drunkennes of Noah, the incest of Lot, the adultery and murther of Dauid, the periury of Peter, or the like is alledged to maintaine themselues in a liberty of sinning:
as when the Drunkenness of Noah, the Incest of Lot, the adultery and murder of David, the perjury of Peter, or the like is alleged to maintain themselves in a liberty of sinning:
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(12) doctrine (DIV2)
1130
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It is the scandall of wicked men, which is here meant. Now wicked men make themselues miserable in this case of scandal both waies:
It is the scandal of wicked men, which is Here meant. Now wicked men make themselves miserable in this case of scandal both ways:
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(12) doctrine (DIV2)
1130
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By giuing offence, and by taking offence. By giuing offence, and so Christ curseth them for offending his little ones:
By giving offence, and by taking offence. By giving offence, and so christ Curseth them for offending his little ones:
p-acp vvg n1, cc p-acp vvg n1. p-acp vvg n1, cc av np1 vvz pno32 p-acp vvg po31 j pi2:
(12) doctrine (DIV2)
1131
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so we are troubled not with dislike of the Word, but of our owne sinnes.
so we Are troubled not with dislike of the Word, but of our own Sins.
av pns12 vbr vvn xx p-acp n1 pp-f dt n1, cc-acp pp-f po12 d n2.
(12) doctrine (DIV2)
1192
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or by euill example, or by discouraging them with reproches, threats or oppositions, or the like:
or by evil Exampl, or by discouraging them with Reproaches, Treats or oppositions, or the like:
cc p-acp j-jn n1, cc p-acp vvg pno32 p-acp n2, n2 cc n2, cc dt j:
(12) doctrine (DIV2)
1131
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but this kind of offence is not meant here. It is offence takē, which is noted heer, as a greeuous curse vpon them;
but this kind of offence is not meant Here. It is offence taken, which is noted her, as a grievous curse upon them;
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(12) doctrine (DIV2)
1131
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and amongst offences, takē, this is their misery that they gather offence, from what should haue bin the cause of their holines and happines, euen from Christ.
and among offences, taken, this is their misery that they gather offence, from what should have been the cause of their holiness and happiness, even from christ.
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(12) doctrine (DIV2)
1131
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Quest. Might some one say, What should men bee offended at in Christ? The Iews were offended:Quest. Might Some one say, What should men be offended At in christ? The Iews were offended:
n1. vmd d pi vvb, q-crq vmd n2 vbi vvn p-acp p-acp np1? dt np2 vbdr vvn:
(12) doctrine (DIV2)
1132
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1. At the vilenesse of his person, or his mean cōditiō ▪ 2. At the pouerty and simplicity of his disciples. 3. At the obscurity of his Kingdome, being without worldly pompe and glory. 4. At his conuersation, 1. At the vileness of his person, or his mean condition ▪ 2. At the poverty and simplicity of his Disciples. 3. At the obscurity of his Kingdom, being without worldly pomp and glory. 4. At his Conversation,
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(12) doctrine (DIV2)
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because he kept cōpany with sinners. 5. At his doctrine:
Because he kept company with Sinners. 5. At his Doctrine:
c-acp pns31 vvd n1 p-acp n2. crd p-acp po31 n1:
(12) doctrine (DIV2)
1133
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partly, because he reproued their superstition, and hypocrisie, and the traditions of their fathers, and partly because hee taught, that Iustification could not bee had by Moses Law,
partly, Because he reproved their Superstition, and hypocrisy, and the traditions of their Father's, and partly Because he taught, that Justification could not be had by Moses Law,
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(12) doctrine (DIV2)
1133
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but must bee sought by beleeuing in him, as also by other particular directions; as, that man must eat of his flesh;
but must be sought by believing in him, as also by other particular directions; as, that man must eat of his Flesh;
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(12) doctrine (DIV2)
1133
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that he was the Sonne of God; that hee was older then Abraham, &c. Lastly, at his miracles:
that he was the Son of God; that he was older then Abraham, etc. Lastly, At his Miracles:
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(12) doctrine (DIV2)
1133
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for they thought, hee did it by some Diuell. Thus in our times the Papists, they take offence at the newnes of our Religion, as they pretend;
for they Thought, he did it by Some devil. Thus in our times the Papists, they take offence At the newness of our Religion, as they pretend;
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(12) doctrine (DIV2)
1133
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at the freeness of the people that profess it; at the doctrine of Iustification by faith alone, &c.
At the freeness of the people that profess it; At the Doctrine of Justification by faith alone, etc.
p-acp dt n1 pp-f dt n1 cst vvb pn31; p-acp dt n1 pp-f n1 p-acp n1 av-j, av
(12) doctrine (DIV2)
1134
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Thus also wicked men in the Church are offended at the smal number of such as are sincere;
Thus also wicked men in the Church Are offended At the small number of such as Are sincere;
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(12) doctrine (DIV2)
1135
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at the plainnesse of the preaching of the Gospell, or such like.
At the plainness of the preaching of the Gospel, or such like.
p-acp dt n1 pp-f dt vvg pp-f dt n1, cc d av-j.
(12) doctrine (DIV2)
1135
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Quest. 2 Might some one say, What if wicked men be offended, is that such a great misery? Ans. Yes:Quest. 2 Might Some one say, What if wicked men be offended, is that such a great misery? Ans. Yes:
n1. crd vmd d pi vvb, q-crq cs j n2 vbb vvn, vbz d d dt j n1? np1 uh:
(12) doctrine (DIV2)
1136
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for it is many times the occasion of their ruine, for wee see many men keepe these obiections in their hearts till their death, by which they are hardned from all care of saluation by Christ, at the best it is a notable hindrance for the time;
for it is many times the occasion of their ruin, for we see many men keep these objections in their hearts till their death, by which they Are hardened from all care of salvation by christ, At the best it is a notable hindrance for the time;
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(12) doctrine (DIV2)
1137
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it frustrates them of the Gospel, and of the communion of Saints, &c. Vse. The vse may bee first for information:
it frustrates them of the Gospel, and of the communion of Saints, etc. Use. The use may be First for information:
pn31 vvz pno32 pp-f dt n1, cc pp-f dt n1 pp-f n2, av vvb. dt n1 vmb vbi ord p-acp n1:
(12) doctrine (DIV2)
1137
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We may hence see, what an infectious sorceresse vnbeleefe is: It can make things exceeding good, to proue exceeding euill to them:
We may hence see, what an infectious sorceress unbelief is: It can make things exceeding good, to prove exceeding evil to them:
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(12) doctrine (DIV2)
1138
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it can make God, the Word, the Sacraments, & Christ himselfe (all good) to be occasions of extreme euill to him.
it can make God, the Word, the Sacraments, & christ himself (all good) to be occasions of extreme evil to him.
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(12) doctrine (DIV2)
1138
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and yet are tainted openly with known infirmities, and sinnes: or when men are violent and rash censurers, especially in things they commit themselues:
and yet Are tainted openly with known infirmities, and Sins: or when men Are violent and rash censurers, especially in things they commit themselves:
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(12) doctrine (DIV2)
1148
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Wicked men are like spiders, that can suck poison out of the sweetest flowers. Secondly, this should serue for great humiliation vnto all wicked men, that find themselues stopped,
Wicked men Are like spiders, that can suck poison out of the Sweetest flowers. Secondly, this should serve for great humiliation unto all wicked men, that find themselves stopped,
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(12) doctrine (DIV2)
1138
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or hindred, or cast out of the way by receiuing scandall into their hearts: They should heere take notice of it, that it is a singular curse of God,
or hindered, or cast out of the Way by receiving scandal into their hearts: They should Here take notice of it, that it is a singular curse of God,
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(12) doctrine (DIV2)
1139
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when God leaues a man to the liberty of admitting poisonfull obiections, and thereby to bee hardned against the care for his owne soule in matters of Religion.
when God leaves a man to the liberty of admitting poisonful objections, and thereby to be hardened against the care for his own soul in matters of Religion.
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(12) doctrine (DIV2)
1139
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Men little thinke of the fearefulnes of such mens cases, which must needes be extremely euill, either if they looke vpward to see, that God doth expose them to this offence,
Men little think of the fearfulness of such men's cases, which must needs be extremely evil, either if they look upward to see, that God does expose them to this offence,
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(12) doctrine (DIV2)
1139
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as a way of singular punishment, or if they look to the effect, whatsoeuer they can say,
as a Way of singular punishment, or if they look to the Effect, whatsoever they can say,
c-acp dt n1 pp-f j n1, cc cs pns32 vvb p-acp dt n1, r-crq pns32 vmb vvi,
(12) doctrine (DIV2)
1139
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yet their poore soules in the meane time are left destitute of mercy, or the profit and power of it.
yet their poor Souls in the mean time Are left destitute of mercy, or the profit and power of it.
av po32 j n2 p-acp dt j n1 vbr vvn j pp-f n1, cc dt n1 cc n1 pp-f pn31.
(12) doctrine (DIV2)
1139
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Might some one say, How can they help it, seeing Christ is a stone of stumbling vnto them? It seemes they cannot auoid it.
Might Some one say, How can they help it, seeing christ is a stone of stumbling unto them? It seems they cannot avoid it.
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(12) doctrine (DIV2)
1140
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Christ is a stone of stumbling, not actiuely, but passiuely:
christ is a stone of stumbling, not actively, but passively:
np1 vbz dt n1 pp-f vvg, xx av-j, cc-acp av-j:
(12) doctrine (DIV2)
1141
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hee doth not make them stumble, but they through their ignorance (walking in darknes) or through their precipitation running headlong in things, he does not make them Stumble, but they through their ignorance (walking in darkness) or through their precipitation running headlong in things,
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(12) doctrine (DIV2)
1141
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or through the poison of some beloued sinne, which hath altogether corrupted their taste, doe fall at the Doctrine of Christ,
or through the poison of Some Beloved sin, which hath altogether corrupted their taste, do fallen At the Doctrine of christ,
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(12) doctrine (DIV2)
1141
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or turne the precious things of Christ into poison, by reason of the venome lying in themselues.
or turn the precious things of christ into poison, by reason of the venom lying in themselves.
cc vvi dt j n2 pp-f np1 p-acp n1, p-acp n1 pp-f dt n1 vvg p-acp px32.
(12) doctrine (DIV2)
1141
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Thirdly, such taking offence is a iudgement.
Thirdly, such taking offence is a judgement.
ord, d vvg n1 vbz dt n1.
(12) doctrine (DIV2)
1142
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Weake Christians should bee warned and temper themselues so, as to refraine that weaknes of being so apt to bee offended at the liberty of strong Christians;
Weak Christians should be warned and temper themselves so, as to refrain that weakness of being so apt to be offended At the liberty of strong Christians;
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(12) doctrine (DIV2)
1142
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and to this end they should take heed of doubtfull disputations, or ensnaring themselues about the vse of indifferent things.
and to this end they should take heed of doubtful disputations, or ensnaring themselves about the use of indifferent things.
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(12) doctrine (DIV2)
1142
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For though God pities them, yet they are much plagued by their opinions, and intanglements heerein.
For though God pities them, yet they Are much plagued by their opinions, and entanglements herein.
p-acp cs np1 vvz pno32, av pns32 vbr av-d vvn p-acp po32 n2, cc n2 av.
(12) doctrine (DIV2)
1142
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For first, they sinne against their brethren by rash censure, and despising them: and secondly, they wrong their owne soules:
For First, they sin against their brothers by rash censure, and despising them: and secondly, they wrong their own Souls:
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(12) doctrine (DIV2)
1142
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for sometimes they are hindred in the Word, and sometimes lose the benefit of the Sacraments by their ignorant scruples,
for sometime they Are hindered in the Word, and sometime loose the benefit of the Sacraments by their ignorant scruples,
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(12) doctrine (DIV2)
1142
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and sometimes they draw much trouble and molestation vpon them;
and sometime they draw much trouble and molestation upon them;
cc av pns32 vvb d n1 cc n1 p-acp pno32;
(12) doctrine (DIV2)
1142
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and lastly they many times open the mouthes of wicked men to reuile them, and exasperate them against the good way of God. To conclude therefore this vse:
and lastly they many times open the mouths of wicked men to revile them, and exasperate them against the good Way of God. To conclude Therefore this use:
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(12) doctrine (DIV2)
1142
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Since offence is the rod of the wicked, let not godly men suffer it to rest on their lot.
Since offence is the rod of the wicked, let not godly men suffer it to rest on their lot.
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(12) doctrine (DIV2)
1142
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Fourthly, since wicked men, by the iudgement of God, and their owne frowardnes, are so apt to receiue offence, it should teach the godly to order themselues so towards them, that they giue no offence vnto them, I say, giue no offence,
Fourthly, since wicked men, by the judgement of God, and their own forwardness, Are so apt to receive offence, it should teach the godly to order themselves so towards them, that they give no offence unto them, I say, give no offence,
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(12) doctrine (DIV2)
1143
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so as the fault should bee in the godly, but rather they should striue to ouercome this frowardnes of wicked men, by all possible care, both to put them to silence, and by keeping them silent.
so as the fault should be in the godly, but rather they should strive to overcome this forwardness of wicked men, by all possible care, both to put them to silence, and by keeping them silent.
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(12) doctrine (DIV2)
1143
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Now, because there be some things, wherein regard must not be had of the offence of wicked men, I will open this point distinctly, and shew,
Now, Because there be Some things, wherein regard must not be had of the offence of wicked men, I will open this point distinctly, and show,
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(12) doctrine (DIV2)
1143
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First, in what things the offence of wicked men is not to bee regarded.
First, in what things the offence of wicked men is not to be regarded.
ord, p-acp r-crq n2 dt n1 pp-f j n2 vbz xx pc-acp vbi vvn.
(12) doctrine (DIV2)
1144
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Secondly, in what things wee must take heed, wee giue them not offence, or in what things wee may bee guilty of giuing offence to them.
Secondly, in what things we must take heed, we give them not offence, or in what things we may be guilty of giving offence to them.
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(12) doctrine (DIV2)
1145
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Thirdly, what rules may bee obserued in our cariage, which may silence wicked men, or compell respect and estimation from them,
Thirdly, what rules may be observed in our carriage, which may silence wicked men, or compel respect and estimation from them,
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(12) doctrine (DIV2)
1146
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or at least put them to silence, &c.
or At least put them to silence, etc.
cc p-acp ds vvi pno32 p-acp n1, av
(12) doctrine (DIV2)
1146
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For the first, if wicked men bee offended for doing good, wee are not to regard their offence:
For the First, if wicked men be offended for doing good, we Are not to regard their offence:
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(12) doctrine (DIV2)
1147
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As when the Pharises were offended at Christ, he cared not, but said, Let them alone, they are blind,
As when the Pharisees were offended At christ, he cared not, but said, Let them alone, they Are blind,
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(12) doctrine (DIV2)
1147
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and leaders of the blinde, &c. Math. 15.14. And so the Apostles answered, It is better to obey God then men, Acts 5.29. It is better, that scandal arise, then that the truth should bee forsaken.
and leaders of the blind, etc. Math. 15.14. And so the Apostles answered, It is better to obey God then men, Acts 5.29. It is better, that scandal arise, then that the truth should be forsaken.
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Thus Michaiah cares not for the offence of Ahab, nor Eliah :
Thus Michaiah Cares not for the offence of Ahab, nor Elijah:
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and in this case, Leui is not to respect father, or mother, bretheren or children, Deut. 33.9.
and in this case, Levi is not to respect father, or mother, brethren or children, Deuteronomy 33.9.
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And so though wicked men bee offended, wee must preach the Gospel with all plainenesse, and not affect wisdome of words, 1. Cor. 1.23.
And so though wicked men be offended, we must preach the Gospel with all plainness, and not affect Wisdom of words, 1. Cor. 1.23.
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and wee must labour for the meate, that perisheth not, and must pray vnto God, and vse religious exercises in our houses, as Daniel did:
and we must labour for the meat, that Perishes not, and must pray unto God, and use religious exercises in our houses, as daniel did:
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wee must renew Iustification by our owne workes, and we must suffer in a good cause,
we must renew Justification by our own works, and we must suffer in a good cause,
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and wee must with strictnes auoid the excesses of the time. Now for the second: we may be guilty of giuing offence to the wicked:
and we must with strictness avoid the Excesses of the time. Now for the second: we may be guilty of giving offence to the wicked:
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First, by scandalous and vicious life: thus Dauid gaue offence.
First, by scandalous and vicious life: thus David gave offence.
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Secondly, by indiscretion in the manner of doing good duties, as if men pray, or fast,
Secondly, by indiscretion in the manner of doing good duties, as if men pray, or fast,
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or giue almes to bee heard, or seene of men.
or give alms to be herd, or seen of men.
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Thirdly, by rash zeale, as when men proclaime to the world a great deale of strictnes in things that are not grounded vpon the Word,
Thirdly, by rash zeal, as when men proclaim to the world a great deal of strictness in things that Are not grounded upon the Word,
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or when men neglect their calling, and liue inordinately, and are busie-bodies vnder pretence of Religion:
or when men neglect their calling, and live inordinately, and Are busybodies under pretence of Religion:
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or when men that haue a faire dore opened to doe good by preaching the Gospell, will not yeeld in some indifferent things, that they may winne them;
or when men that have a fair door opened to do good by preaching the Gospel, will not yield in Some indifferent things, that they may win them;
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as, woe had beene to Paul, if he had not beene a Iew with the Iewes, that hee might gaine the Iewes thereby:
as, woe had been to Paul, if he had not been a Iew with the Iewes, that he might gain the Iewes thereby:
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or necessity lay vpon him the preaching of the Gospell, or to preach the Gospell,
or necessity lay upon him the preaching of the Gospel, or to preach the Gospel,
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though it were clogd at that time with condition of yielding to the Iewish ceremonies, 1. Cor. 9.
though it were clogged At that time with condition of yielding to the Jewish ceremonies, 1. Cor. 9.
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Now for the third, there are diuers excellent rules that may much adorne the liues of Christians in their courage toward the wicked;
Now for the third, there Are diverse excellent rules that may much adorn the lives of Christians in their courage towards the wicked;
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and so either preuent scandall, or leaue them without excuse, themselues being Iudges, as they will confesse in the day of visitation.
and so either prevent scandal, or leave them without excuse, themselves being Judges, as they will confess in the day of Visitation.
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These things then will much aduance our cause before wicked men, to shew in our conuersation, 1. Integrity,
These things then will much advance our cause before wicked men, to show in our Conversation, 1. Integrity,
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and harmelesnes, and sound care of the practising of godlines, Philippians 1.15, 16. 2. Submission and obedience vnto the King,
and harmlessness, and found care of the practising of godliness, Philippians 1.15, 16. 2. Submission and Obedience unto the King,
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and his humane ordinances, 1. Peter 2.13.14.15. 3. Reuerence and feare, when we intreate of any thing, that concernes God,
and his humane ordinances, 1. Peter 2.13.14.15. 3. reverence and Fear, when we entreat of any thing, that concerns God,
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and Religion. 4. Meeknes of wisdome, expressing a minde free from conceitednes, frowardnes, or affectation, Iam. 3.13. 5. Mercy to the poore,
and Religion. 4. Meekness of Wisdom, expressing a mind free from conceitedness, forwardness, or affectation, Iam. 3.13. 5. Mercy to the poor,
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and a minde free from the greedy desire of earthly things, a serious declaration of the contempt of the world, Iam. 1.26.
and a mind free from the greedy desire of earthly things, a serious declaration of the contempt of the world, Iam. 1.26.
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Math. 5.16, &c. 6. Quietnes and peace to be shewed first in studying to be quiet,Math. 5.16, etc. 6. Quietness and peace to be showed First in studying to be quiet,
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& to meddle with our owne busines:
& to meddle with our own business:
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secondly, in making peace amongst others, Math. 5.8. 7. Loue to our enemies, being ready to pray for them, or doe them any good.
secondly, in making peace among Others, Math. 5.8. 7. Love to our enemies, being ready to pray for them, or do them any good.
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Lastly, hence may be gathered some matter of consolation for the godly.
Lastly, hence may be gathered Some matter of consolation for the godly.
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For first, if the Lord haue kept them from taking offence, hee hath freed them from a great & sore spirituall iudgement.
For First, if the Lord have kept them from taking offence, he hath freed them from a great & soar spiritual judgement.
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Secondly, if the wicked should be so peruerse, as to take offence, when he giues none;
Secondly, if the wicked should be so perverse, as to take offence, when he gives none;
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yet this may stay him, that Christ himselfe was an offence vnto them. Thirdly, as it is a great iudgement to bee offended at Christ:
yet this may stay him, that christ himself was an offence unto them. Thirdly, as it is a great judgement to be offended At christ:
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so it is a great mercy and supernaturall grace, when the Lord makes our hearts able to loue the Lord Iesus in all sincerity.
so it is a great mercy and supernatural grace, when the Lord makes our hearts able to love the Lord Iesus in all sincerity.
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Hitherto of the first kinde of punishment:
Hitherto of the First kind of punishment:
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and make them drink of the wrath of the Almighty, Iob 21.17, 20.
and make them drink of the wrath of the Almighty, Job 21.17, 20.
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the second is, that Christ shall be to them A rock of offence, that is, they shall fall vpon Christ,
the second is, that christ shall be to them A rock of offence, that is, they shall fallen upon christ,
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as the ship doth vpon the rock, and be broken all to pieces:
as the ship does upon the rock, and be broken all to Pieces:
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There shall bee a desperate anguish vpon their consciences, perceiuing themselues to haue no right in Christ, by the feare of which,
There shall be a desperate anguish upon their Consciences, perceiving themselves to have no right in christ, by the Fear of which,
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as men that haue suffred shipwrack, they shall be out of all hope of mercy.
as men that have suffered shipwreck, they shall be out of all hope of mercy.
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Thus hee that falleth on this stone, shal be broken, and vpon whom it shall fall, he shall be ground to powder, Luke 20 17. The consciences of wicked men are diuersly affected:
Thus he that falls on this stone, shall be broken, and upon whom it shall fallen, he shall be ground to powder, Lycia 20 17. The Consciences of wicked men Are diversely affected:
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some are without feeling of any grieuance in the matters of their soules; some haue feeling.
Some Are without feeling of any grievance in the matters of their Souls; Some have feeling.
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The consciēce is without feeling, either through a continuall security, and sleepines, which is in all men,
The conscience is without feeling, either through a continual security, and sleepiness, which is in all men,
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or through a searednes, by which some men are growne past feeling.
or through a searedness, by which Some men Are grown passed feeling.
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Now those wicked men that haue any feeling in this text, are cast into two sorts;
Now those wicked men that have any feeling in this text, Are cast into two sorts;
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for either they are offended, or they despaire.
for either they Are offended, or they despair.
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Christ is to those latter, an occasion of their ruine, they suffer shipwracke vpon Christ, which is ioyned with singular offence,
christ is to those latter, an occasion of their ruin, they suffer shipwreck upon christ, which is joined with singular offence,
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or paine, or grieuance of their consciences. This rocke is like that in the Iudges, chap. 6.21. out of which fire went and consumed them.
or pain, or grievance of their Consciences. This rock is like that in the Judges, chap. 6.21. out of which fire went and consumed them.
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The despaire that wicked men feel, is of two sorts.
The despair that wicked men feel, is of two sorts.
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For either it is a despaire, which riseth from their perswasion of their want of helpe in spirituall things,
For either it is a despair, which Riseth from their persuasion of their want of help in spiritual things,
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or from their want of help in outward things:
or from their want of help in outward things:
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somtimes they fall into desperate tormēts, and griefs, and fears about outward things, either vpon fear of danger,
sometimes they fallen into desperate torments, and griefs, and fears about outward things, either upon Fear of danger,
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or vpon an apprehension that they are vtterly vndone, or shall be in matters of the world: this was the despair mentioned:
or upon an apprehension that they Are utterly undone, or shall be in matters of the world: this was the despair mentioned:
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and this despair was in Saul, Achitophel and Belshazzer, Dan. 5. and in the Iews, when they said there was no hope, Ier. 2.25. and this was in the Aegyptians, Babylonians, Tyrians;
and this despair was in Saul, Ahithophel and Belshazzar, Dan. 5. and in the Iews, when they said there was no hope, Jeremiah 2.25. and this was in the egyptians, Babylonians, Tyrians;
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and their case in the desolation of their estate by warre, mentioned in many chapters of the Prophet Esay. But, this despair is not meant heer:
and their case in the desolation of their estate by war, mentioned in many Chapters of the Prophet Isaiah. But, this despair is not meant her:
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for, this is a despair of all help or saluation of the soule by Christ; conceiuing, that they are vtterly cast off of God, and shall perish for euer.
for, this is a despair of all help or salvation of the soul by christ; conceiving, that they Are utterly cast off of God, and shall perish for ever.
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Thus Cain and Iudas despaired of all mercy in God.
Thus Cain and Iudas despaired of all mercy in God.
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And this despaire of saluation and all happinesse, is felt either in hell, or at the day of Iudgement, or in this life.
And this despair of salvation and all happiness, is felt either in hell, or At the day of Judgement, or in this life.
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First, it is certain, that the Wicked feel an eternall despair in hell, which increaseth their torments,
First, it is certain, that the Wicked feel an Eternal despair in hell, which increases their torments,
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because they haue no hope of ease or help: and thus also the diuels despair.
Because they have no hope of ease or help: and thus also the Devils despair.
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This despair in hell, is a meer gnawing the conscience, and tormenting it, which neuer dieth.
This despair in hell, is a mere gnawing the conscience, and tormenting it, which never Dieth.
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Secondly, they also feel despair with singular horrour, when they come to appear before Iesus Christ at the last Day,
Secondly, they also feel despair with singular horror, when they come to appear before Iesus christ At the last Day,
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when they behold the face of the Iudge, and feel within them a witnes that tels them they shall bee damned.
when they behold the face of the Judge, and feel within them a witness that tells them they shall be damned.
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This torment will then come vpon them, like the pains of a woman in trauell;
This torment will then come upon them, like the pains of a woman in travel;
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and their anguish will bee so great, that they will cry to the mountains to couer them from the face of the Iudge, 1. Thes. 5.3.
and their anguish will be so great, that they will cry to the Mountains to cover them from the face of the Judge, 1. Thebes 5.3.
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Thirdly, now the first degree of this despaire, is felt by diuers wicked men in this life,
Thirdly, now the First degree of this despair, is felt by diverse wicked men in this life,
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as it was by Cain and Iudas : and of this hee speaketh heer.
as it was by Cain and Iudas: and of this he speaks her.
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And thus wicked men despair, when they think their sins cannot be forgiuen, and that they haue no benefit by Christ,
And thus wicked men despair, when they think their Sins cannot be forgiven, and that they have no benefit by christ,
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and shall certainly perish for euer. And this is noted heer as a grieuous curse of God inflicted vpon vnbeleeuers.
and shall Certainly perish for ever. And this is noted her as a grievous curse of God inflicted upon unbelievers.
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Despair is one of God's most fearfull iudgements in this world; which when God inflicteth, hee may bee said to rain vpon them fire and brimstone,
Despair is one of God's most fearful Judgments in this world; which when God inflicteth, he may be said to rain upon them fire and brimstone,
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and an horrible tempest, Psal. 11.6. Most fearfull is their case, when the wrathfull Arme of God takes hold of them,
and an horrible tempest, Psalm 11.6. Most fearful is their case, when the wrathful Arm of God Takes hold of them,
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and hee poures out his indignation vpon them:
and he pours out his Indignation upon them:
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this will make their loins to shake, Psalm 69.23, 24. They are then like the raging sea, hauing no peace within them, Esay 57. vlt. They are brought to the King of terrors,
this will make their loins to shake, Psalm 69.23, 24. They Are then like the raging sea, having no peace within them, Isaiah 57. Ult. They Are brought to the King of terrors,
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and their confidence is rooted out, Iob 18.11, 14. There they were in great fear, Psalm 14.5.
and their confidence is rooted out, Job 18.11, 14. There they were in great Fear, Psalm 14.5.
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They are said to blaspheme God, and gnaw their tongues, Reuel. 16.9, 10.
They Are said to Blaspheme God, and gnaw their tongues, Revel. 16.9, 10.
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While God's Saints sing for ioy of heart, they howle for vexation of spirit, Esay 65.14.
While God's Saints sing for joy of heart, they howl for vexation of Spirit, Isaiah 65.14.
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They could bee glad to run into the holes of the rocks, and into the caues of the earth for fear of the Lord,
They could be glad to run into the holes of the Rocks, and into the caves of the earth for Fear of the Lord,
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and the glory of his Maiesty, when hee comes thus terribly to shake the earth, Esay 2.19.
and the glory of his Majesty, when he comes thus terribly to shake the earth, Isaiah 2.19.
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Surely, such is the case of the Wicked; and this is the portion of their cup that knowe not God.
Surely, such is the case of the Wicked; and this is the portion of their cup that know not God.
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And how terrible this torment is in the heart of a wicked man, may appear,
And how terrible this torment is in the heart of a wicked man, may appear,
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Thirdly, wee should, aboue all things, put on the shield of faith;
Thirdly, we should, above all things, put on the shield of faith;
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if wee consider but what torment the very Godly suffer in their despair, which is far easier than that of the wicked.
if we Consider but what torment the very Godly suffer in their despair, which is Far Easier than that of the wicked.
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Dauid saith, The paines of hell compassed him, Psalm 18.5, 6. and 116.3. and that God's terrours did cut him off;David Says, The pains of hell compassed him, Psalm 18.5, 6. and 116.3. and that God's terrors did Cut him off;
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and that he was ready to dy;
and that he was ready to die;
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and that, while he suffred God's terrors, hee was distracted, Psal. 88.15, 16, 14. As also it may appear by those torments which the very despaire for outward things hath put wicked men to, which is farre lesse grieuous than this despair of God's mercy and eternall saluation:
and that, while he suffered God's terrors, he was distracted, Psalm 88.15, 16, 14. As also it may appear by those torments which the very despair for outward things hath put wicked men to, which is Far less grievous than this despair of God's mercy and Eternal salvation:
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and yet in that case their paines are compared to the paine of a woman in trauell, Psalm 48.6. See more at large of the horrible plight wicked men haue been in in this respect, in the description of the iudgements should fall vpon the forrain nations, rendred by the Prophet Esay in many chapters.
and yet in that case their pains Are compared to the pain of a woman in travel, Psalm 48.6. See more At large of the horrible plighted wicked men have been in in this respect, in the description of the Judgments should fallen upon the foreign Nations, rendered by the Prophet Isaiah in many Chapters.
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Vses. The vse may bee, first, for great amazement to wicked men, that now perhappes laugh and sing in the iollity of their hearts.Uses. The use may be, First, for great amazement to wicked men, that now perhaps laugh and sing in the jollity of their hearts.
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O let them remember, what God may doo to them!
O let them Remember, what God may do to them!
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What case will they bee in, if God bring them once to despair? And this is the por•ion of their Cup. Oh! if the terrour of a King be as the roaring of a Lion;
What case will they be in, if God bring them once to despair? And this is the por•ion of their Cup. Oh! if the terror of a King be as the roaring of a lion;
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what then is their case, if God shall reueal his wrath from heauen vpon them for their waighty sinnes!
what then is their case, if God shall reveal his wrath from heaven upon them for their weighty Sins!
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And the more should they bee affrighted, because despair is but as it were the beginning of euils.
And the more should they be affrighted, Because despair is but as it were the beginning of evils.
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They feel it for a short time on earth, but shall feel it for euer in hell.
They feel it for a short time on earth, but shall feel it for ever in hell.
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And therefore, if it bee possible, they should bee perswaded in time to repent, that they may be deliuered from this great wrath to come.
And Therefore, if it be possible, they should be persuaded in time to Repent, that they may be Delivered from this great wrath to come.
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Oh how easie, in comparison, might mens repentance be, if they would be warned in time!
O how easy, in comparison, might men's Repentance be, if they would be warned in time!
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Secondly, this doctrine may breed in vs a wonderfull awfulnesse and fear of God:
Secondly, this Doctrine may breed in us a wonderful awfulness and Fear of God:
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when we read of such iudgements in Scripture, or behold any poor wretches tormented with this iudgement, it should breed in vs not onely an infallible assurance that there is a God,
when we read of such Judgments in Scripture, or behold any poor wretches tormented with this judgement, it should breed in us not only an infallible assurance that there is a God,
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or that there shall be a hell of wofull torments, or the like;
or that there shall be a hell of woeful torments, or the like;
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but it should especially make vs think of God with all reuerence, and be afraid to displease him:
but it should especially make us think of God with all Reverence, and be afraid to displease him:
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for, dominion and fear are euer with him, Iob 25.2. This doctrine should make vs resolute to go our waies, and sinne no more:
for, dominion and Fear Are ever with him, Job 25.2. This Doctrine should make us resolute to go our ways, and sin no more:
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the counsell of the Wicked should bee farre from vs, seeing hee can thus put out their candle,
the counsel of the Wicked should be Far from us, seeing he can thus put out their candle,
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Thirdly, it should work in all of vs a care to vse all means, that we may be kept from despair.
Thirdly, it should work in all of us a care to use all means, that we may be kept from despair.
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Quest. What then should we doo, that we fall not into despair? Ans. Some things are to bee auoided:Quest. What then should we do, that we fallen not into despair? Ans. some things Are to be avoided:
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some things are to be done. If we would not fall into despair, First, wee must take heed of wilfull vnbelief, such as was in the Iewes;
Some things Are to be done. If we would not fallen into despair, First, we must take heed of wilful unbelief, such as was in the Iewes;
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when men not onely neglect the assurance of saluation brought by Christ, but contemn it, and striue to put all such cares out of their heads.
when men not only neglect the assurance of salvation brought by christ, but contemn it, and strive to put all such Cares out of their Heads.
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Secondly, we must take heed of stumbling.
Secondly, we must take heed of stumbling.
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If men feel their hearts to be insnared in respect of Christ, and that they are tossed with vile obiections, &c. let them look to themselues, and amend in time:
If men feel their hearts to be Ensnared in respect of christ, and that they Are tossed with vile objections, etc. let them look to themselves, and amend in time:
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for, if Christ be a stone of stumbling, he may be a rock of offense. Thirdly, wee must take heed of security, and contempt of the knowledge of God's waies.
for, if christ be a stone of stumbling, he may be a rock of offence. Thirdly, we must take heed of security, and contempt of the knowledge of God's ways.
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Despair will work terribly, when it lights vpon a minde that hath contemned knowledge, and liued in all ease and security, Iob 21.1, to 20.
Despair will work terribly, when it lights upon a mind that hath contemned knowledge, and lived in all ease and security, Job 21.1, to 20.
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Fourthly, we must take heed of apostasie from the profession of the loue of the truth:
Fourthly, we must take heed of apostasy from the profession of the love of the truth:
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for, despair is many times a wofull scourge to such kind of creatures; as the stories record, and experience shewes.
for, despair is many times a woeful scourge to such kind of creatures; as the stories record, and experience shows.
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Fiftly, wee must in generall take heed of all grosse and presumptuous sinnes, especially the sinnes against the third, sixt, and seuenth commandements:
Fifty, we must in general take heed of all gross and presumptuous Sins, especially the Sins against the third, sixt, and Seventh Commandments:
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for, vsually these sins go before in the desparation;
for, usually these Sins go before in the Desperation;
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such as are, swearing, and cursing, and periury, and murder, and incest, and whoredome, &c. The Wicked flee, when none pursues them:
such as Are, swearing, and cursing, and perjury, and murder, and Incest, and whoredom, etc. The Wicked flee, when none pursues them:
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but the righteous are bold as a Lion, Pro. 28.1. and 14.14. Now, secondly, there are other things which we must doo, that we may auoid despair.
but the righteous Are bold as a lion, Pro 28.1. and 14.14. Now, secondly, there Are other things which we must do, that we may avoid despair.
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First, we must not smother our doubts in matters of Religion, especially in the cases of our conscience,
First, we must not smother our doubts in matters of Religion, especially in the cases of our conscience,
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but take the pains to ask and seek resolution:
but take the pains to ask and seek resolution:
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else, that which is but doubting at the first, may proue to bee despair in the end.
Else, that which is but doubting At the First, may prove to be despair in the end.
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Those lesser sores in mens hearts, may fester and rankle within vs, till they prooue to this great disease.
Those lesser sores in men's hearts, may fester and rankle within us, till they prove to this great disease.
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Secondly, wee must store our heads with the promises of the Gospell, and those comfortable places of Scripture,
Secondly, we must store our Heads with the promises of the Gospel, and those comfortable places of Scripture,
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as may breed in vs a full perswasion of God's singular compassion and mercy towards all penitent sinners;
as may breed in us a full persuasion of God's singular compassion and mercy towards all penitent Sinners;
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and withall do shew vs that plentifull redemption in Iesus Christ, and the maruellous efficacy of his blood to clense vs from all our sins.
and withal do show us that plentiful redemption in Iesus christ, and the marvelous efficacy of his blood to cleanse us from all our Sins.
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for, assurance will preserue vs safe from despair. For, as vnbelief brings it: so faith preserues vs from it.
for, assurance will preserve us safe from despair. For, as unbelief brings it: so faith preserves us from it.
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Fourthly, we should be carefull vpon all occasions to keep our assises;
Fourthly, we should be careful upon all occasions to keep our assizes;
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and if we bee endangered by any sinne, we should make haste to iudge our selues, that wee bee not condemned of the Lord.
and if we be endangered by any sin, we should make haste to judge our selves, that we be not condemned of the Lord.
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For, the attendance vpon this point, maketh all safe:
For, the attendance upon this point, makes all safe:
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whereas the long neglect of our daily sinnes, without any humiliation for them, may turn in the end to the pangs of some miserable despair.
whereas the long neglect of our daily Sins, without any humiliation for them, may turn in the end to the pangs of Some miserable despair.
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Vse 4. Fourthly, hence the Godly may comfort themselues, because Christ is to them a rock to build on, Mat. 16. a rock for refuge and safety, Psal. 18.2. a rock for shadow, Esay 32.2.Use 4. Fourthly, hence the Godly may Comfort themselves, Because christ is to them a rock to built on, Mathew 16. a rock for refuge and safety, Psalm 18.2. a rock for shadow, Isaiah 32.2.
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And therefore let the Inhabitants of the earth sing, Esay 42.11. and withall, if they consider how God sheweth them, they should account their other afflictions but light, in comparison of what falls vpon wicked men.
And Therefore let the Inhabitants of the earth sing, Isaiah 42.11. and withal, if they Consider how God shows them, they should account their other afflictions but Light, in comparison of what falls upon wicked men.
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Ob. But we read, that godly men haue been in despair; as, Dauid, Iob, and others. Sol. It is true:Ob. But we read, that godly men have been in despair; as, David, Job, and Others. Sol. It is true:
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but yet there was euer great difference between the despair of the Godly and the Wicked, which I will briefly note.
but yet there was ever great difference between the despair of the Godly and the Wicked, which I will briefly note.
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First, they differed in the causes. The honors of the Wicked proceeded from the curse of God:
First, they differed in the Causes. The honours of the Wicked proceeded from the curse of God:
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whereas the sorrows of the Godly proceeded from his mercy. Secondly, they differed sometimes in the ob•iect:
whereas the sorrows of the Godly proceeded from his mercy. Secondly, they differed sometime in the ob•iect:
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(12) doctrine (DIV2)
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for, godly men despair of themselues; wicked men despair of God. It is a grace vsuall in repentance, to despair of all happinesse from our selues:
for, godly men despair of themselves; wicked men despair of God. It is a grace usual in Repentance, to despair of all happiness from our selves:
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but now wicked men are out of all hope of God's mercy and help. Thirdly, they differ in the effects.
but now wicked men Are out of all hope of God's mercy and help. Thirdly, they differ in the effects.
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(12) doctrine (DIV2)
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For, Cain blasphemes God in his despair, and saith, his punishment is greater than he can bear,
For, Cain blasphemes God in his despair, and Says, his punishment is greater than he can bear,
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(12) doctrine (DIV2)
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or his sinnes greater than can bee forgiuen: but the Godly giue glory to God, and account him alwaies iust and good.
or his Sins greater than can be forgiven: but the Godly give glory to God, and account him always just and good.
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(12) doctrine (DIV2)
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Again, wicked men rage and repent not:
Again, wicked men rage and Repent not:
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(12) doctrine (DIV2)
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but godly men bewail their sinnes, and cry mightily to God, Reu. 16.9, 10. Ier. 18.12. Wicked men bee in trauell, but they bring forth nothing but winde:
but godly men bewail their Sins, and cry mightily to God, Reu. 16.9, 10. Jeremiah 18.12. Wicked men be in travel, but they bring forth nothing but wind:
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they are neuer the better when they come out of their affliction, no though they poured out a praier to GOD in the time of distresse, Esay 26.16, 17, 18. Thirdly, the confidence of the wicked man is swept down as the house of a spider, they haue no hope at all, Iob 8.13.
they Are never the better when they come out of their affliction, no though they poured out a prayer to GOD in the time of distress, Isaiah 26.16, 17, 18. Thirdly, the confidence of the wicked man is swept down as the house of a spider, they have no hope At all, Job 8.13.
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(12) doctrine (DIV2)
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and 11. vlt. Whereas godly men, at the worst, are supported with some kinde of hope, or perswasion of mercy:
and 11. Ult. Whereas godly men, At the worst, Are supported with Some kind of hope, or persuasion of mercy:
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(12) doctrine (DIV2)
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and therefore vsually they rather ask whether God's mercy be clean gone, than say it is so, Psalm 77. and they rather complain, that God hides himself from them,
and Therefore usually they rather ask whither God's mercy be clean gone, than say it is so, Psalm 77. and they rather complain, that God hides himself from them,
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(12) doctrine (DIV2)
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than that God hateth them, Psalm 88.15. Fourthly, they differ in the measure too.
than that God hates them, Psalm 88.15. Fourthly, they differ in the measure too.
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(12) doctrine (DIV2)
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For, God alwaies hath respect to the strength of his children, to lay no more vpon them than they are able to bear:
For, God always hath respect to the strength of his children, to lay no more upon them than they Are able to bear:
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(12) doctrine (DIV2)
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whereas he respects the sinne of wicked men, and regards it not, though they cry out with Cain, they cannot bear it.
whereas he respects the sin of wicked men, and regards it not, though they cry out with Cain, they cannot bear it.
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(12) doctrine (DIV2)
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Fiftly, God giues issue out of the triall, and returns from his displeasure in a moment,
Fifty, God gives issue out of the trial, and returns from his displeasure in a moment,
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when he deals with the Godly, Esay 54. whereas wicked men can haue no such hope.
when he deals with the Godly, Isaiah 54. whereas wicked men can have no such hope.
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(12) doctrine (DIV2)
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Lastly, seeing despair is such a curse, and is so farre from leading men to Christ, that it makes them suffer shipwrack vpon Christ;
Lastly, seeing despair is such a curse, and is so Far from leading men to christ, that it makes them suffer shipwreck upon christ;
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Ministers & all others should take heed of driuing the people vpon any pretense, into this kinde of desperation:
Ministers & all Others should take heed of driving the people upon any pretense, into this kind of desperation:
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let men bee taught to despair of themselues, but neuer to despair of God. Hitherto of the kindes of punishments. The causes follow: first, in themselues; secondly, in God.
let men be taught to despair of themselves, but never to despair of God. Hitherto of the Kinds of punishments. The Causes follow: First, in themselves; secondly, in God.
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(12) doctrine (DIV2)
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In themselues it is their stumbling at the word, and their disobedience. To them which stumble at the Word. ] There is a diuerse reading. The old reading was thus:
In themselves it is their stumbling At the word, and their disobedience. To them which Stumble At the Word. ] There is a diverse reading. The old reading was thus:
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To them that offend in the Word;
To them that offend in the Word;
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noting either in general, that Gods word, or Christ, doth not profit these men that were guilty of euill speaking,
noting either in general, that God's word, or christ, does not profit these men that were guilty of evil speaking,
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(12) doctrine (DIV2)
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and the grosse abuses of the toung:
and the gross Abuses of the tongue:
cc dt j n2 pp-f dt n1:
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1190
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or in particular, it should note the sinnes of the stubborne Iewes, who offended in word,
or in particular, it should note the Sins of the stubborn Iewes, who offended in word,
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(12) doctrine (DIV2)
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when they blasphemed Christ, and denied him. But I rather take it as heer it is translated:
when they blasphemed christ, and denied him. But I rather take it as her it is translated:
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(12) doctrine (DIV2)
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and so it notes the causes, why many men fall into scandall, and from thence into despaire, viz. because they bring ill harts to the Word of God, they haue mindes that are rebellious,
and so it notes the Causes, why many men fallen into scandal, and from thence into despair, viz. Because they bring ill hearts to the Word of God, they have minds that Are rebellious,
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(12) doctrine (DIV2)
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and will not be subiect to the Gospell, but intertaine it with diseased & cauilling mindes.
and will not be Subject to the Gospel, but entertain it with diseased & cavilling minds.
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(12) doctrine (DIV2)
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Those persōs are likely not to receiue any good by Christ, that quarrell at the Word of Christ.
Those Persons Are likely not to receive any good by christ, that quarrel At the Word of christ.
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Now, that this may not be mistaken or neglected, I will shew, first, what it is, not to stumble at the Word,
Now, that this may not be mistaken or neglected, I will show, First, what it is, not to Stumble At the Word,
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(12) doctrine (DIV2)
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lest some weak ones should be dismaied: Then secondly, how many waies wicked men stumble at the Word. For the first.
lest Some weak ones should be dismayed: Then secondly, how many ways wicked men Stumble At the Word. For the First.
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(12) doctrine (DIV2)
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To bee grieued in heart for the reproofes of the Word, is not an offence, but a grace: To be grieved in heart for the reproofs of the Word, is not an offence, but a grace:
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(12) doctrine (DIV2)
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Secondly, to inquire of the truth, and that which is deliuered, and to try the doctrine, by turning to the Scriptures as the Bereans did: this is not condemned heere;
Secondly, to inquire of the truth, and that which is Delivered, and to try the Doctrine, by turning to the Scriptures as the Bereans did: this is not condemned Here;
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(12) doctrine (DIV2)
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nor is it a stumbling at the Word, to put a difference betweene the teaching of Christ,
nor is it a stumbling At the Word, to put a difference between the teaching of christ,
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(12) doctrine (DIV2)
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and the teaching of the Scribes and Pharises.
and the teaching of the Scribes and Pharisees.
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(12) doctrine (DIV2)
1192
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Secondly, but men are said to bee offended at the Word, when their harts rise against it,
Secondly, but men Are said to be offended At the Word, when their hearts rise against it,
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or they ensnare themselues through their owne corruption by occasion of the Word. To speak distinctly, wicked men are offēded at the word with a three-fold offence.
or they ensnare themselves through their own corruption by occasion of the Word. To speak distinctly, wicked men Are offended At the word with a threefold offence.
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First, with the offence of anger, when they rage and fret at the Word, or the teachers thereof,
First, with the offence of anger, when they rage and fret At the Word, or the Teachers thereof,
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because their sinnes are reprooued, or their miseries foretold.
Because their Sins Are reproved, or their misery's foretold.
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And this offence they shew, either when they enuy the successe of the Word, Acts. 4.2. or raile and reuile Gods Saints, as Ahab did Michaiah for telling him the truth:
And this offence they show, either when they envy the success of the Word, Acts. 4.2. or rail and revile God's Saints, as Ahab did Michaiah for telling him the truth:
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or when they mocke at the Word, as the Pharises did, Luke 16.14.
or when they mock At the Word, as the Pharisees did, Lycia 16.14.
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(12) doctrine (DIV2)
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Secondly, with the offence of scandall, when they take occasion from the doctrine they heare, to fall off from hearing,
Secondly, with the offence of scandal, when they take occasion from the Doctrine they hear, to fallen off from hearing,
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or from the true Religion, or from the company of the godly.
or from the true Religion, or from the company of the godly.
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Thus they stumbled at those hard sayings of Christ, that departed from him for that cause or reason, Ioh. 6. Thirdly, with the offence diabolicall,
Thus they stumbled At those hard sayings of christ, that departed from him for that cause or reason, John 6. Thirdly, with the offence diabolical,
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(12) doctrine (DIV2)
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when men peruert the good Word of God, to inflame themselues the more greedily to sin, making it a doctrine of liberty,
when men pervert the good Word of God, to inflame themselves the more greedily to since, making it a Doctrine of liberty,
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or taking occasion to commit sin from the Law, that rebukes sinne. The vse may bee first for information, and so two waies.
or taking occasion to commit since from the Law, that rebukes sin. The use may be First for information, and so two ways.
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(12) doctrine (DIV2)
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For first, we may hence see the reason, why many hearers profit not by the Word.
For First, we may hence see the reason, why many hearers profit not by the Word.
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It is not because the Word wants power, but because they stumble at it. They nourish cauils and obiections against it: they oppose reason to faith.
It is not Because the Word Wants power, but Because they Stumble At it. They nourish cavils and objections against it: they oppose reason to faith.
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(12) doctrine (DIV2)
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Secondly, we may hence take notice of the difference of a regenerate and vnregenerate heart.
Secondly, we may hence take notice of the difference of a regenerate and unregenerate heart.
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(12) doctrine (DIV2)
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To the one the Word is a sauour of life, to the other it is a deadly sauour,
To the one the Word is a savour of life, to the other it is a deadly savour,
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(12) doctrine (DIV2)
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and full of offence to them. And withall, this may humble wicked men.
and full of offence to them. And withal, this may humble wicked men.
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(12) doctrine (DIV2)
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For this is a sure truth, that so long as they are offended at the Word,
For this is a sure truth, that so long as they Are offended At the Word,
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so long they haue no part in Christ:
so long they have no part in christ:
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and withall it may comfort all those that loue the Word, and receiue it with ioy constantly.
and withal it may Comfort all those that love the Word, and receive it with joy constantly.
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(12) doctrine (DIV2)
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For that is a meanes and signe of their interest in Christ. Being disobedient. ]
For that is a means and Signen of their Interest in christ. Being disobedient. ]
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(12) doctrine (DIV2)
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These words containe another cause why Christ was no better rellished by them, and why they found such an ill taste in the word of Christ:
These words contain Another cause why christ was no better relished by them, and why they found such an ill taste in the word of christ:
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it •as the wickednes that was in them: Sinne had marred their tastes: sweet meates haue but an ill rellish with those who haue corrupt and diseased stomacks,
it •as the wickedness that was in them: Sin had marred their tastes: sweet Meats have but an ill relish with those who have corrupt and diseased stomachs,
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and the cause is apparant, the ill humors in their stomacks, and nothing in the meates they eate: But of their disobedience before:
and the cause is apparent, the ill humours in their stomachs, and nothing in the Meats they eat: But of their disobedience before:
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and therefore this shall suffice in this place: and thus of the cause in themselues. The cause in God followes. Whereunto they were appointed. ]
and Therefore this shall suffice in this place: and thus of the cause in themselves. The cause in God follows. Whereunto they were appointed. ]
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There is much difference of the reading of the originall words in the translations. Some read thus:
There is much difference of the reading of the original words in the Translations. some read thus:
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They stumble at the Word, & beleeue not in him, in whome they are placed, or set;
They Stumble At the Word, & believe not in him, in whom they Are placed, or Set;
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(12) doctrine (DIV2)
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and expound it thus, In whom they liue, moue, and haue their being: some read, in stead of disobedient, They beleeued not:
and expound it thus, In whom they live, move, and have their being: Some read, in stead of disobedient, They believed not:
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But for these words, read them as heer.
But for these words, read them as her.
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But then their meaning is, that the Iewes beleeued not, though they were thereunto appointed, that is,
But then their meaning is, that the Iewes believed not, though they were thereunto appointed, that is,
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though they had the promise of saluation, and were a people separate thereunto: and so it is an aggrauation of their vnbeliefe.
though they had the promise of salvation, and were a people separate thereunto: and so it is an aggravation of their unbelief.
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This sence and reading is not to bee despised. But I take it, as I finde it in the translation:
This sense and reading is not to be despised. But I take it, as I find it in the Translation:
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and so the sence is, that these men, whether Iewes or Gentiles, that are heere spoken of, were appointed to this misery by the decree of God:
and so the sense is, that these men, whither Iewes or Gentiles, that Are Here spoken of, were appointed to this misery by the Decree of God:
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and so they are words that expresse the substance of that part of Gods decree, which Diuines call Reprobation.
and so they Are words that express the substance of that part of God's Decree, which Divines call Reprobation.
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And so it is to bee obserued from hence, that wicked men are appointed from euerlasting, to the enduring of the miserie which are inflicted vpō them in this life, or in Hell:
And so it is to be observed from hence, that wicked men Are appointed from everlasting, to the enduring of the misery which Are inflicted upon them in this life, or in Hell:
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This is a doctrine which is extremely distasted by flesh and blood, and proues many times more offensiue to the common people,
This is a Doctrine which is extremely distasted by Flesh and blood, and Proves many times more offensive to the Common people,
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and is alwaies to bee reckned as strong meat:
and is always to be reckoned as strong meat:
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and therefore, that I may fairely get off this point, I offer two things to your considerations:
and Therefore, that I may fairly get off this point, I offer two things to your considerations:
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First, the proofes that plainely auouch so much, as is heere obserued.
First, the proofs that plainly avouch so much, as is Here observed.
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Secondly, I will set downe certaine infallible obseruations, which tend to quiet mens mindes, and perswade them against the seeming difficulty, or absurdity of this truth.
Secondly, I will Set down certain infallible observations, which tend to quiet men's minds, and persuade them against the seeming difficulty, or absurdity of this truth.
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but to appoint a reasonable creature to an estate of endles paine, without respect of his desert, cannot agree to the vnspotted Iustice of God.
but to appoint a reasonable creature to an estate of endless pain, without respect of his desert, cannot agree to the unspotted justice of God.
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For the first, the Apostle Iude saith, that the wicked men he treateth of, were of old ordained to this condemnation, Iude 4. and the Apostle Peter saith, that the vngodly were reserued vnto the day of Iudgement to be punished, 2. Pet. 2.9. For the First, the Apostle Iude Says, that the wicked men he Treateth of, were of old ordained to this condemnation, Iude 4. and the Apostle Peter Says, that the ungodly were reserved unto the day of Judgement to be punished, 2. Pet. 2.9.
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and verse 12. he saith, that they are naturall brute beasts, made to bee taken, and destroied:
and verse 12. he Says, that they Are natural brutus beasts, made to be taken, and destroyed:
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and it is manifestly implied, 1. Thes. 5.8. that God hath ordained wicked men to wrath: so Rom. 9.22.
and it is manifestly implied, 1. Thebes 5.8. that God hath ordained wicked men to wrath: so Rom. 9.22.
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For the second ▪ though this doctrine seeme wonderfull hard, yet to assure vs, there is no hard dealing at all in God, there bee many things may confirme vs,
For the second ▪ though this Doctrine seem wonderful hard, yet to assure us, there is no hard dealing At all in God, there be many things may confirm us,
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and ease our mindes, though for the present wee cannot vnderstand how this should be, and perhaps are much troubled about this point, and therefore seriously consider, First, for thy selfe;
and ease our minds, though for the present we cannot understand how this should be, and perhaps Are much troubled about this point, and Therefore seriously Consider, First, for thy self;
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that if thou haue truely repented, and doe beleeue in Iesus Christ, and hast in thee the signes of a child of God;
that if thou have truly repented, and do believe in Iesus christ, and hast in thee the Signs of a child of God;
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for thy part thou art free from this danger, and out of all question art in safe estate,
for thy part thou art free from this danger, and out of all question art in safe estate,
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and therefore oughtest not to greeue, but reioyce with singular praise to God.
and Therefore Ought not to grieve, but rejoice with singular praise to God.
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Secondly, seeing God hath comforted vs with many doctrines, and trusted vs with many cleere points of knowledge, can wee not bee contented, that God should speak darkly to vs in one point? Especially when wee are told beforehand, that there is an Abyssus:
Secondly, seeing God hath comforted us with many doctrines, and trusted us with many clear points of knowledge, can we not be contented, that God should speak darkly to us in one point? Especially when we Are told beforehand, that there is an Abyssus:
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a depth, yea many depths in this doctrine? Shall we bee wayward, because one truth will not sinke yet into our heads? Wee are told, that this is a point vnsearcheable, Rom. 11.32, 33. and the rather,
a depth, yea many depths in this Doctrine? Shall we be wayward, Because one truth will not sink yet into our Heads? we Are told, that this is a point unsearchable, Rom. 11.32, 33. and the rather,
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because weake Christians are not tied to eate strong meat: they may safely let this doctrine alone.
Because weak Christians Are not tied to eat strong meat: they may safely let this Doctrine alone.
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Thirdly, that no man can know his owne reprobation, nor ought to beleeue so of himselfe:
Thirdly, that no man can know his own reprobation, nor ought to believe so of himself:
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but is called vpon to vse the meanes by which he may bee saued. Fourthly, wee haue this oath of God for it.
but is called upon to use the means by which he may be saved. Fourthly, we have this oath of God for it.
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That he desires not the death of the sinner, but would haue all men to repent and bee saued.
That he Desires not the death of the sinner, but would have all men to Repent and be saved.
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Fiftly, that whereas Diuines make two parts of the decree of reprobation: Praeterition and Praedamnation ;
Fifty, that whereas Divines make two parts of the Decree of reprobation: Preterition and Praedamnation;
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All Diuines are agreed for the latter, that God did neuer determine to damne any man for his owne pleasure,
All Divines Are agreed for the latter, that God did never determine to damn any man for his own pleasure,
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but the cause of his perdition was his owne sinne. And heere is reason for it:
but the cause of his perdition was his own sin. And Here is reason for it:
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For God may, to shew his soueraignty annihilate his creature;
For God may, to show his sovereignty annihilate his creature;
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Verses 9, and 10. Verses 9, and 10.
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And for the other part of passing ouer, and forsaking a great part of men for the glory of his Iustice, the exactest Diuines doe not attribute that to the meer will of God,
And for the other part of passing over, and forsaking a great part of men for the glory of his justice, the Exactest Divines do not attribute that to the mere will of God,
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but hold, that God did first look vpon those men as sinners, at least in the generall corruption brought in by the Fall.
but hold, that God did First look upon those men as Sinners, At least in the general corruption brought in by the Fallen.
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For all men haue sinned in Adam, and are guilty of high treason against God. Sixtly, that sinne is no effect of reprobation, but onely a consequent:
For all men have sinned in Adam, and Are guilty of high treason against God. Sixty, that sin is no Effect of reprobation, but only a consequent:
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Gods decree doth not force any man to sinne, &c. Seuenthly, that what soeuer God hath decreed, yet all grant, that God is no way any Author of sin:
God's Decree does not force any man to sin, etc. Seuenthly, that what soever God hath decreed, yet all grant, that God is no Way any Author of since:
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he doth not cause sin in any, but onely permits it, and endureth it:
he does not cause since in any, but only permits it, and Endureth it:
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and whereas the most that can bee obiected, is, that God hardneth whom hee will, Rom. 9. it is agreed vpon in the answer of all sound Diuines, that God doth not infuse any wickednes from without, in mens hearts:
and whereas the most that can be objected, is, that God Hardeneth whom he will, Rom. 9. it is agreed upon in the answer of all found Divines, that God does not infuse any wickedness from without, in men's hearts:
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but whereas their hearts are in themselues by custome in sinne hardned, as a iust Iudge hee giues them ouer to Satan and his power, who is as it were the Iayler,
but whereas their hearts Are in themselves by custom in sin hardened, as a just Judge he gives them over to Satan and his power, who is as it were the Jailer,
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but doth neuer restraine them from good, and the meanes of it.
but does never restrain them from good, and the means of it.
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Eightthly, now may men say, that ••nne came vpon men by reason of the rigour of Gods Law:
Eighthly, now may men say, that ••nne Come upon men by reason of the rigour of God's Law:
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For it was impossible to bee kept. For this there is a cleere answer: When God gaue his Law at first, man was able to keep it;
For it was impossible to be kept. For this there is a clear answer: When God gave his Law At First, man was able to keep it;
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and it came by his owne default, that hee was not able to keepe it afterwards.
and it Come by his own default, that he was not able to keep it afterwards.
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A man that sends his seruant to the market, and giues him charge to doe such and such busines for him;
A man that sends his servant to the market, and gives him charge to do such and such business for him;
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if that seruant make himselfe drunken, and so bee vnfit to doe his masters busines, hee is worthy to bee punished,
if that servant make himself drunken, and so be unfit to do his Masters business, he is worthy to be punished,
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because hee was fit to doe it, when hee was first sent about it.
Because he was fit to do it, when he was First sent about it.
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Ninthly, it is plain in this verse, that those men of whom he heer speaks, are indited of grieuous sin against Christ and the Gospell.
Ninthly, it is plain in this verse, that those men of whom he her speaks, Are Indited of grievous since against christ and the Gospel.
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Tenthly, that things may be iust, though the reasons of them doo not appear vnto vs:
Tenthly, that things may be just, though the Reasons of them do not appear unto us:
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if it bee true of some cases of iustice among men, much more in this case of God's iustice.
if it be true of Some cases of Justice among men, much more in this case of God's Justice.
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Lastly, it should much satisfie vs, that in the day of Iesus Christ, those mysteries of Religion shall be broken open,
Lastly, it should much satisfy us, that in the day of Iesus christ, those Mysteres of Religion shall be broken open,
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and all then shall bee made cleer vnto vs, as cleer as the shining of the Sun at noon-day.
and all then shall be made clear unto us, as clear as the shining of the Sun At noonday.
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Thus of the punishment of vnbeleeuers, and so also of the first argument, taken from testimony of Scripture.
Thus of the punishment of unbelievers, and so also of the First argument, taken from testimony of Scripture.
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But yee are a chosen generation, a royall Priest hood, an holy Nation, a peculiar people, that ye should shew forth the vertues of h•• that hath called you out of darknes into his maruellous light;
But ye Are a chosen generation, a royal Priest hood, an holy nation, a peculiar people, that you should show forth the Virtues of h•• that hath called you out of darkness into his marvelous Light;
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Which in times past were not a people, yet are now the people of God; which had not obtained mercy, but now haue obtained mercy.
Which in times past were not a people, yet Are now the people of God; which had not obtained mercy, but now have obtained mercy.
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THese words contain the second argument to perswade Christians to make their constant recourse vnto Christ,
THese words contain the second argument to persuade Christians to make their constant recourse unto christ,
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and from him to procure vertue to enable them for holinesse of conuersation:
and from him to procure virtue to enable them for holiness of Conversation:
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and it is taken from the consideration of the excellency of that estate, vnto which they were brought by Christ.
and it is taken from the consideration of the excellency of that estate, unto which they were brought by christ.
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For the description whereof, the Apostle singles out two places of Scripture, with which hee makes vp a compleat narration of their great prerogatiues aboue all other people,
For the description whereof, the Apostle singles out two places of Scripture, with which he makes up a complete narration of their great prerogatives above all other people,
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and aboue that they themselues were in former times. The places of Scripture he makes vse of, are Exod. 9. and Hosh. 1.
and above that they themselves were in former times. The places of Scripture he makes use of, Are Exod 9. and Hush 1.
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And before I open the words, two things may be heer noted.
And before I open the words, two things may be her noted.
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First, the Apostle's care to prooue what he saith from the scripture, whether it be against wicked men, or for godly men:
First, the Apostle's care to prove what he Says from the scripture, whither it be against wicked men, or for godly men:
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wch shews, that we should much more take heed to GOD's Word, being lesse than Apostles, especially such an Apostle.
which shows, that we should much more take heed to GOD's Word, being less than Apostles, especially such an Apostle.
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Secondly, we may hence note, that the promises or praises giuen to the Godly in the old Testament, are not enuied to Christians in the new Testament.
Secondly, we may hence note, that the promises or praises given to the Godly in the old Testament, Are not envied to Christians in the new Testament.
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God is no respecter of persons:
God is no respecter of Persons:
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but wee haue free liberty to search the books of God, and to chuse out of all the examples of the sutes of godly men,
but we have free liberty to search the books of God, and to choose out of all the Examples of the suits of godly men,
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or the preferments, what we wil: and if we make a sute of it to god, he wil not deny it, but shew vs their mercy.
or the preferments, what we will: and if we make a suit of it to god, he will not deny it, but show us their mercy.
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Now, for the particular opening of these words, we must obserue, that it is the purpose of the Apostle to shew briefly the priuiledges of the godly aboue all others,
Now, for the particular opening of these words, we must observe, that it is the purpose of the Apostle to show briefly the privileges of the godly above all Others,
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or what themselues were before their conuersion.
or what themselves were before their conversion.
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And the priuiledge of their estate may be considered either positiuely in it self, or comparatiuely.
And the privilege of their estate may be considered either positively in it self, or comparatively.
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It is described positiuely, verse 9. and comparatiuely, verse 10.
It is described positively, verse 9. and comparatively, verse 10.
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In the ninth verse, there he reckons vp a number of prerogatiues belonging to the Godly,
In the ninth verse, there he reckons up a number of prerogatives belonging to the Godly,
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and withall shews the vse they should make of them, or the end why they were conferred vpon them.
and withal shows the use they should make of them, or the end why they were conferred upon them.
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Thirdly, to what wee were chosen, viz. to a Kingdom and great glory. For meaner persons to be chosen to any preferment, it would proue a great contentment;
Thirdly, to what we were chosen, viz. to a Kingdom and great glory. For meaner Persons to be chosen to any preferment, it would prove a great contentment;
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The Godly excel in diuers respects, if we consider, First, their election: they are chosen of God. Secondly, their alliance or kinred: they are a chosen kinred.
The Godly excel in diverse respects, if we Consider, First, their election: they Are chosen of God. Secondly, their alliance or kindred: they Are a chosen kindred.
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Thirdly, their dignity aboue other men: they are royall Kings. Fourthly, their function or priuate imploiment before God: Priests.
Thirdly, their dignity above other men: they Are royal Kings. Fourthly, their function or private employment before God: Priests.
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Fiftly, their behauiour, or outward conuersation: they are holy. Sixtly, their number: they are a Nation. Seuenthly, their acceptation with God: they are a peculiar people. First, for Election.
Fifty, their behaviour, or outward Conversation: they Are holy. Sixty, their number: they Are a nation. Seuenthly, their acceptation with God: they Are a peculiar people. First, for Election.
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The Apostle, looking vpon the words in Exodus 19.5, 6. and seeing that they described the happinesse of Christians in this life, doth in the Fore-front put-to this priuiledge of their election,
The Apostle, looking upon the words in Exodus 19.5, 6. and seeing that they described the happiness of Christians in this life, does in the Forefront put-to this privilege of their election,
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as the foundation of all the rest, and would haue Christians much affected with the consideration of this prerogatiue.
as the Foundation of all the rest, and would have Christians much affected with the consideration of this prerogative.
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It is one of the chief and prime comforts of a Christian, to consider, that he is elect of GOD, Psalm 106.4, 5. 2. Pet. 1.9. elect, I say, both before time, and in time. Before time, in God's decree:
It is one of the chief and prime comforts of a Christian, to Consider, that he is elect of GOD, Psalm 106.4, 5. 2. Pet. 1.9. elect, I say, both before time, and in time. Before time, in God's Decree:
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and in time, when the Godly are singled and called out of the world, and picked out, one of a city,
and in time, when the Godly Are singled and called out of the world, and picked out, one of a City,
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and two of a tribe, in all the ages of the world, and distinguished from other men, by beleeuing in Iesus Christ.
and two of a tribe, in all the ages of the world, and distinguished from other men, by believing in Iesus christ.
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As the Israelites were chosen out of all the nations of the world; so now the Elect out of all the Ages of the world.
As the Israelites were chosen out of all the Nations of the world; so now the Elect out of all the Ages of the world.
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Quest. But, what is there in the election of a Christian, that should so much affect him,Quest. But, what is there in the election of a Christian, that should so much affect him,
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as to account himself so wonderfull happy in that respect? Ans. There are many things in our election, which should much rauish vs: as, to consider,
as to account himself so wonderful happy in that respect? Ans. There Are many things in our election, which should much ravish us: as, to Consider,
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First, when wee were chosen, viz. before the foundation of the world from all eternity. First, when we were chosen, viz. before the Foundation of the world from all eternity.
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Oh what a fauour is it to think, that God had such thought of vs before euer we had any beeing! Ephes. 1.4.
O what a favour is it to think, that God had such Thought of us before ever we had any being! Ephesians 1.4.
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Secondly, by whom we were chosen, viz. by God.
Secondly, by whom we were chosen, viz. by God.
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Men are wont to be affected, if any of any degree almost doo point out them aboue others,
Men Are wont to be affected, if any of any degree almost do point out them above Others,
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vnto any condition of praise or preferment. To be beloued and in request with any, is a contentment:
unto any condition of praise or preferment. To be Beloved and in request with any, is a contentment:
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but especially, if Kings or great persons should chuse vs out to set their loue vpon vs,
but especially, if Kings or great Persons should choose us out to Set their love upon us,
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how would we be moued with that!
how would we be moved with that!
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Oh! what comparison can there be between the greatest men on earth, and the great God in heauen?
Oh! what comparison can there be between the greatest men on earth, and the great God in heaven?
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but especially, to be aduanced to the highest honors:
but especially, to be advanced to the highest honours:
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why, God hath chosen and called vs to no lesse an happinesse than a Kingdome and glory,
why, God hath chosen and called us to no less an happiness than a Kingdom and glory,
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yea, his Kingdome and glory in heauen, Mat. 25.34. 2. Thes. 2.13, 14. Fourthly, for how long this choise must last, viz. for euer.
yea, his Kingdom and glory in heaven, Mathew 25.34. 2. Thebes 2.13, 14. Fourthly, for how long this choice must last, viz. for ever.
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To be chosen to a great office, though it were but for a yeere, is a great honour in the account of some men,
To be chosen to a great office, though it were but for a year, is a great honour in the account of Some men,
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but especially to enioy a kingdome, if it may be for diuers yeers, as 20, 30, 40, or the like, how would men reioyce, that could attain to such an election? But behold, our happines is greater.
but especially to enjoy a Kingdom, if it may be for diverse Years, as 20, 30, 40, or the like, how would men rejoice, that could attain to such an election? But behold, our happiness is greater.
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For wee haue by our Election an entrance into the euerlasting Kingdom of Iesus Christ. Fiftly, vpon what reasons we were chosen.
For we have by our Election an Entrance into the everlasting Kingdom of Iesus christ. Fifty, upon what Reasons we were chosen.
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viz. vpon God's free and meer grace and goodnes: he chooseth whom he will. It was his good pleasure to chuse vs to such a Kingdome:viz. upon God's free and mere grace and Goodness: he chooses whom he will. It was his good pleasure to choose us to such a Kingdom:
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wee had it not by descent, or desert, Rom. 9.18, 21. Ephes. 1.11.
we had it not by descent, or desert, Rom. 9.18, 21. Ephesians 1.11.
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Sixtly, in what manner he chose vs, viz. vnchangeably, to bee chosen to so great an estate,
Sixty, in what manner he chosen us, viz. unchangeably, to be chosen to so great an estate,
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though it had beene but during pleasure, and that pleasure to, such as might change, had beene a great aduancement.
though it had been but during pleasure, and that pleasure to, such as might change, had been a great advancement.
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But Gods purpose remaines according to his choise, and whom he elected, he calles; and whom hee calles, hee iustifies;
But God's purpose remains according to his choice, and whom he elected, he calls; and whom he calls, he Justifies;
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and whom he iustifies, hee glorifies, Rom. 8.30. The foundation of God remaineth sure, 2 Tim. 2.19. Lastly, to consider whom he chose, which hath a double incitation in it.
and whom he Justifies, he Glorifies, Rom. 8.30. The Foundation of God remains sure, 2 Tim. 2.19. Lastly, to Consider whom he chosen, which hath a double incitation in it.
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For first, the Scripture tels vs, Many are called, but few are chosen.
For First, the Scripture tells us, Many Are called, but few Are chosen.
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Now this increaseth our honour, that but a few onely can be admitted to the participation of it.
Now this increases our honour, that but a few only can be admitted to the participation of it.
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If many had enioyed it, the commonnesse of it might haue had in it some occasion of lessening the valew of it, Deut. 7.6, 7. Math. 20.16.
If many had enjoyed it, the commonness of it might have had in it Some occasion of lessening the value of it, Deuteronomy 7.6, 7. Math. 20.16.
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Secondly, God chose vs, that were most vile creatures polluted in bloud, couered with filthines, falne from him by vile Apostasie and our rebellion in our first parents,
Secondly, God chosen us, that were most vile creatures polluted in blood, covered with filthiness, fallen from him by vile Apostasy and our rebellion in our First Parents,
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and beeing guilty of many treasons in our owne actions.
and being guilty of many treasons in our own actions.
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And this shold much moue vs, that God should set his heart vpon such vile wretches,
And this should much move us, that God should Set his heart upon such vile wretches,
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as wee euery day are prooued to bee. The vse of this may be diuers. But I will onely stand vpon two vses.
as we every day Are proved to be. The use of this may be diverse. But I will only stand upon two uses.
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First, the consideration hereof should inforce vpon vs a care to make our Election sure, 2. Pet. 1.9.
First, the consideration hereof should enforce upon us a care to make our Election sure, 2. Pet. 1.9.
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Question. Now if any ask, by what signes I may know, that I am elected of God?Question. Now if any ask, by what Signs I may know, that I am elected of God?
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Answer. I answer, There be diuers infallible signes of Election: as for example, First, Separation from the world: Answer. I answer, There be diverse infallible Signs of Election: as for Exampl, First, Separation from the world:
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when God singles vs out from the world, it doth manifest, that he hath chosen vs from al eternity.
when God singles us out from the world, it does manifest, that he hath chosen us from all eternity.
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Now, that this separation may bee prooued sure and infallible, we must know, 1. That it is wrought in vs by the Gospell, 2. Thes. 2.14. 2. That it containes in it a contempt of earthly things,
Now, that this separation may be proved sure and infallible, we must know, 1. That it is wrought in us by the Gospel, 2. Thebes 2.14. 2. That it contains in it a contempt of earthly things,
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so as our hearts do vnfainedly dislaime all happines in the things of this world, as out of true iudgement resoluing, that all is vanity and vexation of spirit.
so as our hearts do unfeignedly dislaime all happiness in the things of this world, as out of true judgement resolving, that all is vanity and vexation of Spirit.
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The loue of God, and the loue of the world cannot stand together, 1 Iohn. 2.14. 3. That it with-drawes vs from needeles society,
The love of God, and the love of the world cannot stand together, 1 John. 2.14. 3. That it withdraws us from needless society,
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or delight in the men of this world, who follow the lusts of life, and minde onely earthly things.
or delight in the men of this world, who follow the Lustiest of life, and mind only earthly things.
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Psal. 26. 4. An estimation of spirituall things aboue all the world.Psalm 26. 4. an estimation of spiritual things above all the world.
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Secondly, a relying vpon Iesus Christ, and the couenants of grace in him, so as wee trust wholy vpon him for righteousnes,
Secondly, a relying upon Iesus christ, and the Covenants of grace in him, so as we trust wholly upon him for righteousness,
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and happines ▪ Hence it is, that faith is called the faith of Gods Elect, Titus 1.1.
and happiness ▪ Hence it is, that faith is called the faith of God's Elect, Titus 1.1.
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Thirdly, the Sanctification of the spirit, 3. Thes. 2.13.
Thirdly, the Sanctification of the Spirit, 3. Thebes 2.13.
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which hath in it both the reformations of those euils, which were wont to preuaile ouer vs,
which hath in it both the reformations of those evils, which were wont to prevail over us,
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and were most beloued of vs, as also the qualifying the heart with such graces as are supernaturall, such as those mentioned in the Catalogue 2. Pet. 1.5, 6, 7, 8, 9. and such are those graces heertofore mentioned in the sight of saluation.
and were most Beloved of us, as also the qualifying the heart with such graces as Are supernatural, such as those mentioned in the Catalogue 2. Pet. 1.5, 6, 7, 8, 9. and such Are those graces heretofore mentioned in the sighed of salvation.
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Fourthly, the testimony of the spirit of Adoption. For euery godly man hath a witnes in himselfe, 1. Ioh. 5.10. Rom. 8.15.
Fourthly, the testimony of the Spirit of Adoption. For every godly man hath a witness in himself, 1. John 5.10. Rom. 8.15.
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Gods Spirit doth assure Gods Elect, that they are elect, and that it doth principally, by sealing vp vnto them the promises of Gods Word, Ephes. 1.13, 14. Fiftly, by the conformity of Christians vnto Christ in affliction:
God's Spirit does assure God's Elect, that they Are elect, and that it does principally, by sealing up unto them the promises of God's Word, Ephesians 1.13, 14. Fifty, by the conformity of Christians unto christ in affliction:
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for the Elect are predestinate to bee made like vnto Christ in sufferings.
for the Elect Are predestinate to be made like unto christ in sufferings.
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Now, because this signe must bee warily explicated, wee must vnderstand, that barely to bee afflicted, is not a signe of Election.
Now, Because this Signen must be warily explicated, we must understand, that barely to be afflicted, is not a Signen of Election.
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For so may, and are wicked men, as well as godly men: but to become like Christ in the suffering, is the signe;
For so may, and Are wicked men, as well as godly men: but to become like christ in the suffering, is the Signen;
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which that it may be more infallible and cleer, wee must obserue in these sufferings.
which that it may be more infallible and clear, we must observe in these sufferings.
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1. The kindes, as for example, to be hated & scorned of the world, and reuiled & persecuted, is a token, that wee are not of the world, 1. The Kinds, as for Exampl, to be hated & scorned of the world, and reviled & persecuted, is a token, that we Are not of the world,
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2. The causes, as if wee bee hated for goodnes, and doe not suffer as euill doers, Ioh. 1• ▪ 8.21. Psal. 38.20. when our afflictions are the afflictions of the Gospel, 2. Tim. 1.8, 9. Mat. 5.12. 3. The effects, that wee loue obedience by our sufferings, Heb. 5.8. and bee made more holy and fruitfull, and quiet, and meek, and humble by them, Heb. 15.11. 2. The Causes, as if we be hated for Goodness, and do not suffer as evil doers, John 1• ▪ 8.21. Psalm 38.20. when our afflictions Are the afflictions of the Gospel, 2. Tim. 1.8, 9. Mathew 5.12. 3. The effects, that we love Obedience by our sufferings, Hebrew 5.8. and be made more holy and fruitful, and quiet, and meek, and humble by them, Hebrew 15.11.
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So as we can say, It was good for mee, that I was afflicted, Psal. 119. 4. By the manner, that wee be like Christ in silence, Esay 13.7.
So as we can say, It was good for me, that I was afflicted, Psalm 119. 4. By the manner, that we be like christ in silence, Isaiah 13.7.
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patience, and despising the shame of the crosse, Heb. 12.1, 2. 1. Pet. 2.21, 22, 23. praiers to God,
patience, and despising the shame of the cross, Hebrew 12.1, 2. 1. Pet. 2.21, 22, 23. Prayers to God,
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and submission to Gods will, with strong cries and feruency, Heb. 5.7. 5. By the issue,
and submission to God's will, with strong cries and fervency, Hebrew 5.7. 5. By the issue,
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when God giueth a like end to the triall of his seruants, as hee did vnto the Passion of Christ, making all worke together for the best, Rom. 8.28. 6. The intertainement, which God giues vnto his seruants in the meanes of communion with God:
when God gives a like end to the trial of his Servants, as he did unto the Passion of christ, making all work together for the best, Rom. 8.28. 6. The entertainment, which God gives unto his Servants in the means of communion with God:
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For when we meet with God familiarly, and continue in his ordinances, that is an infallible signe and note of Election:
For when we meet with God familiarly, and continue in his ordinances, that is an infallible Signen and note of Election:
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as when a man findes constantly the pleasures of Gods house, Psal. 65.4. power and much assurance in hearing the Word, 1. Thes. 1.4, 5. an inward sealing vp of the comforts of the couenant, in receiuing of the Sacraments, testified by the secret and sweet refreshing of the heart in the time of receiuing, the conscience being comforted in the forgiuenes of sinnes past, Math. 26.28. an answer and assurance, that God hath heard our prayers, and beene with vs in his seruice, Iob. 15.15, 16. and the like.
as when a man finds constantly the pleasures of God's house, Psalm 65.4. power and much assurance in hearing the Word, 1. Thebes 1.4, 5. an inward sealing up of the comforts of the Covenant, in receiving of the Sacraments, testified by the secret and sweet refreshing of the heart in the time of receiving, the conscience being comforted in the forgiveness of Sins past, Math. 26.28. an answer and assurance, that God hath herd our Prayers, and been with us in his service, Job 15.15, 16. and the like.
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Vse 2. The second vse should bee to work in vs a care to liue so,Use 2. The second use should be to work in us a care to live so,
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as may become the knowledge, remembrance, and assurance of our Election: and so we shall doe,
as may become the knowledge, remembrance, and assurance of our Election: and so we shall do,
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First, If wee stir vp our hearts to a continuall praising of God for his rich and freegrace heerein, Ephes. 1.3, 6.
First, If we stir up our hearts to a continual praising of God for his rich and Free grace herein, Ephesians 1.3, 6.
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Secondly, if wee striue to ioy, and glory in it continually, Psal. 106.5, 6. Thirdly, if wee loue one another, Ioh. 15.17. and choose as God chuseth, Eph. 1.4. not despising the poorest Christian, Iam. 2.5.
Secondly, if we strive to joy, and glory in it continually, Psalm 106.5, 6. Thirdly, if we love one Another, John 15.17. and choose as God chooseth, Ephesians 1.4. not despising the Poorest Christian, Iam. 2.5.
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Fourthly, if we set vp the Lord to be our God to loue him with all our heart,
Fourthly, if we Set up the Lord to be our God to love him with all our heart,
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and to serue him, and in all things to shew our selues desirous to please him,
and to serve him, and in all things to show our selves desirous to please him,
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and to be resolued to please him, and his truth, and to his glory, &c. Deut. 26. Esay 44.1.5.
and to be resolved to please him, and his truth, and to his glory, etc. Deuteronomy 26. Isaiah 44.1.5.
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Fiftly, if we confirme our selues in a resolution to haue no fellowship with the vnfruitfull workes of darknes,
Fifty, if we confirm our selves in a resolution to have no fellowship with the unfruitful works of darkness,
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but since God hath chosen vs out of the world, to keepe our seluesse from needlesse society with wicked men.
but since God hath chosen us out of the world, to keep our seluesse from needless society with wicked men.
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Sixtly, if we continue in the Word, and bee patient in afflictions, and shew contentations in all estates,
Sixty, if we continue in the Word, and be patient in afflictions, and show contentations in all estates,
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as knowing, that it is our Fathers pleasure to giue vs a Kingdome, Luke 12.32. and that all shall worke together for the best, Rom. 8.28. and that the very haires of our heads are numbred, Math. 10. & that nothing can be laid to our charge to condemne vs, Rom. 8.33. and that God will neuer cast away his people, whom before he knew, Rom. 11.2. because his foundation remaineth sure, and hee knoweth, who are his, 2. Tim. 2.19. Seuenthly, if we striue to liue without blame and offence, that God may no way suffer dishonour for our sakes, Eph. 1.4. Thus of the election.
as knowing, that it is our Father's pleasure to give us a Kingdom, Lycia 12.32. and that all shall work together for the best, Rom. 8.28. and that the very hairs of our Heads Are numbered, Math. 10. & that nothing can be laid to our charge to condemn us, Rom. 8.33. and that God will never cast away his people, whom before he knew, Rom. 11.2. Because his Foundation remains sure, and he Knoweth, who Are his, 2. Tim. 2.19. Seuenthly, if we strive to live without blame and offence, that God may no Way suffer dishonour for our sakes, Ephesians 1.4. Thus of the election.
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The next thing by which they are commended, is their kinred and generation.
The next thing by which they Are commended, is their kindred and generation.
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This word generation signifies sometimes an age, or succession of men, or so many men as liue in the world, in the age of one man:
This word generation signifies sometime an age, or succession of men, or so many men as live in the world, in the age of one man:
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so one generation passeth, and another cometh, &c. Eccles. 1. Sometimes it signifies a progeny or off-spring, that is,
so one generation passes, and Another comes, etc. Eccles. 1. Sometime it signifies a progeny or offspring, that is,
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so many as doo descend out of the loins of such a one:
so many as do descend out of the loins of such a one:
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as, the generation from Abraham to Dauid, Mat. 1. Sometimes it signifies a kinred or stock;
as, the generation from Abraham to David, Mathew 1. Sometime it signifies a kindred or stock;
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and so, not onely carnall, but spirituall: and thus, wicked men are said to be an adulterous and vntoward generation, Mat. 12.39. faithlesse and peruerse, Mat. 17.17. and so it is no priuiledge to be one of that generation:
and so, not only carnal, but spiritual: and thus, wicked men Are said to be an adulterous and untoward generation, Mathew 12.39. faithless and perverse, Mathew 17.17. and so it is no privilege to be one of that generation:
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but wee are called vpon to saue our selues from this vntoward generation, Matth. 12.40. so that it is a priuiledge to be one of this sort or kinred.
but we Are called upon to save our selves from this untoward generation, Matthew 12.40. so that it is a privilege to be one of this sort or kindred.
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They are the generation of vipers, Mat. 3. Now, there is another kinde of spirituall alliance,
They Are the generation of vipers, Mathew 3. Now, there is Another kind of spiritual alliance,
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and that is it whereby all Christians are a-kin one to another through the bloud of Christ,
and that is it whereby all Christians Are akin one to Another through the blood of christ,
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as they all descend of the second Adam: and of this it is, that the Prophet speaketh, Esay 53.8.
as they all descend of the second Adam: and of this it is, that the Prophet speaks, Isaiah 53.8.
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when admiredly he saith of Christ, Who can tell his generation? And thus the Godly are begotten of the best bloud in the world,
when admiredly he Says of christ, Who can tell his generation? And thus the Godly Are begotten of the best blood in the world,
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because they are begotten of the bloud of Christ, Iohn 1.13. The doctrine then is, that Godly men are the happiest men in the world, in respect of their kinred and alliance.
Because they Are begotten of the blood of christ, John 1.13. The Doctrine then is, that Godly men Are the Happiest men in the world, in respect of their kindred and alliance.
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None come of so good a kinred as godly Christians, which may appear by diuers reasons.
None come of so good a kindred as godly Christians, which may appear by diverse Reasons.
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First, because they descend of the best bloud, being the generation of Christ the second Adam ; First, Because they descend of the best blood, being the generation of christ the second Adam;
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and so are better born than they that can tell of their great Nobility and Bloud, both by the father's and mother's side, Iohn 1.13.
and so Are better born than they that can tell of their great Nobilt and Blood, both by the Father's and mother's side, John 1.13.
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Secondly, because they are a chosen picked children or kinred, all the kinred culled out of all mankinde;
Secondly, Because they Are a chosen picked children or kindred, all the kindred culled out of all mankind;
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and so is no kinred in the world.
and so is no kindred in the world.
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For, in all other kinreds are all sorts of persons to bee found, good and bad, vertuous and vicious:
For, in all other kindreds Are all sorts of Persons to be found, good and bad, virtuous and vicious:
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but of this kinred are none but good. Thirdly, because the whole kinred is royall; they enioy all great preferments:
but of this kindred Are none but good. Thirdly, Because the Whole kindred is royal; they enjoy all great preferments:
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whereas there bee few kinreds in the world, but there are some poor in it; but this generation hath not one poor man in it: all the kinred are Kings.
whereas there be few kindreds in the world, but there Are Some poor in it; but this generation hath not one poor man in it: all the kindred Are Kings.
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1267
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Fourthly, because all are fit for imploiment:
Fourthly, Because all Are fit for employment:
ord, c-acp d vbr j p-acp n1:
(13) doctrine (DIV2)
1268
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all the kinred are Priests, and can sacrifice, which was not true of the very Tribe of Leui. There is not one Christian,
all the kindred Are Priests, and can sacrifice, which was not true of the very Tribe of Levi There is not one Christian,
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(13) doctrine (DIV2)
1268
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but he can perform the work of the Priesthood, and doth in his order. Fiftly, because there are so many of the kinred.
but he can perform the work of the Priesthood, and does in his order. Fifty, Because there Are so many of the kindred.
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(13) doctrine (DIV2)
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The meanest Christian is a-kinne to all the Saints in heauen, and to all the Godly in earth or on earth:
The Meanest Christian is akin to all the Saints in heaven, and to all the Godly in earth or on earth:
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(13) doctrine (DIV2)
1269
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and there is no kinred in the flesh, that can attain to the like number of kinsfolks in any degree of comparison worth the speaking of.
and there is no kindred in the Flesh, that can attain to the like number of kinsfolks in any degree of comparison worth the speaking of.
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(13) doctrine (DIV2)
1269
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Sixtly, because they are all accepted into high fauour with the King of kings.
Sixty, Because they Are all accepted into high favour with the King of Kings.
ord, c-acp pns32 vbr d vvn p-acp j n1 p-acp dt n1 pp-f n2.
(13) doctrine (DIV2)
1270
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Though a King on earth, out of his loue to see one person, would doo much for many of his kinred,
Though a King on earth, out of his love to see one person, would do much for many of his kindred,
cs dt n1 p-acp n1, av pp-f po31 n1 pc-acp vvi crd n1, vmd vdi d p-acp d pp-f po31 n1,
(13) doctrine (DIV2)
1270
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yet it is neuer seen, that all the kinred vniuersally are preferred and entertained into speciall fauour with the King:
yet it is never seen, that all the kindred universally Are preferred and entertained into special favour with the King:
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(13) doctrine (DIV2)
1270
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yet so it is with all the Godly: it is true of all, and of euery one, that they are his peculiar treasure.
yet so it is with all the Godly: it is true of all, and of every one, that they Are his peculiar treasure.
av av pn31 vbz p-acp d dt j: pn31 vbz j pp-f d, cc pp-f d crd, cst pns32 vbr po31 j n1.
(13) doctrine (DIV2)
1270
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Seuenthly, because all our kinred will doo for vs: there is none of them but are able to pleasure vs:
Seuenthly, Because all our kindred will do for us: there is none of them but Are able to pleasure us:
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(13) doctrine (DIV2)
1271
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whereas in carnal kinred, one may be a-kinne to so great persons, that they will doo nothing for them.
whereas in carnal kindred, one may be akin to so great Persons, that they will do nothing for them.
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(13) doctrine (DIV2)
1271
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Eightly, because other kinred may and wil dy, and leaue vs: but all this generation liues for euer.
Eighth, Because other kindred may and will die, and leave us: but all this generation lives for ever.
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(13) doctrine (DIV2)
1272
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Vses. The consideration whereof may serue for diuers reasons.Uses. The consideration whereof may serve for diverse Reasons.
vvz. dt n1 c-crq vmb vvi p-acp j n2.
(13) doctrine (DIV2)
1273
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First, hence godly Christians may gather comfort against the best of their kinred in the flesh,
First, hence godly Christians may gather Comfort against the best of their kindred in the Flesh,
ord, av j np1 vmb vvi n1 p-acp dt js pp-f po32 n1 p-acp dt n1,
(13) doctrine (DIV2)
1274
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whether they bee lost by displeasure, or by death: for, God heer makes a supply of better kinred.
whither they be lost by displeasure, or by death: for, God her makes a supply of better kindred.
cs pns32 vbb vvn p-acp n1, cc p-acp n1: c-acp, np1 av vvz dt n1 pp-f jc n1.
(13) doctrine (DIV2)
1274
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It should not therefore bee grieuous to the Godly to forsake their fathers house, Psal. 45.
It should not Therefore be grievous to the Godly to forsake their Father's house, Psalm 45.
pn31 vmd xx av vbi j p-acp dt j pc-acp vvi po32 ng1 n1, np1 crd
(13) doctrine (DIV2)
1274
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Secondly, hence wee should learn how to esteem of godly Ministers:
Secondly, hence we should Learn how to esteem of godly Ministers:
ord, av pns12 vmd vvi c-crq pc-acp vvi pp-f j n2:
(13) doctrine (DIV2)
1275
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for, heerby is implied, that they are the Fathers & Princes of the Tribes in this holy Nation.
for, hereby is implied, that they Are the Father's & Princes of the Tribes in this holy nation.
c-acp, av vbz vvn, cst pns32 vbr dt n2 cc n2 pp-f dt n2 p-acp d j n1.
(13) doctrine (DIV2)
1275
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Thirdly, it should teach vs many duties concerning the Godly, to whom we are allied. 1. To study our genealogie,
Thirdly, it should teach us many duties Concerning the Godly, to whom we Are allied. 1. To study our genealogy,
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(13) doctrine (DIV2)
1276
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and gette the knowledge of as many of our kinred as wee can. 2. To glory in our kinred, to ioy in our happinesse heerin.
and get the knowledge of as many of our kindred as we can. 2. To glory in our kindred, to joy in our happiness herein.
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(13) doctrine (DIV2)
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3. To doo all good we can to our kinred, euen to the houshold of faith,
3. To do all good we can to our kindred, even to the household of faith,
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(13) doctrine (DIV2)
1276
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for this very reason, because they are our kinsmen in the Spirit;
for this very reason, Because they Are our kinsmen in the Spirit;
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(13) doctrine (DIV2)
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and, in particular, we should be ready to doo all that for them, which the law of kinred bindeth vs vnto, viz. 1. Wee should acknowledge them,
and, in particular, we should be ready to do all that for them, which the law of kindred binds us unto, viz. 1. we should acknowledge them,
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(13) doctrine (DIV2)
1276
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and not hide our selues from any that is godly. 2. We should receiue one another heartily and willingly, without grudging or murmuring. 3. Wee should defend one another,
and not hide our selves from any that is godly. 2. We should receive one Another heartily and willingly, without grudging or murmuring. 3. we should defend one Another,
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(13) doctrine (DIV2)
1276
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and bee ready in all oppositions to stand for the godly. 4. We should shew all bowels of mercy,
and be ready in all oppositions to stand for the godly. 4. We should show all bowels of mercy,
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(13) doctrine (DIV2)
1276
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and tender kindnes, and pity, and sympathize in their necessities and miseries.
and tender kindness, and pity, and sympathise in their necessities and misery's.
cc j n1, cc n1, cc vvi p-acp po32 n2 cc n2.
(13) doctrine (DIV2)
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Fourthly, we should hence learn to be prouident to preserue our owne reputation, that we be no way a dishonour and shame to our kinred,
Fourthly, we should hence Learn to be provident to preserve our own reputation, that we be no Way a dishonour and shame to our kindred,
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(13) doctrine (DIV2)
1277
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but learn of the wise steward, by lawfull meanes to preserue our credits, and prouide for our selues,
but Learn of the wise steward, by lawful means to preserve our credits, and provide for our selves,
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(13) doctrine (DIV2)
1277
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though he did it by vnlawfull:
though he did it by unlawful:
cs pns31 vdd pn31 p-acp j:
(13) doctrine (DIV2)
1277
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for, our Sauiour noted this defect, when he said, The children of this world are wiser in their generation,
for, our Saviour noted this defect, when he said, The children of this world Are Wiser in their generation,
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(13) doctrine (DIV2)
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than the children of the light, Luke 16.8. Thus much of their kinred or generation. A royall Priest-hood. ]
than the children of the Light, Lycia 16.8. Thus much of their kindred or generation. A royal Priesthood. ]
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(13) doctrine (DIV2)
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These words contain the two next prerogatiues; which haue so much connexion one with another, that they are ioyned together as inseparable.
These words contain the two next prerogatives; which have so much connexion one with Another, that they Are joined together as inseparable.
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(13) doctrine (DIV2)
1280
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The Apostle makes a comely and effectuall inuersion of the words recorded in Exodus 19:
The Apostle makes a comely and effectual inversion of the words recorded in Exodus 19:
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(13) doctrine (DIV2)
1281
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for, there they are said to be a Kingdome of Priests, which the Apostle more plainly expresses in the words, A royall Priest-hood.
for, there they Are said to be a Kingdom of Priests, which the Apostle more plainly Expresses in the words, A royal Priesthood.
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(13) doctrine (DIV2)
1281
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They are both Kings and Priests, but both with difference from other men of either of those callings.
They Are both Kings and Priests, but both with difference from other men of either of those callings.
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(13) doctrine (DIV2)
1282
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They are Kings, not prophane or ciuill onely, but sacred Kings: they are Priests, not common or typicall Priests, but royall.
They Are Kings, not profane or civil only, but sacred Kings: they Are Priests, not Common or typical Priests, but royal.
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The one word tels their dignity to which they are ordained; the other, their office in respect of God.
The one word tells their dignity to which they Are ordained; the other, their office in respect of God.
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(13) doctrine (DIV2)
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These words, with those that follow, are in Exodus expounded, or rather propounded indefinitely to the Israelites,
These words, with those that follow, Are in Exodus expounded, or rather propounded indefinitely to the Israelites,
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but in this place limited to the Elect onely;
but in this place limited to the Elect only;
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which shewes, that promises and priuiledges of right belong onely to the Elect and Chosen of God, &c. Royall. ]
which shows, that promises and privileges of right belong only to the Elect and Chosen of God, etc. Royal. ]
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(13) doctrine (DIV2)
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Christians may be said to bee Royall in foure respects. First, comparatiuely with wicked men:
Christians may be said to be Royal in foure respects. First, comparatively with wicked men:
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(13) doctrine (DIV2)
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for, whatsoeuer their condition be, yet if their estate be compared with the miserable condition of all impenitent sinners;
for, whatsoever their condition be, yet if their estate be compared with the miserable condition of all impenitent Sinners;
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(13) doctrine (DIV2)
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it is a Royall estate, they are like Kings in respect of them.
it is a Royal estate, they Are like Kings in respect of them.
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(13) doctrine (DIV2)
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Secondly, as they are vnited to his body, who is the greatest King, as members of Iesus Christ, who is King of kings, Reuel. 19.
Secondly, as they Are united to his body, who is the greatest King, as members of Iesus christ, who is King of Kings, Revel. 19.
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Thirdly, because they looke for a Kingdome. It is their Fathers pleasure to giue them a Kingdome;
Thirdly, Because they look for a Kingdom. It is their Father's pleasure to give them a Kingdom;
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(13) doctrine (DIV2)
1289
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They shall one day raigne, and therefore are Royall. Fourthly, because for the very present, in this life they haue the state of Kings:
They shall one day Reign, and Therefore Are Royal. Fourthly, Because for the very present, in this life they have the state of Kings:
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(13) doctrine (DIV2)
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They haue the state of Kings in this life, I say. For, first they appeare clad in purple.
They have the state of Kings in this life, I say. For, First they appear clad in purple.
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(13) doctrine (DIV2)
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The Romans knew who was King, when they saw the man clad in purple Robes: Christians haue royall Garments, Garments of Saluation;
The Roman knew who was King, when they saw the man clad in purple Robes: Christians have royal Garments, Garments of Salvation;
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(13) doctrine (DIV2)
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the righteousnesse of Christ doth couer them, which so soone as they put on, they are saluted for Kings in Heauen.
the righteousness of christ does cover them, which so soon as they put on, they Are saluted for Kings in Heaven.
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(13) doctrine (DIV2)
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Secondly, they haue the attendance of Kings, a great traine and guard about them; no King like any of them, that is not one of them;
Secondly, they have the attendance of Kings, a great train and guard about them; no King like any of them, that is not one of them;
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(13) doctrine (DIV2)
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for they haue the Angels for their guard, and as ministring Spirits to them, Psalm 34. and 91. Hebr. 1.14.
for they have the Angels for their guard, and as ministering Spirits to them, Psalm 34. and 91. Hebrew 1.14.
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(13) doctrine (DIV2)
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Thirdly, they haue the dominion of kings, and soueraignty and power of Kings: and so, first, the whole world is their kingdome, in which they raigne:
Thirdly, they have the dominion of Kings, and sovereignty and power of Kings: and so, First, the Whole world is their Kingdom, in which they Reign:
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they are heirs of the world, Rom. 4. and so our Sauiour saith, They inherit the earth, Matthew 5. Fourthly, their owne hearts are as a large Kingdom, in which they sit and raign, gouerning and ruling ouer the innumerable thoughts of their mindes and affections, and passions of their harts:
they Are Heirs of the world, Rom. 4. and so our Saviour Says, They inherit the earth, Matthew 5. Fourthly, their own hearts Are as a large Kingdom, in which they fit and Reign, governing and ruling over the innumerable thoughts of their minds and affections, and passion of their hearts:
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(13) doctrine (DIV2)
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among which they doo iustice, by daily subduing their vnruly passions, and wicked thoughts, which,
among which they do Justice, by daily subduing their unruly passion, and wicked thoughts, which,
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(13) doctrine (DIV2)
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like so many Rebels, exalt themselues against the obedience should be yielded to Christ the supreme Lord and Emperor;
like so many Rebels, exalt themselves against the Obedience should be yielded to christ the supreme Lord and Emperor;
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as also by promoting the weal of all those sauing graces which are placed in their hearts, nourishing and lifting vp all good thoughts,
as also by promoting the weal of all those Saving graces which Are placed in their hearts, nourishing and lifting up all good thoughts,
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and cherishing all holy desires and good affections; conscience beeing, by commission, the chief Iudge for their affairs of this whole Kingdome. Fiftly, it is something royal;
and cherishing all holy Desires and good affections; conscience being, by commission, the chief Judge for their affairs of this Whole Kingdom. Fifty, it is something royal;
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(13) doctrine (DIV2)
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It is an easy thing for Iohn to be a partner in the patience of the bretheren, It is an easy thing for John to be a partner in the patience of the brethren,
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(13) doctrine (DIV2)
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and, which proues them to be Kings, they haue a regall supremacy. A King is he that iudgeth all, and is iudged of none:
and, which Proves them to be Kings, they have a regal supremacy. A King is he that Judgeth all, and is judged of none:
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such a one also is euery spirituall man said to be, 1. Cor. 2. vlt. Sixtly, they prooue themselues Kings by the many conquests they make ouer the world and Satan, sometimes in lesser skirmishes, somtimes in some main and whole battels.
such a one also is every spiritual man said to be, 1. Cor. 2. Ult. Sixty, they prove themselves Kings by the many conquests they make over the world and Satan, sometime in lesser Skirmishes, sometimes in Some main and Whole battles.
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Ob. Might some one say, Is this all the Kingdome of a Christian? This is infinitely belowe the magnificence and honour of an earthly kingdome, &c.Ob. Might Some one say, Is this all the Kingdom of a Christian? This is infinitely below the magnificence and honour of an earthly Kingdom, etc.
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Sol. GOD hath done more for the naturall man, or for the nature of men, for prouiding means for this spirituall Kingdome, than in opening a way for earthly Kingdomes;Sol. GOD hath done more for the natural man, or for the nature of men, for providing means for this spiritual Kingdom, than in opening a Way for earthly Kingdoms;
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which may appear by diuers differences. For,
which may appear by diverse differences. For,
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First, none but great men, and of great means, can attain to the Kingdome of this world:
First, none but great men, and of great means, can attain to the Kingdom of this world:
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but heer the poor may haue a Kingdome, as well as the rich. Blessed are the poor in spirit:
but her the poor may have a Kingdom, as well as the rich. Blessed Are the poor in Spirit:
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for, theirs is the Kingdome of heauen. Secondly, while the father liues, the little childe cannot raign:
for, theirs is the Kingdom of heaven. Secondly, while the father lives, the little child cannot Reign:
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whereas, in this Kingdom, little-ones attain to the Kingdome, and safely hold it, Mat. 18. Thirdly, this kingdome is of heauen, whereas the others are onely of the earth.
whereas, in this Kingdom, Little-ones attain to the Kingdom, and safely hold it, Mathew 18. Thirdly, this Kingdom is of heaven, whereas the Others Are only of the earth.
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Fourthly, these Kings are all iust, there is none vnrighteous can possesse these thrones: They are all washed, iustified and sanctified.
Fourthly, these Kings Are all just, there is none unrighteous can possess these thrones: They Are all washed, justified and sanctified.
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There is not a drunkard, a railer, a buggerer, an adulterer, a murtherer, or any the like amongst them, which is no priuiledge belonging to the kingdome of this world, Rom. 14.17. 1 Cor. 6.9, 10, 11. Gal. 5.21.
There is not a drunkard, a railer, a buggerer, an adulterer, a murderer, or any the like among them, which is no privilege belonging to the Kingdom of this world, Rom. 14.17. 1 Cor. 6.9, 10, 11. Gal. 5.21.
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The godly are Kings, such as Melchisedech was, somewhat obscure in the world, but they raign in righteousnes, in peace, none like them, Heb. 7. Fiftly, the godly haue receiued a kingdome, that cannot be shaken.
The godly Are Kings, such as Melchizedek was, somewhat Obscure in the world, but they Reign in righteousness, in peace, none like them, Hebrew 7. Fifty, the godly have received a Kingdom, that cannot be shaken.
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Their kingdom is an euerlasting kingdome, Heb. 12.28.
Their Kingdom is an everlasting Kingdom, Hebrew 12.28.
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But all the kingdomes of the world may be, and haue beene shaken, and will be ruined and end;
But all the kingdoms of the world may be, and have been shaken, and will be ruined and end;
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whereas the godly that set out in soueraignty ouer lesser dominions, and with lesse pompe,
whereas the godly that Set out in sovereignty over lesser Dominions, and with less pomp,
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yet increase so fast, till at length they attain the most glorious Kingdom in the new heauens, and new earth.
yet increase so fast, till At length they attain the most glorious Kingdom in the new heavens, and new earth.
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The vse of all this may be diuers. First, for singular comfort to the godly: The use of all this may be diverse. First, for singular Comfort to the godly:
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what account soeuer the world makes of them, yet heere they see, what God hath ordained them vnto:
what account soever the world makes of them, yet Here they see, what God hath ordained them unto:
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It matters not for the worlds neglect of them; for Gods Kingdom comes not by obseruation:
It matters not for the world's neglect of them; for God's Kingdom comes not by observation:
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First, in matter of seruice, when they come to stand before the Lord, they must know, that they are honourable in Gods sight He respects them as so many Kings in his presence.
First, in matter of service, when they come to stand before the Lord, they must know, that they Are honourable in God's sighed He respects them as so many Kings in his presence.
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Secondly, in the mortification of vices, they haue receiued power & authority as Kings, and therefore no rebellious conuersation can so exalt it selfe, but it may be subdued.
Secondly, in the mortification of vices, they have received power & Authority as Kings, and Therefore no rebellious Conversation can so exalt it self, but it may be subdued.
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The oyle of God is vpon them: and what can the greatest Rebels doe against the power of the King?
The oil of God is upon them: and what can the greatest Rebels do against the power of the King?
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But secondly, withall heere is terror to wicked men. For this is the priuiledge onely of the godly;
But secondly, withal Here is terror to wicked men. For this is the privilege only of the godly;
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and it is certaine, that wicked men are in Gods account as base, as the godly are honourable, they are thrust besides these thrones:
and it is certain, that wicked men Are in God's account as base, as the godly Are honourable, they Are thrust beside these thrones:
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And so both sorts of wicked men:
And so both sorts of wicked men:
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For not onely openly profane men are to be smitten with this terror, but also hypocrites.
For not only openly profane men Are to be smitten with this terror, but also Hypocrites.
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It is true indeed, that hypocrites act the parts of Kings:
It is true indeed, that Hypocrites act the parts of Kings:
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but they are onely such Kings as Players are vpon a stage, they speake of the words, or the words of Kings: but are not indeed.
but they Are only such Kings as Players Are upon a stage, they speak of the words, or the words of Kings: but Are not indeed.
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For they are by the wiser and better sort accounted as Rogues, and the scum of the people:
For they Are by the Wiser and better sort accounted as Rogues, and the scum of the people:
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euen so are wicked men in Gods account, neither will their outward shewes helpe them.
even so Are wicked men in God's account, neither will their outward shows help them.
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For the Kingdom of God is tried not by words, but by the power of it, 1. Cor. 4.20.
For the Kingdom of God is tried not by words, but by the power of it, 1. Cor. 4.20.
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And withall vnruly Christians may be hence checked, such as will not be ruled by their teachers:
And withal unruly Christians may be hence checked, such as will not be ruled by their Teachers:
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such were the Corinthians, they raigned without Paul, and their godly teachers. But the Apostle wisheth they were indeed Kings, or did indeed raigne.
such were the Corinthians, they reigned without Paul, and their godly Teachers. But the Apostle wishes they were indeed Kings, or did indeed Reign.
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Why bearest thou the name of a King, and canst not rule thy passions? Thirdly, diuers vses for instructions may bee hence gathered: for,
Why bearest thou the name of a King, and Canst not Rule thy passion? Thirdly, diverse uses for instructions may be hence gathered: for,
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First, we should hence learne to honour poore Christians: They are spirituall Kings, as well as the Kings of the earth:
First, we should hence Learn to honour poor Christians: They Are spiritual Kings, as well as the Kings of the earth:
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and wee knowe, what a stirre wee would make to entertaine the Kings of this world, Iam. 2.5.
and we know, what a stir we would make to entertain the Kings of this world, Iam. 2.5.
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Secondly, wee should hence bee stirred vp in desire after this Kingdome, to pray for it, that it may come,
Secondly, we should hence be stirred up in desire After this Kingdom, to pray for it, that it may come,
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and that God would count vs worthy of such a Kingdom, Math. 6. 2. Thes. 1.5. and to this end wee should looke to two things.
and that God would count us worthy of such a Kingdom, Math. 6. 2. Thebes 1.5. and to this end we should look to two things.
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First, that we seeke this kingdome, first, aboue all other things, Mat. 6. Secondly, that we should refuse no paines nor handship for the entertainment of true godlines:
First, that we seek this Kingdom, First, above all other things, Mathew 6. Secondly, that we should refuse no pains nor handship for the entertainment of true godliness:
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This Kingdom of heauen should suffer violence, and the violent only will take it by force.
This Kingdom of heaven should suffer violence, and the violent only will take it by force.
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when he is a partner with them in the Kingdom: of Iesus Christ, Reuel. 1.9. It is no great thing men can suffer, if wee consider, it is for a Kingdome:
when he is a partner with them in the Kingdom: of Iesus christ, Revel. 1.9. It is no great thing men can suffer, if we Consider, it is for a Kingdom:
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and the want of outward things should the lesse trouble vs, if God make vs so rich in spirituall things.
and the want of outward things should the less trouble us, if God make us so rich in spiritual things.
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Thirdly, wee should hence especially learne to liue in this world like Kings: and this Christians should shew,
Thirdly, we should hence especially Learn to live in this world like Kings: and this Christians should show,
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First, by declaring their conquest ouer the passions and desires of their owne hearts:
First, by declaring their conquest over the passion and Desires of their own hearts:
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It is a royall quality in a Christian, to bee able to shew all meeknes of minde,
It is a royal quality in a Christian, to be able to show all meekness of mind,
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and temper, and sobriety, in being able to deny vnto himselfe what may not bee had without sinne, or offence.
and temper, and sobriety, in being able to deny unto himself what may not be had without sin, or offence.
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Hee that winnes the conquest ouer his owne heart, is greater then hee that winnes a City.
He that wins the conquest over his own heart, is greater then he that wins a city.
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Secondly, putting on the Lord Iesus: The righteousnes of Christ is the robe of a Christian:
Secondly, putting on the Lord Iesus: The righteousness of christ is the robe of a Christian:
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and since all the life of a Christian is a high feast, hee should alwaies put on his robe, to distinguish him from all other men:
and since all the life of a Christian is a high feast, he should always put on his robe, to distinguish him from all other men:
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and this righteousnes is both the imputed righteousnes of Christ, as also the inherent vertues of Christ. Thirdly, by seruing the publick.
and this righteousness is both the imputed righteousness of christ, as also the inherent Virtues of christ. Thirdly, by serving the public.
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Kings are the common treasure of the subiects:
Kings Are the Common treasure of the Subjects:
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they are appointed for the good of many Christians, and should shew, that they remember, that they are Kings, by deuoting themselues to all possible profitablenes of conuersation. Fourthly, by their contentation.
they Are appointed for the good of many Christians, and should show, that they Remember, that they Are Kings, by devoting themselves to all possible profitableness of Conversation. Fourthly, by their contentation.
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What should they fear? or what should discontent them? Hath not GOD giuen them a Kingdome, and great glory?
What should they Fear? or what should discontent them? Hath not GOD given them a Kingdom, and great glory?
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Fiftly, by subduing carnall and seruile feares of men:
Fifty, by subduing carnal and servile fears of men:
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Why should Christians fear the faces of great men on earth? are they not spirituall Kings themselues? and is not the breath in the nostrils of the greatest men on earth? why art thou then afraid to come before them? &c. Priest-hood. ]
Why should Christians Fear the faces of great men on earth? Are they not spiritual Kings themselves? and is not the breath in the nostrils of the greatest men on earth? why art thou then afraid to come before them? etc. Priesthood. ]
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The fourth thing, for which Christians are commended, is their Priest-hood, which notes the honour of their imploiment in things that concerne God and his seruice, Esay 61.6. Reuel. 1.6, &c.
The fourth thing, for which Christians Are commended, is their Priesthood, which notes the honour of their employment in things that concern God and his service, Isaiah 61.6. Revel. 1.6, etc.
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Now, the Priest-hood of Christians is a singular priuiledge, if wee, first, either consider the kindes of Priest-hood:
Now, the Priesthood of Christians is a singular privilege, if we, First, either Consider the Kinds of Priesthood:
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or secondly, the specialties of their calling and imploiment. First, for the kinde:
or secondly, the specialties of their calling and employment. First, for the kind:
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The Priest-hood of Christians is better then the Priest-hood of the Leuites the sonnes of Aaron, because it is a royall Priest-hood:
The Priesthood of Christians is better then the Priesthood of the Levites the Sons of Aaron, Because it is a royal Priesthood:
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They are Priests after the order of Melchisedech, as Christ himselfe was, in which order euery Priest was a King:
They Are Priests After the order of Melchizedek, as christ himself was, in which order every Priest was a King:
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Secondly, and for the specialties of fauour imported in the Priest-hood of Christians, diuers prerogatiues are included in it:
Secondly, and for the specialties of favour imported in the Priesthood of Christians, diverse prerogatives Are included in it:
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For first, the Priest-hood of a Christian imports separation, and consecration to God:
For First, the Priesthood of a Christian imports separation, and consecration to God:
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The godly of all the people in the world are the onely people that are deuoted to God,
The godly of all the people in the world Are the only people that Are devoted to God,
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and chosen out of all the world as his portion, as the Leuites were out of all Israel. Secondly, it imports neernesse and constancy of communion with God:
and chosen out of all the world as his portion, as the Levites were out of all Israel. Secondly, it imports nearness and constancy of communion with God:
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The Priests liued in Gods House, and stood alwaies before the Lord, dwelt in his presence,
The Priests lived in God's House, and stood always before the Lord, dwelled in his presence,
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and did approach neerer to him, then all the people else: so doe the godly spiritually:
and did approach nearer to him, then all the people Else: so do the godly spiritually:
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(13) doctrine (DIV2)
1314
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They onely dwell in his sight, and enioy his speciall presence, and see the glory of his presence,
They only dwell in his sighed, and enjoy his special presence, and see the glory of his presence,
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(13) doctrine (DIV2)
1314
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and haue their soules satiated with fatnes, arising from the comfort of Gods fauorable presence, Ierem. 31.14. Vses. Now the consideration of this excellent Priest-hood of Christians should serue, first, for consolation: secondly, for instruction: and thirdly, for great reproofe.
and have their Souls satiated with fatness, arising from the Comfort of God's favourable presence, Jeremiah 31.14. Uses. Now the consideration of this excellent Priesthood of Christians should serve, First, for consolation: secondly, for instruction: and Thirdly, for great reproof.
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(13) doctrine (DIV2)
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First, it should much comfort godly and carefull Christians to consider, how neere God hath placed thē to himself euen in his chamber of presence, as it were:
First, it should much Comfort godly and careful Christians to Consider, how near God hath placed them to himself even in his chamber of presence, as it were:
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(13) doctrine (DIV2)
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& how meanly soeuer the world doth account of their seruice, yet they hence knowe, that their Priest-hood is a Royall Priest-hood,
& how meanly soever the world does account of their service, yet they hence know, that their Priesthood is a Royal Priesthood,
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(13) doctrine (DIV2)
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and the godly imploiments of Religious men are more honourable, then the greatest imployments of the greatest Monarchs of the earth,
and the godly employments of Religious men Are more honourable, then the greatest employments of the greatest Monarchs of the earth,
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(13) doctrine (DIV2)
1316
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& withal it may specially comfort feareful Christians against one scruple:
& withal it may specially Comfort fearful Christians against one scruple:
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(13) doctrine (DIV2)
1316
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They sometimes are afraid to goe into Gods presence, or they doubt their accesse, they are so vnworthy to come before the Lord.
They sometime Are afraid to go into God's presence, or they doubt their access, they Are so unworthy to come before the Lord.
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(13) doctrine (DIV2)
1316
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Why? this word Priest-hood satisfie them: For it imports, that they are priui-should ledged by their calling to come before God.
Why? this word Priesthood satisfy them: For it imports, that they Are privi-should ledged by their calling to come before God.
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(13) doctrine (DIV2)
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The Priests might enter into the House of the Lord, yea they must doe it, it was required of them:
The Priests might enter into the House of the Lord, yea they must do it, it was required of them:
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(13) doctrine (DIV2)
1316
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It was a sinne, if they did it not, and they did not sinne by doing it.
It was a sin, if they did it not, and they did not sin by doing it.
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(13) doctrine (DIV2)
1316
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Secondly, the Priest-hood of Christians should put them in minde of diuers duties, as First, it should work in them a care of knowledge:
Secondly, the Priesthood of Christians should put them in mind of diverse duties, as First, it should work in them a care of knowledge:
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(13) doctrine (DIV2)
1317
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the Priests should preserue knowledge, and they should seeke the Law at his mouth.
the Priests should preserve knowledge, and they should seek the Law At his Mouth.
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(13) doctrine (DIV2)
1318
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A godly Christian should bee able to direct others, and hold forth the light of the Word for the profit of others:
A godly Christian should be able to Direct Others, and hold forth the Light of the Word for the profit of Others:
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(13) doctrine (DIV2)
1318
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Fourthly, fearfull Christians are heer reproued, because when they haue sacrifices, and an Altar, and fire too,
Fourthly, fearful Christians Are her reproved, Because when they have Sacrifices, and an Altar, and fire too,
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(13) doctrine (DIV2)
1327
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and as dumb Ministers are to be disliked, so are dumbe Christians too. Secondly, it should teach Christians to striue to bee of an harmelesse, and inoffensiue disposition.
and as dumb Ministers Are to be disliked, so Are dumb Christians too. Secondly, it should teach Christians to strive to be of an harmless, and inoffensive disposition.
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(13) doctrine (DIV2)
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The Priests in the Law of God were men without blemish: and so should Christians in the Gospel, Phil. 2, 15.
The Priests in the Law of God were men without blemish: and so should Christians in the Gospel, Philip 2, 15.
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(13) doctrine (DIV2)
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Thirdly, wee should hence learne to set the Lord alwaies before vs, and to walke before him, seeing it is our office to keepe in the Temple,
Thirdly, we should hence Learn to Set the Lord always before us, and to walk before him, seeing it is our office to keep in the Temple,
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(13) doctrine (DIV2)
1320
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and to bee neere the Lord. Fourthly, it should compell vpon vs a care of our sacrifice:
and to be near the Lord. Fourthly, it should compel upon us a care of our sacrifice:
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(13) doctrine (DIV2)
1320
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The maine worke of the Priests was, to offer sacrifices:
The main work of the Priests was, to offer Sacrifices:
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(13) doctrine (DIV2)
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Now our sacrifices are principally praiers and good works, as more at large is shewed on the notes of verse 5. and in these wee must be daily imployed:
Now our Sacrifices Are principally Prayers and good works, as more At large is showed on the notes of verse 5. and in these we must be daily employed:
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(13) doctrine (DIV2)
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But then we must in all our seruices looke to the rules of Sacrificing, which as I said, I haue handled at large verse 5. onely for the present remember these few things: 1. That their sacrifices are worth nothing, without an Altar to sacrifice them on:
But then we must in all our services look to the rules of Sacrificing, which as I said, I have handled At large verse 5. only for the present Remember these few things: 1. That their Sacrifices Are worth nothing, without an Altar to sacrifice them on:
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(13) doctrine (DIV2)
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and this Altar is Iesus Christ, Heb. 13.10. 2. That thou must haue fire to burne the sacrifice on the Altar;
and this Altar is Iesus christ, Hebrew 13.10. 2. That thou must have fire to burn the sacrifice on the Altar;
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(13) doctrine (DIV2)
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and this fire is holy affections, Marke 9. 3. That in all thy sacrifices thou must keep out leauen:
and this fire is holy affections, Mark 9. 3. That in all thy Sacrifices thou must keep out leaven:
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(13) doctrine (DIV2)
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now the spirituall leauen, that marres thy sacrifices, are: first, malice: secondly, any notable wickednes: thirdly, euill opinions, fourthly, worldly griefe and passions, which like leauen sowreth the sacrifice.
now the spiritual leaven, that mars thy Sacrifices, Are: First, malice: secondly, any notable wickedness: Thirdly, evil opinions, fourthly, worldly grief and passion, which like leaven soureth the sacrifice.
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(13) doctrine (DIV2)
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Thus of the second principall vse. Vse 3. This may serue for reproofe-of diuers sorts of men, as, First, of the Papist:
Thus of the second principal use. Use 3. This may serve for reproofe-of diverse sorts of men, as, First, of the Papist:
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(13) doctrine (DIV2)
1322
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They haue fire, but no Altar, and therefore cannot sacrifice:
They have fire, but no Altar, and Therefore cannot sacrifice:
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(13) doctrine (DIV2)
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They haue zeale, but not knowledge, as was said in the case of the lewes, who knew not the righteousnes of Christ. Secondly, of the carnall Protestants.
They have zeal, but not knowledge, as was said in the case of the lewes, who knew not the righteousness of christ. Secondly, of the carnal Protestants.
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(13) doctrine (DIV2)
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They haue an Altar, in that they professe iustification by Christ: but either they haue no sacrifice, or no fire.
They have an Altar, in that they profess justification by christ: but either they have no sacrifice, or no fire.
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(13) doctrine (DIV2)
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The rich among them bring not their sacrifice of almes, and all sorts neglect praier and good works;
The rich among them bring not their sacrifice of alms, and all sorts neglect prayer and good works;
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(13) doctrine (DIV2)
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or if they doo any seruice to God, there is no fire to burn the sacrifice:
or if they do any service to God, there is no fire to burn the sacrifice:
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(13) doctrine (DIV2)
1325
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they serue God without zeal and holy affections. Thirdly, hypocrites are heer rebuked. They bring, for matter, the right sacrifices sometimes, and they haue fire too:
they serve God without zeal and holy affections. Thirdly, Hypocrites Are her rebuked. They bring, for matter, the right Sacrifices sometime, and they have fire too:
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(13) doctrine (DIV2)
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but it is strange fire many times: they haue zeal, but it is rash and vnwarranted:
but it is strange fire many times: they have zeal, but it is rash and unwarranted:
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(13) doctrine (DIV2)
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they doo good duties in an ill manner, or spend their zeal on traditions, either on the left hand, or on the right.
they do good duties in an ill manner, or spend their zeal on traditions, either on the left hand, or on the right.
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(13) doctrine (DIV2)
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yet they beleeue not the atonement may come by it, or the acceptation of them from God. Thus of the fourth point. An holy Nation. ]
yet they believe not the atonement may come by it, or the acceptation of them from God. Thus of the fourth point. an holy nation. ]
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(13) doctrine (DIV2)
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The holinesse of a Christian is his fift prerogatiue, wherein he excels all other people: and the Godly are holy many waies. Some are lesse principall: some are more principall.
The holiness of a Christian is his fift prerogative, wherein he excels all other people: and the Godly Are holy many ways. some Are less principal: Some Are more principal.
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(13) doctrine (DIV2)
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First, they are holy in respect of GOD's appointment and calling: God hath decreed them to holinesse, Eph. 1.4. and created them to good works, Eph. 2.10. and called them to bee Saints, 1. Cor. 1.16.
First, they Are holy in respect of GOD's appointment and calling: God hath decreed them to holiness, Ephesians 1.4. and created them to good works, Ephesians 2.10. and called them to be Saints, 1. Cor. 1.16.
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(13) doctrine (DIV2)
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Secondly, they are holy in their sect or kinred. They are of a holy kinred:
Secondly, they Are holy in their sect or kindred. They Are of a holy kindred:
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for, their Head Christ Iesus is infinitely holy, and their brethren are holy brethren, Heb. 4.1.
for, their Head christ Iesus is infinitely holy, and their brothers Are holy brothers, Hebrew 4.1.
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(13) doctrine (DIV2)
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Thirdly, they are holy in their Lawes. No people haue so holy, just, and exact Lawes:
Thirdly, they Are holy in their Laws. No people have so holy, just, and exact Laws:
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(13) doctrine (DIV2)
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there is no defect or error in them. The Word of God is perfect, Psal. 19. Pro. 8.5, 6.
there is no defect or error in them. The Word of God is perfect, Psalm 19. Pro 8.5, 6.
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(13) doctrine (DIV2)
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Fourthly, they are holy in their signes: they wear the badges of righteousnes. The vncircumcised were accounted vnholy;
Fourthly, they Are holy in their Signs: they wear the badges of righteousness. The uncircumcised were accounted unholy;
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(13) doctrine (DIV2)
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and the Iewes, a holy nation, because being circumcised, they had the signe of righteousnes: so are Christians holy by Baptism sacramentally.
and the Iewes, a holy Nation, Because being circumcised, they had the Signen of righteousness: so Are Christians holy by Baptism sacramentally.
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(13) doctrine (DIV2)
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Fiftly, they are holy, in regard of separation from the wicked and the World.
Fifty, they Are holy, in regard of separation from the wicked and the World.
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(13) doctrine (DIV2)
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A thing was said to be holy, in the Law, which was separated from common vses, to the vse of the Tabernacle:
A thing was said to be holy, in the Law, which was separated from Common uses, to the use of the Tabernacle:
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(13) doctrine (DIV2)
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so are the Godly holy, because separated from the vnholy. But, chiefly, the Godly excell for holinesse, if we respect the holinesse, First, of justification:
so Are the Godly holy, Because separated from the unholy. But, chiefly, the Godly excel for holiness, if we respect the holiness, First, of justification:
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(13) doctrine (DIV2)
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they are holy by the imputation of the perfect holinesse of Christ, and so are they as holy as euer was Adam in Paradise, or the Angels in heauen. Secondly, of sanctification:
they Are holy by the imputation of the perfect holiness of christ, and so Are they as holy as ever was Adam in Paradise, or the Angels in heaven. Secondly, of sanctification:
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(13) doctrine (DIV2)
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they haue holinesse in their natures, and they practise holinesse too: and thus they are holy in heart, and by inchoation.
they have holiness in their nature's, and they practise holiness too: and thus they Are holy in heart, and by inchoation.
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(13) doctrine (DIV2)
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They haue grace in all parts, though not in all degrees, & they are not destitute of any sauing or heauenly gift, 1. Cor. 9.11.
They have grace in all parts, though not in all Degrees, & they Are not destitute of any Saving or heavenly gift, 1. Cor. 9.11.
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And this kind of holinesse must not bee slighted or meanly accounted of: for, first, it is a holinesse wrought by the holy Ghost.
And this kind of holiness must not be slighted or meanly accounted of: for, First, it is a holiness wrought by the holy Ghost.
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Secondly, it is presented to God by the intercession of Christ; whereby all imperfections are couered.
Secondly, it is presented to God by the Intercession of christ; whereby all imperfections Are covered.
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And thirdly, it is acknowledged in the couenant of grace, which admits of vprightnes and sincerity in stead of perfection, which in the other couenants were required.
And Thirdly, it is acknowledged in the Covenant of grace, which admits of uprightness and sincerity in stead of perfection, which in the other Covenants were required.
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Thirdly, they are holy in hope, because they look for perfect holinesse in nature and action, in another world.
Thirdly, they Are holy in hope, Because they look for perfect holiness in nature and actium, in Another world.
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There is a righteousnes which they wait for, that exceeds all the righteousnes that euer was in any man in this world, Christ Iesus excepted.
There is a righteousness which they wait for, that exceeds all the righteousness that ever was in any man in this world, christ Iesus excepted.
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(13) doctrine (DIV2)
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But I conceit, it is the holinesse of sanctification which is heer meant. Now, this holiness consists either of mortification or viuification.
But I conceit, it is the holiness of sanctification which is her meant. Now, this holiness consists either of mortification or vivification.
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(13) doctrine (DIV2)
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Mortification is imploied about the subduing of corruptions; and viuification, about qualifying the heart and life of the beleeuer with holinesse.
Mortification is employed about the subduing of corruptions; and vivification, about qualifying the heart and life of the believer with holiness.
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Viuification also is exercised either about new grace in the heart, or new obedience in the conuersation.
Vivification also is exercised either about new grace in the heart, or new Obedience in the Conversation.
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I take it, the later is heer meant: and so the Apostle intends to say, that no people are like the belieuing Christians,
I take it, the later is her meant: and so the Apostle intends to say, that no people Are like the believing Christians,
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for the holinesse of their conuersation.
for the holiness of their Conversation.
p-acp dt n1 pp-f po32 n1.
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1340
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Vses. The vse of this point may bee, first, for great encouragement to the true Christian, notwithstanding all his infirmities with which he is burdened:Uses. The use of this point may be, First, for great encouragement to the true Christian, notwithstanding all his infirmities with which he is burdened:
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(13) doctrine (DIV2)
1341
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and therefore hee should take heed, that he be not wicked ouer-much, Eccles. 7. that is, hee should not think to vilely of himselfe:
and Therefore he should take heed, that he be not wicked overmuch, Eccles. 7. that is, he should not think to vilely of himself:
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(13) doctrine (DIV2)
1341
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For though hee be guilty of many sinnes, yet hee is truely holy, and that many waies, as was shewed before.
For though he be guilty of many Sins, yet he is truly holy, and that many ways, as was showed before.
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(13) doctrine (DIV2)
1341
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God hath done great things for him, that hath giuen him a holy head, and a holy calling,
God hath done great things for him, that hath given him a holy head, and a holy calling,
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(13) doctrine (DIV2)
1341
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and especially that he hath already made him perfectly holy by Iustification, and will make him perfectly holy in Sanctification in another world,
and especially that he hath already made him perfectly holy by Justification, and will make him perfectly holy in Sanctification in Another world,
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(13) doctrine (DIV2)
1341
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yea hee ought to take reason of comfort for his holines of Sanctification;
yea he ought to take reason of Comfort for his holiness of Sanctification;
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(13) doctrine (DIV2)
1341
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as for the reasons before, so the verie holines of his conuersation is much more exact,
as for the Reasons before, so the very holiness of his Conversation is much more exact,
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(13) doctrine (DIV2)
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then is the conuersation of the wicked, or then was his owne before his calling.
then is the Conversation of the wicked, or then was his own before his calling.
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(13) doctrine (DIV2)
1341
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And withall this should much stirre vp godly men to the care of sound holines in their conuersation,
And withal this should much stir up godly men to the care of found holiness in their Conversation,
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(13) doctrine (DIV2)
1342
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and the rather, because, first, they were redeemed from a vain conuersation by the bloud of Christ, 1. Pet. 1.18.
and the rather, Because, First, they were redeemed from a vain Conversation by the blood of christ, 1. Pet. 1.18.
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(13) doctrine (DIV2)
1342
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Secondly, they should much thereby aduance the profession of true Religion, Phil. 1.27.
Secondly, they should much thereby advance the profession of true Religion, Philip 1.27.
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(13) doctrine (DIV2)
1342
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Thirdly, because a holy conuersation is a good conuersation, God requires nothing of vs to doe,
Thirdly, Because a holy Conversation is a good Conversation, God requires nothing of us to do,
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(13) doctrine (DIV2)
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but it is all faire work, and good for vs, whereas when wee haue done, the Diuel, the world,
but it is all fair work, and good for us, whereas when we have done, the devil, the world,
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(13) doctrine (DIV2)
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and the flesh work that, which was extremely ill for vs. Fourthly, wee hold our profession before many witnesses, many eies are vpon vs,
and the Flesh work that, which was extremely ill for us Fourthly, we hold our profession before many Witnesses, many eyes Are upon us,
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(13) doctrine (DIV2)
1342
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Now that this triall may bee done effectually, I will shew wherein the holines of a true Christian exceedes the holines,
Now that this trial may be done effectually, I will show wherein the holiness of a true Christian exceeds the holiness,
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(13) doctrine (DIV2)
1352
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and the most men are crooked, and peruerse, 1. Tim. 6.12. Phil. 2.15. and the best way to silence foolish men, is by vnrebukeablenes of conuersation, 1. Pet. 2.15. Fiftly, our heauenly Father is heereby glorified, Math. 5. and 6. Sixtly, it will bee a great comfort to vs in aduersity, 2. Cor. 1.12. Lastly, great is our reward in heauen.
and the most men Are crooked, and perverse, 1. Tim. 6.12. Philip 2.15. and the best Way to silence foolish men, is by vnrebukeablenes of Conversation, 1. Pet. 2.15. Fifty, our heavenly Father is hereby glorified, Math. 5. and 6. Sixty, it will be a great Comfort to us in adversity, 2. Cor. 1.12. Lastly, great is our reward in heaven.
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(13) doctrine (DIV2)
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For heereby will bee ministred aboundantly an entrance into the glorious Kingdome of Iesus Christ, 2. Pet. 1.11.
For hereby will be ministered abundantly an Entrance into the glorious Kingdom of Iesus christ, 2. Pet. 1.11.
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(13) doctrine (DIV2)
1342
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But then wee must looke to diuers rules about our conuersation, that it may bee right: for,
But then we must look to diverse rules about our Conversation, that it may be right: for,
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(13) doctrine (DIV2)
1343
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First, it must be a good conuersation in Christ, 1. Pet. 3.16.
First, it must be a good Conversation in christ, 1. Pet. 3.16.
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(13) doctrine (DIV2)
1344
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Secondly, it must bee a conuersation discharged from those vsuall vices, which are hatefull in such as professe the sincerity of the Gospell,
Secondly, it must be a Conversation discharged from those usual vices, which Are hateful in such as profess the sincerity of the Gospel,
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(13) doctrine (DIV2)
1345
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and yet common in the world, such as are lying, wrath, bitternes, rotten comunication, or cursed speaking, or the like, Eph. 4.25. Col. 3.8. 1. Pet. 1.14.
and yet Common in the world, such as Are lying, wrath, bitterness, rotten communication, or cursed speaking, or the like, Ephesians 4.25. Col. 3.8. 1. Pet. 1.14.
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(13) doctrine (DIV2)
1345
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Thirdly, it must bee all manner of conuersation, 1. Pet. 1.15.
Thirdly, it must be all manner of Conversation, 1. Pet. 1.15.
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(13) doctrine (DIV2)
1346
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we must shew respect to all Gods commandements, at home, and abroad, in religion, mercy, righteousnesse, or honesty.
we must show respect to all God's Commandments, At home, and abroad, in Religion, mercy, righteousness, or honesty.
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(13) doctrine (DIV2)
1346
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Fourthly, wee must shew all meeknes of wisdome, when wee heare outward praise, or doe good,
Fourthly, we must show all meekness of Wisdom, when we hear outward praise, or do good,
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(13) doctrine (DIV2)
1347
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or are to expresse our selues in discourse, or otherwise, Iam. 3.13. 2. Cor. 1.12. And that wee may attaine to this holines of conuersation,
or Are to express our selves in discourse, or otherwise, Iam. 3.13. 2. Cor. 1.12. And that we may attain to this holiness of Conversation,
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(13) doctrine (DIV2)
1347
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First, wee must walk according to the rule of Gods Word, and let that bee a light to our feet,
First, we must walk according to the Rule of God's Word, and let that be a Light to our feet,
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(13) doctrine (DIV2)
1349
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and a lanthorne vnto our pathes, Gal. 6.16. Ioh. 3.21.
and a lanthorn unto our paths, Gal. 6.16. John 3.21.
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(13) doctrine (DIV2)
1349
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Secondly, wee must set before vs the pattern of such Christians, as haue most excelled that way, Phil. 3.17. and walke with the wife.
Secondly, we must Set before us the pattern of such Christians, as have most excelled that Way, Philip 3.17. and walk with the wife.
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(13) doctrine (DIV2)
1350
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Thirdly, especially as obedient children, wee should learne of our heauenly Father, to fashion our selues according to his nature,
Thirdly, especially as obedient children, we should Learn of our heavenly Father, to fashion our selves according to his nature,
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(13) doctrine (DIV2)
1351
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and in all conuersation striue to be holy, as hee is holy:
and in all Conversation strive to be holy, as he is holy:
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(13) doctrine (DIV2)
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and as it followes in this verse, wee should study and striue to shewe foorth the vertues, that were eminent in Iesus Christ, 1. Pet. 1.15, 16. and 12.10.
and as it follows in this verse, we should study and strive to show forth the Virtues, that were eminent in Iesus christ, 1. Pet. 1.15, 16. and 12.10.
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(13) doctrine (DIV2)
1351
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Thirdly, in so much as holines is the prerogatiue of a Christian, it should teach all sortes of men to try themselues,
Thirdly, in so much as holiness is the prerogative of a Christian, it should teach all sorts of men to try themselves,
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(13) doctrine (DIV2)
1352
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whether they haue attained true holines, or no: so as they bee sure their holines exceed the holines of the Scribes and Pharises.
whither they have attained true holiness, or no: so as they be sure their holiness exceed the holiness of the Scribes and Pharisees.
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(13) doctrine (DIV2)
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For else they cannot enter into the Kingdome of heauen:
For Else they cannot enter into the Kingdom of heaven:
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(13) doctrine (DIV2)
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For a Christian must haue that holines of conuersation, which no wicked man can attaine vnto.
For a Christian must have that holiness of Conversation, which no wicked man can attain unto.
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(13) doctrine (DIV2)
1352
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First, of a meere ciuill honest man. Secondly, of the most glorious Hypocrite. First, for the meere ciuill honest man:
First, of a mere civil honest man. Secondly, of the most glorious Hypocrite. First, for the mere civil honest man:
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(13) doctrine (DIV2)
1353
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the true Christian exceedes his righteousnes, both in the righteousnes of faith, and in the internall holines of the heart,
the true Christian exceeds his righteousness, both in the righteousness of faith, and in the internal holiness of the heart,
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(13) doctrine (DIV2)
1355
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and the power of holy affections:
and the power of holy affections:
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(13) doctrine (DIV2)
1355
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but because it is holines of conuersation, which is especially heere meant, I will touch the differences in conuersation, and so,
but Because it is holiness of Conversation, which is especially Here meant, I will touch the differences in Conversation, and so,
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(13) doctrine (DIV2)
1355
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First, they differ in one maine cause of orderly life. For the holines of the godly Christian proceedes from a regenerate heart:
First, they differ in one main cause of orderly life. For the holiness of the godly Christian proceeds from a regenerate heart:
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(13) doctrine (DIV2)
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whereas the meere ciuil man is so naturally, or onely by restraining grace: Hee hath not beene in the furnace of mortification for sin.
whereas the mere civil man is so naturally, or only by restraining grace: He hath not been in the furnace of mortification for since.
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(13) doctrine (DIV2)
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Secondly, the meere ciuil honest man glories in this, that hee paies euery man his owne,
Secondly, the mere civil honest man Glories in this, that he pays every man his own,
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(13) doctrine (DIV2)
1357
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and is no adulterer, or drunkard, or the like notorious offender:
and is no adulterer, or drunkard, or the like notorious offender:
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(13) doctrine (DIV2)
1357
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But for the most part hee is altogether defectiue in the religious duties of the first table, especially in the duties of the Sabbath,
But for the most part he is altogether defective in the religious duties of the First table, especially in the duties of the Sabbath,
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(13) doctrine (DIV2)
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and the religious duties hee should performe in his family.
and the religious duties he should perform in his family.
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(13) doctrine (DIV2)
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Thirdly, the meere ciuill honest man makes conscience of great offences, but cares not to be stained with lesser sinnes,
Thirdly, the mere civil honest man makes conscience of great offences, but Cares not to be stained with lesser Sins,
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(13) doctrine (DIV2)
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whereas the true Christian liues circumspectly, and makes conscience of the least commandement. Secondly, nowe for the Hypocrite:
whereas the true Christian lives circumspectly, and makes conscience of the least Commandment. Secondly, now for the Hypocrite:
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(13) doctrine (DIV2)
1358
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though the difference be hidden, yet it may bee assigned in diuers things, as, First, the holines of the godly Christian slowes from a pure conscience, and faith vnfained:
though the difference be hidden, yet it may be assigned in diverse things, as, First, the holiness of the godly Christian slows from a pure conscience, and faith unfeigned:
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(13) doctrine (DIV2)
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whereas there is no such repentance, or faith in the Hypocrite.
whereas there is no such Repentance, or faith in the Hypocrite.
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(13) doctrine (DIV2)
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Secondly, the true Christian hath his praise of God, but the Hypocrite of men, Rom. 2.26.
Secondly, the true Christian hath his praise of God, but the Hypocrite of men, Rom. 2.26.
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(13) doctrine (DIV2)
1361
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Thirdly, the true Christian obeyes in all things:
Thirdly, the true Christian obeys in all things:
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(13) doctrine (DIV2)
1362
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The Hypocrite but in some, as heere for the most part, they may be found tainted with some euill vice.
The Hypocrite but in Some, as Here for the most part, they may be found tainted with Some evil vice.
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(13) doctrine (DIV2)
1362
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Fourthly, the true Christian is carefull of his conuersation in all places, and companies: The Hypocrite onely, or chiefly, when he is, where hee thinkes, hee shall bee obserued, and marked.
Fourthly, the true Christian is careful of his Conversation in all places, and companies: The Hypocrite only, or chiefly, when he is, where he thinks, he shall be observed, and marked.
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(13) doctrine (DIV2)
1363
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Fiftly, the true Christian will not cease bearing fruit, what weather soeuer come, Ierem. 17.7, 8. But the Hypocrite giues ouer,
Fifty, the true Christian will not cease bearing fruit, what weather soever come, Jeremiah 17.7, 8. But the Hypocrite gives over,
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(13) doctrine (DIV2)
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when hard times come Hee is not like the good ground, that brings forth fruite with patience:
when hard times come He is not like the good ground, that brings forth fruit with patience:
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(13) doctrine (DIV2)
1364
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The Hypocrite will not hold our till the end, though the times bee peaceable till his death.
The Hypocrite will not hold our till the end, though the times be peaceable till his death.
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(13) doctrine (DIV2)
1364
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For the most part, hee then beares the burthen of his Hypocrisy, hee cannot die in peace.
For the most part, he then bears the burden of his Hypocrisy, he cannot die in peace.
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(13) doctrine (DIV2)
1364
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For heereby it is apparant they are strangers from the Common-wealth of Israel, and are not of this nation, their language and their works betray them:
For hereby it is apparent they Are Strangers from the Commonwealth of Israel, and Are not of this Nation, their language and their works betray them:
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(13) doctrine (DIV2)
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Drunkards, Adulterers, Swearers, Liers, Vsurers, and such like cannot inherit, or haue any lot in this heauenly Canaan. For all this nation is holy,
Drunkards, Adulterers, Swearers, Liers, Usurers, and such like cannot inherit, or have any lot in this heavenly Canaan. For all this Nation is holy,
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(13) doctrine (DIV2)
1365
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and such are not they, their owne consciences being Iudges. Nor is it a pleasing Doctrine to scandalous professors:
and such Are not they, their own Consciences being Judges. Nor is it a pleasing Doctrine to scandalous professors:
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(13) doctrine (DIV2)
1365
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For such as giue scandall, are either Hypocrites, or godly:
For such as give scandal, Are either Hypocrites, or godly:
c-acp d c-acp vvi n1, vbr d n2, cc j:
(13) doctrine (DIV2)
1366
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If they bee Hypocrites, their scandals betray them, and testifie to their faces, they haue no lot amongst the Saintes:
If they be Hypocrites, their scandals betray them, and testify to their faces, they have no lot among the Saints:
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(13) doctrine (DIV2)
1366
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and if they bee godly Christians, that haue falne through weaknes, yet they haue cause to bee much humbled:
and if they be godly Christians, that have fallen through weakness, yet they have cause to be much humbled:
cc cs pns32 vbb j np1, cst vhb vvn p-acp n1, av pns32 vhb n1 pc-acp vbi av-d vvn:
(13) doctrine (DIV2)
1366
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For by them the name of God is blasphemed;
For by them the name of God is blasphemed;
c-acp p-acp pno32 dt n1 pp-f np1 vbz vvn;
(13) doctrine (DIV2)
1366
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and besides many other inconueniences, that will pursue their fall, this is not the least, that heereby they haue weakned their euidence,
and beside many other inconveniences, that will pursue their fallen, this is not the least, that hereby they have weakened their evidence,
cc p-acp d j-jn n2, cst vmb vvi po32 n1, d vbz xx dt ds, cst av pns32 vhb vvn po32 n1,
(13) doctrine (DIV2)
1366
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and wonderfully darkned the marks of their happines: For if the Godly be a holy nation, how discomfortably haue they prouided for themselues,
and wonderfully darkened the marks of their happiness: For if the Godly be a holy Nation, how discomfortably have they provided for themselves,
cc av-j vvn dt n2 pp-f po32 n1: c-acp cs dt j vbb dt j n1, c-crq av-j vhb pns32 vvd p-acp px32,
(13) doctrine (DIV2)
1366
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and their owne soules, that haue so stained their profession of holinesse! An holy nation. ]
and their own Souls, that have so stained their profession of holiness! an holy Nation. ]
cc po32 d n2, cst vhb av vvn po32 n1 pp-f n1! dt j n1. ]
(13) doctrine (DIV2)
1366
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The sixt prerogatiue of Christians is imported in this word Nation, which shewes the number. For though all the wicked are more in number then the godly:
The sixt prerogative of Christians is imported in this word nation, which shows the number. For though all the wicked Are more in number then the godly:
dt ord n1 pp-f np1 vbz vvn p-acp d n1 n1, r-crq vvz dt n1. p-acp cs d dt j vbr av-dc p-acp n1 av dt j:
(13) doctrine (DIV2)
1368
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yet such is the glory and greatnes of the number of all the godly of all ages, that if we could behold them on earth,
yet such is the glory and greatness of the number of all the godly of all ages, that if we could behold them on earth,
av d vbz dt n1 cc n1 pp-f dt n1 pp-f d dt j pp-f d n2, cst cs pns12 vmd vvi pno32 p-acp n1,
(13) doctrine (DIV2)
1368
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as wee shall see them in heauen, and at the last Iudgement, wee would wonderfully admire the beautie,
as we shall see them in heaven, and At the last Judgement, we would wonderfully admire the beauty,
c-acp pns12 vmb vvi pno32 p-acp n1, cc p-acp dt ord n1, pns12 vmd av-j vvi dt n1,
(13) doctrine (DIV2)
1368
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and multitude of the Christian Armie.
and multitude of the Christian Army.
cc n1 pp-f dt njp n1.
(13) doctrine (DIV2)
1368
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3775
All the godly together make a goodly nation, & though in largenes of number, they doe not go beyond the wicked,
All the godly together make a goodly Nation, & though in largeness of number, they do not go beyond the wicked,
av-d dt j av vvi dt j n1, cc cs p-acp n1 pp-f n1, pns32 vdb xx vvi p-acp dt j,
(13) doctrine (DIV2)
1368
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yet in the priuiledges of their number, they goe far beyond them. They are all one, and a whole nation of them, which imports diuers priuiledges.
yet in the privileges of their number, they go Far beyond them. They Are all one, and a Whole Nation of them, which imports diverse privileges.
av p-acp dt n2 pp-f po32 n1, pns32 vvb av-j p-acp pno32. pns32 vbr d pi, cc dt j-jn n1 pp-f pno32, r-crq vvz j n2.
(13) doctrine (DIV2)
1368
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First, they are all originally of one bloud, born of the bloud of Iesus Christ. Secondly, they are all gouerned by one Ruler:
First, they Are all originally of one blood, born of the blood of Iesus christ. Secondly, they Are all governed by one Ruler:
ord, pns32 vbr av-d av-j pp-f crd n1, vvn pp-f dt n1 pp-f np1 np1. ord, pns32 vbr d vvn p-acp crd n1:
(13) doctrine (DIV2)
1369
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their Noble Ruler is of themselues: there is one heart in them to serue the Lord.
their Noble Ruler is of themselves: there is one heart in them to serve the Lord.
po32 j n1 vbz pp-f px32: pc-acp vbz crd n1 p-acp pno32 pc-acp vvi dt n1.
(13) doctrine (DIV2)
1370
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Thirdly, they are all gouerned by one book of Lawes.
Thirdly, they Are all governed by one book of Laws.
ord, pns32 vbr d vvn p-acp crd n1 pp-f n2.
(13) doctrine (DIV2)
1371
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Fourthly, they all enioy the same priuiledges in the communion of Saints, euen those before conteined in this verse.
Fourthly, they all enjoy the same privileges in the communion of Saints, even those before contained in this verse.
ord, pns32 d vvi dt d n2 p-acp dt n1 pp-f n2, av d a-acp vvn p-acp d n1.
(13) doctrine (DIV2)
1372
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Fiftly, they all enioy the loue of God: they are his portion. As Israel was his out of all the world:
Fifty, they all enjoy the love of God: they Are his portion. As Israel was his out of all the world:
ord, pns32 d vvi dt n1 pp-f np1: pns32 vbr po31 n1. p-acp np1 vbds po31 av pp-f d dt n1:
(13) doctrine (DIV2)
1373
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so the godly are his, and make all but one nation.
so the godly Are his, and make all but one Nation.
av dt j vbr png31, cc vvi d p-acp crd n1.
(13) doctrine (DIV2)
1373
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In that all the godly are one nation, diuers things may from thence bee obserued by way of vse.
In that all the godly Are one Nation, diverse things may from thence be observed by Way of use.
p-acp d d dt j vbr pi n1, j n2 vmb p-acp av vbi vvn p-acp n1 pp-f n1.
(13) doctrine (DIV2)
1374
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First, it should be very comfortable to all that are truly godly, and so it should comfort them diuers waies. First, it should be very comfortable to all that Are truly godly, and so it should Comfort them diverse ways.
ord, pn31 vmd vbi av j p-acp d cst vbr av-j j, cc av pn31 vmd vvi pno32 j n2.
(13) doctrine (DIV2)
1375
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First, against the fewnesse of them that liue in one place, and so against the reproach of the world for that reason.
First, against the fewness of them that live in one place, and so against the reproach of the world for that reason.
ord, p-acp dt n1 pp-f pno32 cst vvb p-acp crd n1, cc av p-acp dt n1 pp-f dt n1 p-acp d n1.
(13) doctrine (DIV2)
1375
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For heere they may know, that if all the godly were together, there would be no cause to despise them for their number.
For Here they may know, that if all the godly were together, there would be no cause to despise them for their number.
p-acp av pns32 vmb vvi, cst cs d dt j vbdr av, pc-acp vmd vbi dx n1 pc-acp vvi pno32 p-acp po32 n1.
(13) doctrine (DIV2)
1375
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Neuer such a nation of men, as they. Secondly, in the case of aduersaries, the gates of hell shall not preuaile against them.
Never such a Nation of men, as they. Secondly, in the case of Adversaries, the gates of hell shall not prevail against them.
av-x d dt n1 pp-f n2, c-acp pns32. ord, p-acp dt n1 pp-f n2, dt n2 pp-f n1 vmb xx vvi p-acp pno32.
(13) doctrine (DIV2)
1375
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They are a whole nation of them, they may be oppressed, but they can neuer vtterly be rooted out.
They Are a Whole Nation of them, they may be oppressed, but they can never utterly be rooted out.
pns32 vbr dt j-jn n1 pp-f pno32, pns32 vmb vbi vvn, cc-acp pns32 vmb av-x av-j vbi vvn av.
(13) doctrine (DIV2)
1375
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Thirdly, in respect of their consanguinity with all the godly, though they differ much in estate or condition,
Thirdly, in respect of their consanguinity with all the godly, though they differ much in estate or condition,
ord, p-acp n1 pp-f po32 n1 p-acp d dt j, cs pns32 vvb d p-acp n1 cc n1,
(13) doctrine (DIV2)
1375
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yet wheresoeuer, or howsoeuer they liue, they are all countrie-men, they are all of one nation;
yet wheresoever, or howsoever they live, they Are all countrymen, they Are all of one Nation;
av c-crq, cc c-acp pns32 vvb, pns32 vbr d n2, pns32 vbr d pp-f crd n1;
(13) doctrine (DIV2)
1375
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the partition wall is broken downe. All godly Christians, whether Iewes or Gentiles, are but one nation.
the partition wall is broken down. All godly Christians, whither Iewes or Gentiles, Are but one Nation.
dt n1 n1 vbz vvn a-acp. av-d j np1, c-crq np2 cc np1, vbr cc-acp crd n1.
(13) doctrine (DIV2)
1375
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Fourthly, in respect of the gouernment and protection of Christ ouer them. Why criest thou then, O Christian;
Fourthly, in respect of the government and protection of christ over them. Why Christ thou then, Oh Christian;
ord, p-acp n1 pp-f dt n1 cc n1 pp-f np1 p-acp pno32. q-crq vv2 pns21 av, uh np1;
(13) doctrine (DIV2)
1375
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Is there no King in Sion? Secondly, hence some vse for instruction may bee made.
Is there no King in Sion? Secondly, hence Some use for instruction may be made.
vbz pc-acp dx n1 p-acp np1? ord, av d n1 p-acp n1 vmb vbi vvn.
(13) doctrine (DIV2)
1375
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For first, we may heere learne to know no man after the flesh. All other relations are swallowed vp in this relation:
For First, we may Here Learn to know no man After the Flesh. All other relations Are swallowed up in this Relation:
p-acp ord, pns12 vmb av vvi pc-acp vvi dx n1 p-acp dt n1. av-d j-jn n2 vbr vvn a-acp p-acp d n1:
(13) doctrine (DIV2)
1376
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when thou art once conuerted, thou needst not reckon of what country thou art, or how descended,
when thou art once converted, thou Needest not reckon of what country thou art, or how descended,
c-crq pns21 vb2r a-acp vvn, pns21 vv2 xx vvi pp-f r-crq n1 pns21 vb2r, cc c-crq vvn,
(13) doctrine (DIV2)
1376
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for thou art now onely of the Christian nation.
for thou art now only of the Christian Nation.
c-acp pns21 vb2r av j pp-f dt njp n1.
(13) doctrine (DIV2)
1376
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All godly men should acknowledge no respects more then those are wrought in them by Christ.
All godly men should acknowledge no respects more then those Are wrought in them by christ.
av-d j n2 vmd vvi dx n2 av-dc cs d vbr vvn p-acp pno32 p-acp np1.
(13) doctrine (DIV2)
1376
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Secondly, since Christians are all countrie-men, and seeing they are like the Iewes dispersed vp and down the world, they should therefore be glad one of another,
Secondly, since Christians Are all countrymen, and seeing they Are like the Iewes dispersed up and down the world, they should Therefore be glad one of Another,
ord, c-acp np1 vbr d n2, cc vvg pns32 vbr av-j dt np2 vvd a-acp cc a-acp dt n1, pns32 vmd av vbi j crd pp-f n-jn,
(13) doctrine (DIV2)
1376
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and make much one of another, and defend one another, and relieue one another by all means of help and comfort.
and make much one of Another, and defend one Another, and relieve one Another by all means of help and Comfort.
cc vvi d crd pp-f n-jn, cc vvi pi j-jn, cc vvi pi j-jn p-acp d n2 pp-f n1 cc n1.
(13) doctrine (DIV2)
1376
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Thirdly, they should therefore obserue the fashions of the Godly, and be more strict to follow the manners of their nation, wheresoeuer they come. A peculiar people. ]
Thirdly, they should Therefore observe the fashions of the Godly, and be more strict to follow the manners of their Nation, wheresoever they come. A peculiar people. ]
ord, pns32 vmd av vvi dt n2 pp-f dt j, cc vbi av-dc j pc-acp vvi dt n2 pp-f po32 n1, c-crq pns32 vvb. dt j n1. ]
(13) doctrine (DIV2)
1377
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The Latines render the words of the originall, Populus acquisitionis. In the Greek it is, NONLATINALPHABET. The word, rendred peculiar, signifies sometimes conseruation or sauing, as Heb. 10.39. to the sauing or conseruation of the soule:
The Latins render the words of the original, Populus acquisitionis. In the Greek it is,. The word, rendered peculiar, signifies sometime conservation or Saving, as Hebrew 10.39. to the Saving or conservation of the soul:
dt np1 vvb dt n2 pp-f dt n-jn, fw-la fw-la. p-acp dt jp pn31 vbz,. dt n1, vvn j, vvz av n1 cc vvg, c-acp np1 crd. p-acp dt vvg cc n1 pp-f dt n1:
(13) doctrine (DIV2)
1379
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Thirdly, the Fauourites of earthly Princes may lose all, and fall into the King's displeasure, and so be vndone for euer, and go out with singular disgrace and ruine:
Thirdly, the Favourites of earthly Princes may loose all, and fallen into the King's displeasure, and so be undone for ever, and go out with singular disgrace and ruin:
ord, dt n2 pp-f j n2 vmb vvi d, cc vvi p-acp dt ng1 n1, cc av vbi vvn p-acp av, cc vvb av p-acp j n1 cc n1:
(13) doctrine (DIV2)
1381
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sometimes, purchase, as, the Church was purchased by his bloud, Acts 20.28; s•metimes, possession or obtaining, as, He ordained vs to the obtaining of saluation, 1. Thes. 5.9 and the glory of Christ, 2. Thes. 2.14.
sometime, purchase, as, the Church was purchased by his blood, Acts 20.28; s•metimes, possession or obtaining, as, He ordained us to the obtaining of salvation, 1. Thebes 5.9 and the glory of christ, 2. Thebes 2.14.
av, n1, c-acp, dt n1 vbds vvn p-acp po31 n1, n2 crd; av, n1 cc vvg, c-acp, pns31 vvd pno12 p-acp dt n-vvg pp-f n1, crd np1 crd cc dt n1 pp-f np1, crd np1 crd.
(13) doctrine (DIV2)
1379
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Neither doo Interpreters agree about the attributing of what felicity the word imports. For, one would haue the sense thus:
Neither do Interpreters agree about the attributing of what felicity the word imports. For, one would have the sense thus:
av-dx vdb n2 vvi p-acp dt vvg pp-f r-crq n1 dt n1 vvz. p-acp, pi vmd vhi dt n1 av:
(13) doctrine (DIV2)
1379
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Populus acquisitionis, that is, the people hee could gaine by;Populus acquisitionis, that is, the people he could gain by;
fw-la fw-la, cst vbz, dt n1 pns31 vmd vvi p-acp;
(13) doctrine (DIV2)
1379
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intending thereby, that the Apostle should say, that the Godly were the onely people that God could get any thing by. Others would haue it thus:
intending thereby, that the Apostle should say, that the Godly were the only people that God could get any thing by. Others would have it thus:
vvg av, cst dt n1 vmd vvi, cst dt j vbdr dt j n1 cst np1 vmd vvi d n1 p-acp. n2-jn vmd vhi pn31 av:
(13) doctrine (DIV2)
1379
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A people for obtaining, that is, of heauen: and so the sense is, 1. Thes. 5.9. that they are a people God hath set apart to obtain heauen, or to gain more than any people. Others, thus:
A people for obtaining, that is, of heaven: and so the sense is, 1. Thebes 5.9. that they Are a people God hath Set apart to obtain heaven, or to gain more than any people. Others, thus:
dt n1 p-acp vvg, cst vbz, pp-f n1: cc av dt n1 vbz, crd np1 crd. cst pns32 vbr dt n1 np1 vhz vvn av pc-acp vvi n1, cc pc-acp vvi av-dc cs d n1. n2-jn, av:
(13) doctrine (DIV2)
1379
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A people of purchase, that is, such as were purchased, viz. by the bloud of Christ.
A people of purchase, that is, such as were purchased, viz. by the blood of christ.
dt n1 pp-f n1, cst vbz, d c-acp vbdr vvn, n1 p-acp dt n1 pp-f np1.
(13) doctrine (DIV2)
1379
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And so the people of God were purchased out of the world by the bloud of Christ;
And so the people of God were purchased out of the world by the blood of christ;
cc av dt n1 pp-f np1 vbdr vvn av pp-f dt n1 p-acp dt n1 pp-f np1;
(13) doctrine (DIV2)
1379
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and the Israelites were typically redeemed out of Egypt by the bloud of the Lamb. The Godly are a people bought at a great price; none euer so dearly ransomed.
and the Israelites were typically redeemed out of Egypt by the blood of the Lamb. The Godly Are a people bought At a great price; none ever so dearly ransomed.
cc dt np2 vbdr av-j vvn av pp-f np1 p-acp dt n1 pp-f dt n1. dt j vbr dt n1 vvn p-acp dt j n1; pix av av av-jn vvn.
(13) doctrine (DIV2)
1379
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But I take it as it is heer rendred, A peculiar people: and so the word may intima•e a double reason.
But I take it as it is her rendered, A peculiar people: and so the word may intima•e a double reason.
p-acp pns11 vvb pn31 c-acp pn31 vbz av vvn, dt j n1: cc av dt n1 vmb vbi dt j-jn n1.
(13) doctrine (DIV2)
1379
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For, first, they are a peculiar people, because God hath euery way fashioned them for himself.
For, First, they Are a peculiar people, Because God hath every Way fashioned them for himself.
p-acp, ord, pns32 vbr dt j n1, c-acp np1 vhz d n1 vvd pno32 p-acp px31.
(13) doctrine (DIV2)
1379
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Secondly, they are a peculiar people, because they are his treasure, yea, all his treasure. The Godly comprehend all his gettings:
Secondly, they Are a peculiar people, Because they Are his treasure, yea, all his treasure. The Godly comprehend all his gettings:
ord, pns32 vbr dt j n1, c-acp pns32 vbr po31 n1, uh, d po31 n1. dt j vvi d po31 n2-vvg:
(13) doctrine (DIV2)
1379
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they are as it were all hee hath. And so Exodus 19. verse 6. may explain it.
they Are as it were all he hath. And so Exodus 19. verse 6. may explain it.
pns32 vbr p-acp pn31 vbdr av-d pns31 vhz. cc av fw-la crd n1 crd vmb vvi pn31.
(13) doctrine (DIV2)
1379
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Vse. The vse may be partly for consolation, and partly for instruction. First, it should exceedingly comfort the Godly, to knowe their acceptation with God:Use. The use may be partly for consolation, and partly for instruction. First, it should exceedingly Comfort the Godly, to know their acceptation with God:
vvb. dt n1 vmb vbi av p-acp n1, cc av p-acp n1. ord, pn31 vmd av-vvg vvi dt j, pc-acp vvi po32 n1 p-acp np1:
(13) doctrine (DIV2)
1380
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they are in high fauour with him: they are his very Fauourites. And this should distinctly comfort them diuers waies:
they Are in high favour with him: they Are his very Favourites. And this should distinctly Comfort them diverse ways:
pns32 vbr p-acp j n1 p-acp pno31: pns32 vbr po31 j n2. cc d vmd av-j vvi pno32 j n2:
(13) doctrine (DIV2)
1381
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as first, that God doth make so much account of them to loue them, as any couetous man can loue his treasure.
as First, that God does make so much account of them to love them, as any covetous man can love his treasure.
c-acp ord, cst np1 vdz vvi av d n1 pp-f pno32 pc-acp vvi pno32, c-acp d j n1 vmb vvi po31 n1.
(13) doctrine (DIV2)
1381
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Hence God is said to delight in them, to rejoyce ouer them with ioy, and his mercy to them pleaseth him.
Hence God is said to delight in them, to rejoice over them with joy, and his mercy to them Pleases him.
av np1 vbz vvn pc-acp vvi p-acp pno32, pc-acp vvi p-acp pno32 p-acp n1, cc po31 n1 p-acp pno32 vvz pno31.
(13) doctrine (DIV2)
1381
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Secondly, it should comfort them in respect of the sutes they may obtain from God. He is rich to all that call vpon him.
Secondly, it should Comfort them in respect of the suits they may obtain from God. He is rich to all that call upon him.
ord, pn31 vmd vvi pno32 p-acp n1 pp-f dt n2 pns32 vmb vvi p-acp np1. pns31 vbz j p-acp d cst vvb p-acp pno31.
(13) doctrine (DIV2)
1381
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No King can doo so much for his Fauourites, as God can and will do for his.
No King can do so much for his Favourites, as God can and will do for his.
dx n1 vmb vdi av av-d c-acp po31 n2, c-acp np1 vmb cc vmb vdi p-acp po31.
(13) doctrine (DIV2)
1381
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God's Fauourites may ask whatsoeuer they will, and be sure to haue it: and therefore it were a shame for them to be poor.
God's Favourites may ask whatsoever they will, and be sure to have it: and Therefore it were a shame for them to be poor.
npg1 n2 vmb vvi r-crq pns32 vmb, cc vbi j pc-acp vhi pn31: cc av pn31 vbdr dt n1 p-acp pno32 pc-acp vbi j.
(13) doctrine (DIV2)
1381
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how much wee haue gained by Iesus Christ:
how much we have gained by Iesus christ:
c-crq av-d pns12 vhb vvn p-acp np1 np1:
(13) doctrine (DIV2)
1391
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but God's Fauorites haue this priuiledge, they shall neuer lose the fauour of God. He will loue them to the end, Iohn 13.1.
but God's Favorites have this privilege, they shall never loose the favour of God. He will love them to the end, John 13.1.
cc-acp npg1 n2 vhb d n1, pns32 vmb av-x vvi dt n1 pp-f np1. pns31 vmb vvi pno32 p-acp dt n1, np1 crd.
(13) doctrine (DIV2)
1381
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Nothing shall separate them from the loue of God in Christ, Ro. 8. vlt. God hath not appointed any of them to wrath,
Nothing shall separate them from the love of God in christ, Ro. 8. Ult. God hath not appointed any of them to wrath,
pix vmb vvi pno32 p-acp dt n1 pp-f np1 p-acp np1, np1 crd vvd. np1 vhz xx vvn d pp-f pno32 p-acp n1,
(13) doctrine (DIV2)
1381
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but to the obtaining of saluation, 1. Thes. 5.9, 10. And all this should be the more comfortable, because God respects no persons.
but to the obtaining of salvation, 1. Thebes 5.9, 10. And all this should be the more comfortable, Because God respects no Persons.
cc-acp p-acp dt n-vvg pp-f n1, crd np1 crd, crd cc d d vmd vbi dt av-dc j, c-acp np1 vvz dx n2.
(13) doctrine (DIV2)
1381
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Euery Subject cannot be the King's Fauourite; nor is euery seruant, in Ordinary; nor is euery one that serues, in the Chamber of Presence, or Priuy-Chamber:
Every Subject cannot be the King's Favourite; nor is every servant, in Ordinary; nor is every one that serves, in the Chamber of Presence, or Priuy-Chamber:
d j-jn vmbx vbi dt ng1 n1; ccx vbz d n1, p-acp j; ccx vbz d pi cst vvz, p-acp dt n1 pp-f n1, cc n1:
(13) doctrine (DIV2)
1381
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but, in God's Court, all seruants are Fauourites;
but, in God's Court, all Servants Are Favourites;
cc-acp, p-acp npg1 n1, d n2 vbr n2;
(13) doctrine (DIV2)
1381
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3827
and hee hath treasure enough to enrich them all, and affection enough to loue them all.
and he hath treasure enough to enrich them all, and affection enough to love them all.
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(13) doctrine (DIV2)
1381
Image 10
3828
Secondly, diuers instructions may be heer gathered:
Secondly, diverse instructions may be her gathered:
ord, j n2 vmb vbi av vvn:
(13) doctrine (DIV2)
1382
Image 10
3829
for, if we be God's Fauourites, and his treasure, it should teach vs, 1. To liue comfortably,
for, if we be God's Favourites, and his treasure, it should teach us, 1. To live comfortably,
c-acp, cs pns12 vbb npg1 n2, cc po31 n1, pn31 vmd vvi pno12, crd p-acp vvi av-j,
(13) doctrine (DIV2)
1382
Image 10
3830
euen to liue by faith, to trust vpon God's fauour for life and saluation;
even to live by faith, to trust upon God's favour for life and salvation;
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(13) doctrine (DIV2)
1382
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3831
nor need we doubt our pardon, nor question our preferment. 2. To liue humbly, to bee euer ready to acknowledge, that it was God's free grace that hath rai•ed them vp from the very dung hill,
nor need we doubt our pardon, nor question our preferment. 2. To live humbly, to be ever ready to acknowledge, that it was God's free grace that hath rai•ed them up from the very dung hill,
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(13) doctrine (DIV2)
1382
Image 10
3832
as it were, to such high preferment: wee must confesse, that we hold all from him:
as it were, to such high preferment: we must confess, that we hold all from him:
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(13) doctrine (DIV2)
1382
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3833
wee must humble our selues, seeing we haue this honor to walk with our God.
we must humble our selves, seeing we have this honour to walk with our God.
pns12 vmb vvi po12 n2, vvg pns12 vhb d n1 pc-acp vvi p-acp po12 n1.
(13) doctrine (DIV2)
1382
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3834
Pride is one of the first things destroies the Fauourites of the world. 3. To liue holily, denying vngodlinesse and worldly lusts,
Pride is one of the First things Destroys the Favourites of the world. 3. To live holily, denying ungodliness and worldly Lustiest,
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(13) doctrine (DIV2)
1382
Image 10
3835
and liuing religiously, and soberly, and righteously in this present world:
and living religiously, and soberly, and righteously in this present world:
cc vvg av-j, cc av-j, cc av-j p-acp d j n1:
(13) doctrine (DIV2)
1382
Image 10
3836
since he hath redeemed vs to bee a people peculiar to himself, wee should bee zealous of good works.
since he hath redeemed us to be a people peculiar to himself, we should be zealous of good works.
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(13) doctrine (DIV2)
1382
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3837
An exactness of liuing is required of such as must liue in Princes presence:
an exactness of living is required of such as must live in Princes presence:
dt n1 pp-f n-vvg vbz vvn pp-f d c-acp vmb vvi p-acp ng1 n1:
(13) doctrine (DIV2)
1382
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3838
and since GOD hath bought vs at so dear a rate, wee must not liue to our selues,
and since GOD hath bought us At so dear a rate, we must not live to our selves,
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(13) doctrine (DIV2)
1382
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3839
but to him that died for vs, 2. Cor. 5.15. Tit. 2.12, 14. 4. To submit our selues to God's disposing: wee are his treasure:
but to him that died for us, 2. Cor. 5.15. Tit. 2.12, 14. 4. To submit our selves to God's disposing: we Are his treasure:
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(13) doctrine (DIV2)
1382
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3840
it is reason hee should doo with his owne what hee will; and the rather, because he will neuer imploy his treasure, but for aduantage.
it is reason he should do with his own what he will; and the rather, Because he will never employ his treasure, but for advantage.
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(13) doctrine (DIV2)
1382
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3841
He that blamed the euill seruant for not gaining by his talent, will certainly himself gain by all the waies hee imploies his owne treasure.
He that blamed the evil servant for not gaining by his talon, will Certainly himself gain by all the ways he employs his own treasure.
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(13) doctrine (DIV2)
1382
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3842
This doctrine should serue also for a double warning to wicked men. First, to take heed how they wrong God's people:
This Doctrine should serve also for a double warning to wicked men. First, to take heed how they wrong God's people:
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(13) doctrine (DIV2)
1383
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3843
if they touch his Anointed, they touch the apple of his eie. Hee will be sensible, and requite it.
if they touch his Anointed, they touch the apple of his eye. He will be sensible, and requite it.
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(13) doctrine (DIV2)
1383
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3844
They are not in a safe condition, that wrong the Fauourites of Kings; their backs are as good as broken;
They Are not in a safe condition, that wrong the Favourites of Kings; their backs Are as good as broken;
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(13) doctrine (DIV2)
1383
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3845
and euery man is afraid of them:
and every man is afraid of them:
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(13) doctrine (DIV2)
1383
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3846
and it is no lesse danger, to bee injurious to that people which is so dear to God.
and it is no less danger, to be injurious to that people which is so dear to God.
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(13) doctrine (DIV2)
1383
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3847
And withall, this doctrine should teach vs and them, that if they haue any desire to get the King of heauens pardon,
And withal, this Doctrine should teach us and them, that if they have any desire to get the King of heavens pardon,
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(13) doctrine (DIV2)
1383
Image 10
3848
or to obtaine fauour with him:
or to obtain favour with him:
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(13) doctrine (DIV2)
1383
Image 10
3849
if they haue any minde to repent, they should doe well to get some of those Fauorites to commend their suit to the King; God will not deny them:
if they have any mind to Repent, they should do well to get Some of those Favorites to commend their suit to the King; God will not deny them:
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(13) doctrine (DIV2)
1383
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3850
The praiers of the righteous auaile much, especially if they be earnest with him. Hitherto of the enumeration of the particulars of the prerogatiues of the godly:
The Prayers of the righteous avail much, especially if they be earnest with him. Hitherto of the enumeration of the particulars of the prerogatives of the godly:
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(13) doctrine (DIV2)
1383
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3851
The end of them followes, viz. That they may shew the vertues of Christ that called them. Vertues. ]
The end of them follows, viz. That they may show the Virtues of christ that called them. Virtues. ]
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(13) doctrine (DIV2)
1384
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3852
The originall word heere translated vertues, is but sparingly vsed in Scripture: the Apostle Paul onely vseth it once, viz. Phil. 4.8. and the Apostle Peter heere:
The original word Here translated Virtues, is but sparingly used in Scripture: the Apostle Paul only uses it once, viz. Philip 4.8. and the Apostle Peter Here:
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(13) doctrine (DIV2)
1386
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3853
and twice in the next Epistle: neither doe Interpreters agree about the translation of it. For many following the Syriach, render it praises, and not vertues:
and twice in the next Epistle: neither do Interpreters agree about the Translation of it. For many following the Syriac, render it praises, and not Virtues:
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(13) doctrine (DIV2)
1386
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3854
And so the meaning is, our priuiledges are bestowed vpon vs to this end, that wee should, shew foorth the praises of Christ, and that diuers waies.
And so the meaning is, our privileges Are bestowed upon us to this end, that we should, show forth the praises of christ, and that diverse ways.
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(13) doctrine (DIV2)
1386
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3855
First, by embracing these prerogatiues themselues, For these doe set out much the praises of Christ:
First, by embracing these prerogatives themselves, For these do Set out much the praises of christ:
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(13) doctrine (DIV2)
1387
Image 10
3856
as his loue to man, his wisdome, and power, that could redeeme a people out of such miserie to happines,
as his love to man, his Wisdom, and power, that could Redeem a people out of such misery to happiness,
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(13) doctrine (DIV2)
1387
Image 10
3857
and his singular acceptation with his Father, from whom hee obtained such large prerogatiues for his seruants.
and his singular acceptation with his Father, from whom he obtained such large prerogatives for his Servants.
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(13) doctrine (DIV2)
1387
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3858
Secondly, by thanksgiuing, when wee praise God for Christ, and giue praise to Christ for all his goodnes, and loue to vs.
Secondly, by thanksgiving, when we praise God for christ, and give praise to christ for all his Goodness, and love to us
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(13) doctrine (DIV2)
1388
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3859
Thirdly, by commending the riches of the loue of Christ to vs, setting forth his praise from day to day,
Thirdly, by commending the riches of the love of christ to us, setting forth his praise from day to day,
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(13) doctrine (DIV2)
1389
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3860
as wee haue occasion by discourse to others.
as we have occasion by discourse to Others.
c-acp pns12 vhb n1 p-acp n1 p-acp n2-jn.
(13) doctrine (DIV2)
1389
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3861
Fourthly, by liuing so, as that God in Iesus Christ may be glorified in the world, especially in the Church.
Fourthly, by living so, as that God in Iesus christ may be glorified in the world, especially in the Church.
ord, p-acp vvg av, c-acp cst np1 p-acp np1 np1 vmb vbi vvn p-acp dt n1, av-j p-acp dt n1.
(13) doctrine (DIV2)
1390
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3862
Now other writers follow the natiue signification of the word, and translate it vertues, but with different interpretation.
Now other writers follow the native signification of the word, and translate it Virtues, but with different Interpretation.
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(13) doctrine (DIV2)
1391
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3863
For some by the vertues of Christ vnderstand the benefits exhibited to vs by Christ,
For Some by the Virtues of christ understand the benefits exhibited to us by christ,
p-acp d p-acp dt n2 pp-f np1 vvb dt n2 vvn p-acp pno12 p-acp np1,
(13) doctrine (DIV2)
1391
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3864
and so we are enriched with the former priuiledges, that so wee might make it appeare,
and so we Are enriched with the former privileges, that so we might make it appear,
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(13) doctrine (DIV2)
1391
Image 10
3866
And these benefits of Christ, wee shew forth by thanksgiuing to God, daily praising him for them,
And these benefits of christ, we show forth by thanksgiving to God, daily praising him for them,
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(13) doctrine (DIV2)
1391
Image 10
3867
as also by the word of exhortation, when we call vpon others to seek after them:
as also by the word of exhortation, when we call upon Others to seek After them:
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(13) doctrine (DIV2)
1391
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3868
and lastly, by carrying our selues so, as may become so great treasure, keeping them with all care, esteeming them aboue all gettings,
and lastly, by carrying our selves so, as may become so great treasure, keeping them with all care, esteeming them above all gettings,
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(13) doctrine (DIV2)
1391
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and liuing as contentedly, as if God had giuen vs a kingdome on earth, and ordring our conuersation so,
and living as contentedly, as if God had given us a Kingdom on earth, and ordering our Conversation so,
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(13) doctrine (DIV2)
1391
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3870
as men might see our care of good works, becomming such high preferment.
as men might see our care of good works, becoming such high preferment.
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(13) doctrine (DIV2)
1391
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3871
But I rather follow those Interpreters, that take the word, as it properly signifieth for the gifts of the mind in Christians bestowed vpon them by Christ,
But I rather follow those Interpreters, that take the word, as it properly signifies for the Gifts of the mind in Christians bestowed upon them by christ,
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(13) doctrine (DIV2)
1392
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3872
and so it is originally a philosophicall word, expressing those indowments of the minde, which Philosophers in their Ethicks prescribed,
and so it is originally a philosophical word, expressing those endowments of the mind, which Philosophers in their Ethics prescribed,
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(13) doctrine (DIV2)
1392
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3873
and it is the more sparingly vsed by the Apostle, because it is too low a word to expresse the worth of the rich mercies and graces of Christ:
and it is the more sparingly used by the Apostle, Because it is too low a word to express the worth of the rich Mercies and graces of christ:
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(13) doctrine (DIV2)
1392
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and the Apostle Paul, Phil. 4.8.
and the Apostle Paul, Philip 4.8.
cc dt n1 np1, np1 crd.
(13) doctrine (DIV2)
1392
Image 10
3875
when hee saith, If there bee any vertue, &c. meaneth, that if there were any vertue, in which Philosophers did excell, they should striue not to come behinde those natural men,
when he Says, If there be any virtue, etc. means, that if there were any virtue, in which Philosophers did excel, they should strive not to come behind those natural men,
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(13) doctrine (DIV2)
1392
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euen in those vertues, such as were chastity, liberality, temperance, sobriety, magnanimity, truth, iustice, and such like.
even in those Virtues, such as were chastity, liberality, temperance, sobriety, magnanimity, truth, Justice, and such like.
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(13) doctrine (DIV2)
1392
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3877
Now as the Scripture taketh notice of vertue, it belongs to the duties of the second table,
Now as the Scripture Takes notice of virtue, it belongs to the duties of the second table,
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(13) doctrine (DIV2)
1393
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3878
as godlines doth to the first; and though vertue considered morally, hath nothing supernaturall in it:
as godliness does to the First; and though virtue considered morally, hath nothing supernatural in it:
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(13) doctrine (DIV2)
1393
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3879
yet considered, as it is propounded heere, it is of singular worthines to be regarded: For though those vertues which were in the Philosophers, were but naturall:
yet considered, as it is propounded Here, it is of singular worthiness to be regarded: For though those Virtues which were in the Philosophers, were but natural:
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(13) doctrine (DIV2)
1393
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3880
yet there were certaine vertues in Christ, belonging to the second table, which as the patterne is giuen vs in him, could neuer bee found in meere naturall men;
yet there were certain Virtues in christ, belonging to the second table, which as the pattern is given us in him, could never be found in mere natural men;
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(13) doctrine (DIV2)
1393
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3881
so that the Apostle doth of purpose separate the consideration of vertues, and in especiall call vpon vs to get framed in vs those vertues, which did most shine in the nature,
so that the Apostle does of purpose separate the consideration of Virtues, and in especial call upon us to get framed in us those Virtues, which did most shine in the nature,
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(13) doctrine (DIV2)
1393
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and conuersation of the Lord Iesus Christ. Now in all the words foure things must bee distinctly handled.
and Conversation of the Lord Iesus christ. Now in all the words foure things must be distinctly handled.
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(13) doctrine (DIV2)
1393
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First, that euery Christian is bound to imitate the speciall vertues of Iesus Christ. First, that every Christian is bound to imitate the special Virtues of Iesus christ.
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(13) doctrine (DIV2)
1395
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3884
Secondly, that it is not enough to haue those vertues, but they must shew them foorth accordingly.
Secondly, that it is not enough to have those Virtues, but they must show them forth accordingly.
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(13) doctrine (DIV2)
1396
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Thirdly, how those vertues thus shewed forth, are still called the vertues of Christ.
Thirdly, how those Virtues thus showed forth, Are still called the Virtues of christ.
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(13) doctrine (DIV2)
1397
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Fourthly, the Periphrasis, by which Christ is described, is to be attended when he saith, It is he that called vs. For the first of these, It is apparant, that the Apostle takes all the godly bound to the imitation of the vertues of Christ.
Fourthly, the Periphrasis, by which christ is described, is to be attended when he Says, It is he that called us For the First of these, It is apparent, that the Apostle Takes all the godly bound to the imitation of the Virtues of christ.
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(13) doctrine (DIV2)
1398
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Note by the way, that it is the vertues of Christ that are to be imitated.
Note by the Way, that it is the Virtues of christ that Are to be imitated.
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(13) doctrine (DIV2)
1399
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For euery thing in Christ is not to be imitated, As First, not his infirmities: for though they were vnblameable, and without sin: yet they imported weaknes:
For every thing in christ is not to be imitated, As First, not his infirmities: for though they were unblameable, and without since: yet they imported weakness:
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(13) doctrine (DIV2)
1399
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and so, though they be in vs, yet wee are not to striue after the attainment of them.
and so, though they be in us, yet we Are not to strive After the attainment of them.
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(13) doctrine (DIV2)
1400
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Secondly, not his works of Diuinity;
Secondly, not his works of Divinity;
ord, xx po31 n2 pp-f n1;
(13) doctrine (DIV2)
1401
Image 10
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as his miracles, curing of men with a word, walking on the water, fasting forty daies, and such like.
as his Miracles, curing of men with a word, walking on the water, fasting forty days, and such like.
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(13) doctrine (DIV2)
1401
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Thirdly, not his workes of Office, such works as he did in that singular obedience to that singular commandement of his Father, in dying to redeeme the Church:
Thirdly, not his works of Office, such works as he did in that singular Obedience to that singular Commandment of his Father, in dying to Redeem the Church:
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(13) doctrine (DIV2)
1402
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and so all the works of his Mediator-ship, as he was the Mediator between God and man.
and so all the works of his Mediatorship, as he was the Mediator between God and man.
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(13) doctrine (DIV2)
1402
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Fourthly, not his works of obedience, as the son of Abraham to the Moisaicall Lawes, those that were Ceremoniall:
Fourthly, not his works of Obedience, as the son of Abraham to the Moisaicall Laws, those that were Ceremonial:
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(13) doctrine (DIV2)
1403
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for Christ must be considered, as the sonne of Adam, and not as the sonne of Abraham. As the sonne of Adam, hee was bound to the Morall law,
for christ must be considered, as the son of Adam, and not as the son of Abraham. As the son of Adam, he was bound to the Moral law,
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(13) doctrine (DIV2)
1403
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whether as it was first written in mens harts: or as after it was taught by tradition:
whither as it was First written in men's hearts: or as After it was taught by tradition:
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(13) doctrine (DIV2)
1403
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and at length by the Writings of Moses.
and At length by the Writings of Moses.
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(13) doctrine (DIV2)
1403
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Fiftly, we are not bound to follow euerie action of Christ in indifferent things, no not in such,
Fifty, we Are not bound to follow every actium of christ in indifferent things, no not in such,
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(13) doctrine (DIV2)
1404
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as had some circumstantiall relation to religious duties:
as had Some circumstantial Relation to religious duties:
c-acp vhd d j n1 p-acp j n2:
(13) doctrine (DIV2)
1404
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such as were to sit and preach, or to preach on mountaines, or by high way sides, and in a ship:
such as were to fit and preach, or to preach on Mountains, or by high Way sides, and in a ship:
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(13) doctrine (DIV2)
1404
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or to pray all night, or to weare a garment without a seame, or to sit at the Paschall Supper,
or to pray all night, or to wear a garment without a seam, or to fit At the Paschal Supper,
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(13) doctrine (DIV2)
1404
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and a multitude of such like instances;
and a multitude of such like instances;
cc dt n1 pp-f d j n2;
(13) doctrine (DIV2)
1404
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such as was the commandemēt to his Disciples to take nothing for their iourney, neither staues,
such as was the Commandment to his Disciples to take nothing for their journey, neither staves,
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(13) doctrine (DIV2)
1404
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nor scrip, nor money, nor two coates, and so he preached the Gospell freely himselfe, and such was his lifting vp of his eies to heauen in praier.
nor scrip, nor money, nor two coats, and so he preached the Gospel freely himself, and such was his lifting up of his eyes to heaven in prayer.
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(13) doctrine (DIV2)
1404
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They are the vertues of Christ onely, which we are bound to follow:
They Are the Virtues of christ only, which we Are bound to follow:
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(13) doctrine (DIV2)
1405
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and among these, such as he did chiefly win reputation in, are in this place specially commended.
and among these, such as he did chiefly win reputation in, Are in this place specially commended.
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(13) doctrine (DIV2)
1405
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It is the duty then of euery Christian to study the life of his Sauiour, and to seeke to imitate those things were most eminent in him.
It is the duty then of every Christian to study the life of his Saviour, and to seek to imitate those things were most eminent in him.
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(13) doctrine (DIV2)
1406
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Now that this point may more distinctly be obserued, wee must consider what those vertues are,
Now that this point may more distinctly be observed, we must Consider what those Virtues Are,
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(13) doctrine (DIV2)
1406
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and were, which in Christ did so much excell, and in Scripture wee are charged specially to imitate,
and were, which in christ did so much excel, and in Scripture we Are charged specially to imitate,
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(13) doctrine (DIV2)
1406
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and would so much adorne the liues of Christians.
and would so much adorn the lives of Christians.
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(13) doctrine (DIV2)
1406
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There are nine vertues, which did exceedingly excell in Christ, and would maruilously adorne the liues of Christians,
There Are nine Virtues, which did exceedingly excel in christ, and would maruilously adorn the lives of Christians,
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(13) doctrine (DIV2)
1407
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if they would walk as Christ hath left them example, which I may recken in this order:
if they would walk as christ hath left them Exampl, which I may reckon in this order:
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(13) doctrine (DIV2)
1407
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The first was wisdome, and discretion.
The First was Wisdom, and discretion.
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(13) doctrine (DIV2)
1408
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The people wondred at his gracious words, and the wisdome, that was in in him, Luke 4.22.
The people wondered At his gracious words, and the Wisdom, that was in in him, Lycia 4.22.
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(13) doctrine (DIV2)
1408
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and hee requireth of his Disciples, that they should bee wise as serpents, and innocent as doues,
and he requires of his Disciples, that they should be wise as Serpents, and innocent as Dove,
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(13) doctrine (DIV2)
1408
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and they should grow in vnderstanding, and wisdome, Col. 2.2, 3. and 3.10. Now, this wisdome of Christ wee should shew,
and they should grow in understanding, and Wisdom, Col. 2.2, 3. and 3.10. Now, this Wisdom of christ we should show,
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(13) doctrine (DIV2)
1408
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First, by restraining rash zeale and furious sentences vpon wicked men, as Christ did, Luke. 9.55. First, by restraining rash zeal and furious sentences upon wicked men, as christ did, Lycia. 9.55.
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(13) doctrine (DIV2)
1410
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Secondly, by auoiding with discretion the snares, which are laid for vs by our aduersaries, being aduised,
Secondly, by avoiding with discretion the snares, which Are laid for us by our Adversaries, being advised,
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(13) doctrine (DIV2)
1411
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how wee let fall any thing might bring dishonor to our profession, & needles danger to our estates:
how we let fallen any thing might bring dishonour to our profession, & needles danger to our estates:
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(13) doctrine (DIV2)
1411
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This discretion our Sauiour Christ shewed, when he was tempted with hard and dangerous questions, as that about Caesar, and the questions of the Lawyers, and Sadduces.
This discretion our Saviour christ showed, when he was tempted with hard and dangerous questions, as that about Caesar, and the questions of the Lawyers, and Sadducees.
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(13) doctrine (DIV2)
1411
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Thirdly, by auoiding in indifferent things, what by experience we see is misliked in others,
Thirdly, by avoiding in indifferent things, what by experience we see is misliked in Others,
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(13) doctrine (DIV2)
1412
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as when the austerity of Iohn was censured, Christ tooke his liberty in the vse of the creatures, and conuenient company-keeping. Luke 7.33, 34.
as when the austerity of John was censured, christ took his liberty in the use of the creatures, and convenient Company-keeping. Lycia 7.33, 34.
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(13) doctrine (DIV2)
1412
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Fourthly, by giuing place oftentimes to the sudden, and violent furies of wicked men, when they will runne on wilfully, till there may bee conuenient time to deale with them:
Fourthly, by giving place oftentimes to the sudden, and violent furies of wicked men, when they will run on wilfully, till there may be convenient time to deal with them:
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(13) doctrine (DIV2)
1413
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so did Christ often auoide the commotions of his aduersaries.
so did christ often avoid the commotions of his Adversaries.
av vdd np1 av vvi dt n2 pp-f po31 n2.
(13) doctrine (DIV2)
1413
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Fiftly, By gracious words, and fruitfull communication, when wee so speake as becomes the Oracles of God, with all reuerence and power, 1. Pet. 4.11. Luke 4.22.
Fifty, By gracious words, and fruitful communication, when we so speak as becomes the Oracles of God, with all Reverence and power, 1. Pet. 4.11. Lycia 4.22.
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(13) doctrine (DIV2)
1414
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It was, in particular, a singular discretion in Christ, that, when he was asked vain questions,
It was, in particular, a singular discretion in christ, that, when he was asked vain questions,
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(13) doctrine (DIV2)
1414
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or such as were not so fitly propounded, he answereth so as may most profit, declining the answer that should onely feed curiosity, or the like ill humours.
or such as were not so fitly propounded, he Answers so as may most profit, declining the answer that should only feed curiosity, or the like ill humours.
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(13) doctrine (DIV2)
1414
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But yet it manifestly appears by the practice of Christ, that this wisdome must not haue in it either forbearing of iust reproofs,
But yet it manifestly appears by the practice of christ, that this Wisdom must not have in it either forbearing of just reproofs,
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(13) doctrine (DIV2)
1415
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or dissimulation, or the omission of necessary duties, or the practice of vnlawfull things, for fear of men,
or dissimulation, or the omission of necessary duties, or the practice of unlawful things, for Fear of men,
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(13) doctrine (DIV2)
1415
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or a subtilty onely to compasse great things for ones self, or a deniall of the truth, or such like.
or a subtlety only to compass great things for ones self, or a denial of the truth, or such like.
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(13) doctrine (DIV2)
1415
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The second thing in Christ, was meeknes: and this we are charged to learn of Christ, Mat. 11.29.
The second thing in christ, was meekness: and this we Are charged to Learn of christ, Mathew 11.29.
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(13) doctrine (DIV2)
1416
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And thus Paul beseecheth them by the meeknes of Christ, 2. Cor. 10.1.
And thus Paul Beseecheth them by the meekness of christ, 2. Cor. 10.1.
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(13) doctrine (DIV2)
1416
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Now, wee should shew this meeknes, first, by restraining the passions of our hearts, such as are, anger, malice, wrath, bitternesse, and the like:
Now, we should show this meekness, First, by restraining the passion of our hearts, such as Are, anger, malice, wrath, bitterness, and the like:
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(13) doctrine (DIV2)
1417
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this way our Lord Iesus did wonderfully excell. Secondly, by auoiding strife and contention. Doo nothing through strife, saith the Apostle, Phil. 2.4. but let the same minde bee in you, that was in Christ.
this Way our Lord Iesus did wonderfully excel. Secondly, by avoiding strife and contention. Do nothing through strife, Says the Apostle, Philip 2.4. but let the same mind be in you, that was in christ.
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(13) doctrine (DIV2)
1417
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Thus is it a singular praise to bee gentle, Iam. 3.17.
Thus is it a singular praise to be gentle, Iam. 3.17.
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(13) doctrine (DIV2)
1417
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Thirdly, by an easie subiection to God's will to bear the yoke of God, is to imitate Christ heerin, to bee easily perswaded or intreated to doo those things which belong to our duty and Christian obedience, Mat. 11.29.
Thirdly, by an easy subjection to God's will to bear the yoke of God, is to imitate christ herein, to be Easily persuaded or entreated to do those things which belong to our duty and Christian Obedience, Mathew 11.29.
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(13) doctrine (DIV2)
1417
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Fourthly, by gentle dealing with such as haue fallen through infirmity:
Fourthly, by gentle dealing with such as have fallen through infirmity:
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(13) doctrine (DIV2)
1417
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this is required of vs, Gal. 6. 1. And thus did Christ toward Peter after his fall:
this is required of us, Gal. 6. 1. And thus did christ towards Peter After his fallen:
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(13) doctrine (DIV2)
1417
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he neuer shewed his displeasure, when he saw he was displeased with himself. The third vertue is humility or lowlinesse of minde.
he never showed his displeasure, when he saw he was displeased with himself. The third virtue is humility or lowliness of mind.
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(13) doctrine (DIV2)
1417
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This is also required of vs, Mat. 11. as a vertue we should imitate in Christ. Now, Christ shewed his humility,
This is also required of us, Mathew 11. as a virtue we should imitate in christ. Now, christ showed his humility,
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(13) doctrine (DIV2)
1418
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First, by making himself of no reputation, Phil. 2.8. Hee abased himself, to take our nature vpon him. First, by making himself of no reputation, Philip 2.8. He abased himself, to take our nature upon him.
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(13) doctrine (DIV2)
1419
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Hee hid, for a time, the glory hee had with the Father; and besides, hee shewed it by auoiding many times applause and fame of the people.
He hid, for a time, the glory he had with the Father; and beside, he showed it by avoiding many times applause and fame of the people.
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(13) doctrine (DIV2)
1419
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He sought not the honour of men. Hee suppressed often his owne praises, Iohn 5.34, 44. And thus we shall doo likewise,
He sought not the honour of men. He suppressed often his own praises, John 5.34, 44. And thus we shall do likewise,
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(13) doctrine (DIV2)
1419
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if our praise be not of men, but of GOD, and that wee doo nothing through vain-glory, Phil. 2.4, 6. And as hee did not seek the applause of others,
if our praise be not of men, but of GOD, and that we do nothing through vainglory, Philip 2.4, 6. And as he did not seek the applause of Others,
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(13) doctrine (DIV2)
1419
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so hee did not giue witnes of himself, Iohn 5.31. He praised not himself:
so he did not give witness of himself, John 5.31. He praised not himself:
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(13) doctrine (DIV2)
1419
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and wee should shew our humility by a lowe opinion of our selues, thinking better of others,
and we should show our humility by a low opinion of our selves, thinking better of Others,
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(13) doctrine (DIV2)
1419
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than of our selues, Phil. 2.4.
than of our selves, Philip 2.4.
cs pp-f po12 n2, np1 crd.
(13) doctrine (DIV2)
1419
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Secondly, because we are infinitely inferiour to him, in respect of his greatnes.
Secondly, Because we Are infinitely inferior to him, in respect of his greatness.
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(13) doctrine (DIV2)
1423
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The first sort resist the holy Ghost, put the Word of Christ from them, refuse to answer,
The First sort resist the holy Ghost, put the Word of christ from them, refuse to answer,
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(13) doctrine (DIV2)
1513
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Secondly, by making himself equal with them of the lower sort, which is required of vs, Rom. 12.16. and was performed by him, when he sorted with Publicanes and sinners, and the meanest of the people, magnifying the poore of this world.
Secondly, by making himself equal with them of the lower sort, which is required of us, Rom. 12.16. and was performed by him, when he sorted with Publicans and Sinners, and the Meanest of the people, magnifying the poor of this world.
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(13) doctrine (DIV2)
1420
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Ob. Might some one say, Yea, this shewes the pride of Professers now:Ob. Might Some one say, Yea, this shows the pride of Professers now:
np1 vmd d pi vvb, uh, d vvz dt n1 pp-f n2 av:
(13) doctrine (DIV2)
1421
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for, they will not sort nor conuerse with their neighbours, especially if they be, as they account them,
for, they will not sort nor converse with their neighbours, especially if they be, as they account them,
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(13) doctrine (DIV2)
1421
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but guilty of any crime, such as drunkennesse, whoredome, swearing, &c. Sol. The example of Christ is peruersly alledged, to condemn the Godly heerin:
but guilty of any crime, such as Drunkenness, whoredom, swearing, etc. Sol. The Exampl of christ is perversely alleged, to condemn the Godly herein:
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(13) doctrine (DIV2)
1421
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for, they do onely professe a resolution to shun all needlesse society with open wicked men. Two things may be said about Christ's practice heerin.
for, they do only profess a resolution to shun all needless society with open wicked men. Two things may be said about Christ's practice herein.
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(13) doctrine (DIV2)
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First, that he conuersed with them, not as a companion, but as a Physician. He came to them, as the Physician doth to his Patient, to heal them:
First, that he conversed with them, not as a Companion, but as a physician. He Come to them, as the physician does to his Patient, to heal them:
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(13) doctrine (DIV2)
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and thus it is not denied, but the company of the worst men may be resorted vnto, viz. when wee haue a calling and fitnes to reclaim them.
and thus it is not denied, but the company of the worst men may be resorted unto, viz. when we have a calling and fitness to reclaim them.
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(13) doctrine (DIV2)
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Secondly, consider well what these persons were, with whom Christ sometimes kept company.
Secondly, Consider well what these Persons were, with whom christ sometime kept company.
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(13) doctrine (DIV2)
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The Publicanes were such as gathered toll or tribute-money for Caesar, and for that reason were extremely hatefull among the Iewes, who liked not to be subiect to forrain gouernment:
The Publicans were such as gathered toll or tribute-money for Caesar, and for that reason were extremely hateful among the Iewes, who liked not to be Subject to foreign government:
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(13) doctrine (DIV2)
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but it is not manifest, that they were men of notorious euil conuersation.
but it is not manifest, that they were men of notorious evil Conversation.
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(13) doctrine (DIV2)
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It was the stomach of the Iewes, not the wickednes of the men, made Publican•s to be so hatefull.
It was the stomach of the Iewes, not the wickedness of the men, made Publican•s to be so hateful.
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(13) doctrine (DIV2)
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And whereas it is added, that hee kept company with sinners;
And whereas it is added, that he kept company with Sinners;
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(13) doctrine (DIV2)
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it may be answered, that they were penitent sinners, as our Sauiour said of them, Mark 2. It is true, some of them had been notoriously wicked,
it may be answered, that they were penitent Sinners, as our Saviour said of them, Mark 2. It is true, Some of them had been notoriously wicked,
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(13) doctrine (DIV2)
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as Mary Magdalen, who once had been a most wanton woman, but was now receiued to mercy,
as Marry Magdalen, who once had been a most wanton woman, but was now received to mercy,
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(13) doctrine (DIV2)
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and had repented with many tears;
and had repented with many tears;
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(13) doctrine (DIV2)
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which though the Iewes acknowledged not, because she was one of Christ's Conuerts, yet to vs it ought to be euident.
which though the Iewes acknowledged not, Because she was one of Christ's Converts, yet to us it ought to be evident.
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(13) doctrine (DIV2)
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Thirdly, Christ shewed his humility by bearing the infirmities of the weak, vnto which we are exhorted, Rom. 15.1, 2. and Eph. 4.2. and Christ practised it daily, by bearing with the strange weaknesse• of his disciples.
Thirdly, christ showed his humility by bearing the infirmities of the weak, unto which we Are exhorted, Rom. 15.1, 2. and Ephesians 4.2. and christ practised it daily, by bearing with the strange weaknesse• of his Disciples.
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(13) doctrine (DIV2)
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Now, these duties of humility we are the more bound vnto, more (I say) than Christ,
Now, these duties of humility we Are the more bound unto, more (I say) than christ,
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(13) doctrine (DIV2)
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first, because we are sinfull creatures, and ought euer to bear vpon vs some part of the shame of our offenses.
First, Because we Are sinful creatures, and ought ever to bear upon us Some part of the shame of our offenses.
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(13) doctrine (DIV2)
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If hee, that was so great by relation to God, equall to God, and by birth and office, &c. if hee (I say) carry himself so humbly,
If he, that was so great by Relation to God, equal to God, and by birth and office, etc. if he (I say) carry himself so humbly,
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(13) doctrine (DIV2)
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how little reason haue we to stand vpon birth, riches, calling, gifts, or the like? &c. The fourth vertue that was eminent in Christ, was contempt of the world;
how little reason have we to stand upon birth, riches, calling, Gifts, or the like? etc. The fourth virtue that was eminent in christ, was contempt of the world;
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(13) doctrine (DIV2)
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an admirable thing, that he, who was Heir of all things, could shew so little regard of worldly things: and this hee shewed,
an admirable thing, that he, who was Heir of all things, could show so little regard of worldly things: and this he showed,
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(13) doctrine (DIV2)
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First, by liuing in such want of all things, as he affirms, Luke 9.57, 58. Secondly, by refusing the preferments were offred him vpon sinfull •earms; First, by living in such want of all things, as he affirms, Lycia 9.57, 58. Secondly, by refusing the preferments were offered him upon sinful •earms;
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(13) doctrine (DIV2)
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whether by the diuell, who offred him all the glory of the Kingdoms of the world;
whither by the Devil, who offered him all the glory of the Kingdoms of the world;
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(13) doctrine (DIV2)
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or by men, who would haue made him King. Thirdly, by knowing no man after the flesh, by his neglect of earthly kinred:
or by men, who would have made him King. Thirdly, by knowing no man After the Flesh, by his neglect of earthly kindred:
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(13) doctrine (DIV2)
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his hearers were his father and mother, brothers and sisters:
his hearers were his father and mother, Brother's and Sisters:
po31 n2 vbdr po31 n1 cc n1, n2 cc n2:
(13) doctrine (DIV2)
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hee esteemed of men according to their spirituall estate in Gods Kingdome, and not according to their outward estate in the world.
he esteemed of men according to their spiritual estate in God's Kingdom, and not according to their outward estate in the world.
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(13) doctrine (DIV2)
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Fourthly, by seeking the things of others, more then his owne: his life was wholy deuoted to the profiting of others.
Fourthly, by seeking the things of Others, more then his own: his life was wholly devoted to the profiting of Others.
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(13) doctrine (DIV2)
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Thus should wee shew our contempt of the world also, by vsing the world, as though wee vsed it not, 1. Cor. 7.31.
Thus should we show our contempt of the world also, by using the world, as though we used it not, 1. Cor. 7.31.
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(13) doctrine (DIV2)
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by not caring for the things of this life with distrustfull cares, Mat. 6. by not seeking great things for our selues,
by not caring for the things of this life with distrustful Cares, Mathew 6. by not seeking great things for our selves,
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(13) doctrine (DIV2)
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and by looking on the things of others, as well as our owne things, Phil ▪ 2.4. and by acknowledging of spirituall relations with our best affections.
and by looking on the things of Others, as well as our own things, Philip ▪ 2.4. and by acknowledging of spiritual relations with our best affections.
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(13) doctrine (DIV2)
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The fift vertue eminent in CHRIST, was Mercy:
The fift virtue eminent in CHRIST, was Mercy:
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(13) doctrine (DIV2)
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which hee shewed not onely by counsell, perswading his hearers to all sorts of mercy vpon all occasions, which he showed not only by counsel, persuading his hearers to all sorts of mercy upon all occasions,
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(13) doctrine (DIV2)
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but by his practise also, by healing both the soules and bodies of all sorts of diseases in all sorts of men, going about and doing good in all places, where he came:
but by his practice also, by healing both the Souls and bodies of all sorts of diseases in all sorts of men, going about and doing good in all places, where he Come:
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(13) doctrine (DIV2)
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This is a vertue in many Scriptures much vrged vpon Christians, Col. 2.12. Rom. 12. 1. Tim. 6. Iam. 3.17. and our mercy should haue the same praises, his had:
This is a virtue in many Scriptures much urged upon Christians, Col. 2.12. Rom. 12. 1. Tim. 6. Iam. 3.17. and our mercy should have the same praises, his had:
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First, it should be all sorts of mercy to soule and body: Secondly, wee should bee full of mercy:
First, it should be all sorts of mercy to soul and body: Secondly, we should be full of mercy:
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(13) doctrine (DIV2)
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Thirdly, wee should be ready to communicate, and distribute: Fourthly, it should bee with pitty and bowels of mercy.
Thirdly, we should be ready to communicate, and distribute: Fourthly, it should be with pity and bowels of mercy.
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(13) doctrine (DIV2)
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All this was in Christ, and is required of vs. The sixt vertue in Christ, was patience:
All this was in christ, and is required of us The sixt virtue in christ, was patience:
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(13) doctrine (DIV2)
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or obey, reiect the counsell of God, harden their hearts, and are therefore extremely miserable: for,
or obey, reject the counsel of God, harden their hearts, and Are Therefore extremely miserable: for,
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(13) doctrine (DIV2)
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This vertue wee are charged withall, and vrged to it by the example of Christ, Heb. 12.1, 2. And thus wee are to learne of him to bee a patient people, both for the matter, that wee endure the crosse, Luke 9.23. 1. Pet. 4.1. and 2.24. and for the manner, wee must suffer, as he did: First, with silence:
This virtue we Are charged withal, and urged to it by the Exampl of christ, Hebrew 12.1, 2. And thus we Are to Learn of him to be a patient people, both for the matter, that we endure the cross, Lycia 9.23. 1. Pet. 4.1. and 2.24. and for the manner, we must suffer, as he did: First, with silence:
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(13) doctrine (DIV2)
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hee was as a lambe dumbe before his shearer: Secondly, with subiection to Gods will: Father, thy will bee done:
he was as a lamb dumb before his shearer: Secondly, with subjection to God's will: Father, thy will be done:
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(13) doctrine (DIV2)
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so Dauid, I should haue beene patient, because thou didst it, Psal. 39. Thirdly, with long suffering:
so David, I should have been patient, Because thou didst it, Psalm 39. Thirdly, with long suffering:
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(13) doctrine (DIV2)
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Christ bare his crosse daily, and so shold we. Fourthly, with willingnes:
christ bore his cross daily, and so should we. Fourthly, with willingness:
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(13) doctrine (DIV2)
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wee must take vp our crosse, Luke 9. Christ despised the shame, Heb. 12. And the rather should wee bee formed vnto patience in all tribulations, because wee are,
we must take up our cross, Lycia 9. christ despised the shame, Hebrew 12. And the rather should we be formed unto patience in all tribulations, Because we Are,
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(13) doctrine (DIV2)
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first, sinfull creatures, and haue deserued our crosses: so did not Christ in his owne person:
First, sinful creatures, and have deserved our Crosses: so did not christ in his own person:
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(13) doctrine (DIV2)
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secondly, wee suffer not such extreme things, as Christ did:
secondly, we suffer not such extreme things, as christ did:
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(13) doctrine (DIV2)
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thirdly, wee haue reason to be silent in the euill day, because wee haue not such wisdome to speake, as Christ had.
Thirdly, we have reason to be silent in the evil day, Because we have not such Wisdom to speak, as christ had.
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(13) doctrine (DIV2)
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The seuenth vertue eminent in Christ, was his compassion to his enemies, which hee shewed diuers waies, as The Seventh virtue eminent in christ, was his compassion to his enemies, which he showed diverse ways, as
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(13) doctrine (DIV2)
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First, by praying for them on the crosse, when hee suffered the extremest things from them:
First, by praying for them on the cross, when he suffered the Extremest things from them:
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(13) doctrine (DIV2)
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Father, forgiue them, they know not what they doe. Secondly, by restraining reuiling, & reuenge: hee rendred not euill for euill, hee reuiled not againe, 1. Pet. 2.24. Rom. 15.3. He would not send fire from heauen vpon them, Luke 9.55.
Father, forgive them, they know not what they do. Secondly, by restraining reviling, & revenge: he rendered not evil for evil, he reviled not again, 1. Pet. 2.24. Rom. 15.3. He would not send fire from heaven upon them, Lycia 9.55.
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(13) doctrine (DIV2)
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Thirdly, by doing them all the good hee might: Hee instructed them with patience: He was the good Samaritane, that healed their wound, and was at cost with them.
Thirdly, by doing them all the good he might: He instructed them with patience: He was the good Samaritan, that healed their wound, and was At cost with them.
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(13) doctrine (DIV2)
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Fourthly, by receiuing them with gladnes, when they repented as hee did, the thiefe on the crosse.
Fourthly, by receiving them with gladness, when they repented as he did, the thief on the cross.
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Fiftly, by mourning for the hardnes of their hearts and impenitency: thus hee weepes ouer Ierusalem.
Fifty, by mourning for the hardness of their hearts and impenitency: thus he weeps over Ierusalem.
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(13) doctrine (DIV2)
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All this is required of vs, wee should pray for them that curse vs, Math. 5. We must not render reuiling for reuiling, 1. Pet. 3.9. and 2.24. wee should mourne for them in their miseries:
All this is required of us, we should pray for them that curse us, Math. 5. We must not render reviling for reviling, 1. Pet. 3.9. and 2.24. we should mourn for them in their misery's:
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so did Dauid, Psal. 35.13, 14. and wee should ouercome their euill with goodnes, as Rom. 12.19, 20. The eightth vertue in Christ, was harmelesnes and inoffensiuenes, and we are exhorted to vnrebukeablenes:
so did David, Psalm 35.13, 14. and we should overcome their evil with Goodness, as Rom. 12.19, 20. The eightth virtue in christ, was harmlessness and inoffensiuenes, and we Are exhorted to vnrebukeablenes:
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(13) doctrine (DIV2)
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the spirituall or supernaturall, is to Christ, calling vs to seek happinesse and blessednes in him. This is heer meant.
the spiritual or supernatural, is to christ, calling us to seek happiness and blessedness in him. This is her meant.
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(13) doctrine (DIV2)
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and to liue without offence, because wee are the sonnes of God, Phil. 2.15. and Christ requires in vs the innocency of doues, and for the same reason cōpares the godly to sheep ▪ Where I say, we should liue without offence, I meane, without giuing offence:
and to live without offence, Because we Are the Sons of God, Philip 2.15. and christ requires in us the innocency of Dove, and for the same reason compares the godly to sheep ▪ Where I say, we should live without offence, I mean, without giving offence:
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For Christ himselfe, that most innocent Lambe of God, was rebuked, and reproched, and reuiled, and so may the most godly Christians.
For christ himself, that most innocent Lamb of God, was rebuked, and reproached, and reviled, and so may the most godly Christians.
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(13) doctrine (DIV2)
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It is a blessed thing to bee reuiled for following goodnes, and for the Gospels sake.
It is a blessed thing to be reviled for following Goodness, and for the Gospels sake.
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The last vertue, which I recken in Christ, was, his loue to the godly:
The last virtue, which I reckon in christ, was, his love to the godly:
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which wee are required to imitate, Ephes. 5.7, 8. 1. Ioh. 3. Now there are diuers things wee should learne of Christ, in our loue to the godly. which we Are required to imitate, Ephesians 5.7, 8. 1. John 3. Now there Are diverse things we should Learn of christ, in our love to the godly.
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First, to loue them with a preuenting loue: For Christ loued vs first. Secondly, to loue them, though they bee our inferiors: so did Christ loue vs.
First, to love them with a preventing love: For christ loved us First. Secondly, to love them, though they be our inferiors: so did christ love us
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Thirdly, to loue them not withstanding their infirmities:
Thirdly, to love them not withstanding their infirmities:
ord, pc-acp vvi pno32 xx vvg po32 n2:
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Christ loued the Church, though shee bee black, Cantic. 1. and full of spots, and wrinkles, Eph. 5. Fourthly, to loue them feruently:
christ loved the Church, though she be black, Cantic. 1. and full of spots, and wrinkles, Ephesians 5. Fourthly, to love them fervently:
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Nothing should be too dear to part with for them:
Nothing should be too dear to part with for them:
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Christ shed his blood for our sakes, Eph. 5.2. 1. Ioh. 3. And withall wee should shew the feruency of our loue by defending them,
christ shed his blood for our sakes, Ephesians 5.2. 1. John 3. And withal we should show the fervency of our love by defending them,
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as Christ did his Disciples, and by Sympathy in all distresses, and temptations, as Christ hath a feeling of our infirmities, Heb. 4.15. so wee should bee like affectioned one to another, Rom. 12.15.
as christ did his Disciples, and by sympathy in all Distresses, and temptations, as christ hath a feeling of our infirmities, Hebrew 4.15. so we should be like affectioned one to Another, Rom. 12.15.
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And thus much of the first point.
And thus much of the First point.
cc av d pp-f dt ord n1.
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The second thing hence to be noted, is, that it is not enough to haue the vertues of Christ,
The second thing hence to be noted, is, that it is not enough to have the Virtues of christ,
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but wee must shew forth the vertues of Christ: Now wee shewe foorth the vertues of Christ diuers waies.
but we must show forth the Virtues of christ: Now we show forth the Virtues of christ diverse ways.
cc-acp pns12 vmb vvi av dt n2 pp-f np1: av pns12 vvb av dt n2 pp-f np1 j n2.
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First, By obseruing certaine publike solemnities, as by the vse of the Sacraments. First, By observing certain public solemnities, as by the use of the Sacraments.
ord, p-acp vvg j j n2, c-acp p-acp dt n1 pp-f dt n2.
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For therein we not onely remember the praises of Christ, till hee come againe, but also wee enter into bond with God for the imitation of the holines, which was in Christ.
For therein we not only Remember the praises of christ, till he come again, but also we enter into bound with God for the imitation of the holiness, which was in christ.
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Secondly, by Martyrdome, when wee can resolue to suffer the extremest things, rather then forsake our innocency.
Secondly, by Martyrdom, when we can resolve to suffer the Extremest things, rather then forsake our innocency.
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This makes men acknowledge the vertue of Christ in vs.
This makes men acknowledge the virtue of christ in us
np1 vvz n2 vvi dt n1 pp-f np1 p-acp pno12
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Thirdly, by the power of practice in our conuersation, and so to shew them foorth, is, 1. To practise them to the life:
Thirdly, by the power of practice in our Conversation, and so to show them forth, is, 1. To practice them to the life:
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To make a cleer impression of them in our works:
To make a clear impression of them in our works:
pc-acp vvi dt j n1 pp-f pno32 p-acp po12 n2:
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The word heere rendred to shew foorth, signifieth to preach, and so it may note, that we should practise those vertues so cleerely, that our liues might bee as so many Sermons vpon the life of Christ. 2. To practise them so, as others may obserue them:
The word Here rendered to show forth, signifies to preach, and so it may note, that we should practise those Virtues so clearly, that our lives might be as so many Sermons upon the life of christ. 2. To practice them so, as Others may observe them:
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and so it importes, that vpon all occasions in our conuersations, which are before other men, wee should be sure, not to bee wanting in those vertues,
and so it imports, that upon all occasions in our conversations, which Are before other men, we should be sure, not to be wanting in those Virtues,
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when wee are prouoked to the contrary vices.
when we Are provoked to the contrary vices.
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Quest. But may wee doe things for the show? Is not that Hypocrisy, and vainglory forbidden vnto Christians?Quest. But may we do things for the show? Is not that Hypocrisy, and vainglory forbidden unto Christians?
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Ans. There are some vertues, wee can neuer offend that waies by shewing them: as wee can neuer shew too much wisdome:Ans. There Are Some Virtues, we can never offend that ways by showing them: as we can never show too much Wisdom:
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we may be vainglorious in too much shew of our knowledge:
we may be vainglorious in too much show of our knowledge:
pns12 vmb vbi j p-acp av av-d vvi pp-f po12 n1:
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We may offend in bringing our zeale too much to the shew, but we can neuer shew to much true patience, or meeknesse,
We may offend in bringing our zeal too much to the show, but we can never show to much true patience, or meekness,
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or moderation of mind, wee may offend, in making shew of diuers duties of piety in the first table,
or moderation of mind, we may offend, in making show of diverse duties of piety in the First table,
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as almes, praier, fasting, Math. 6. But those vertues heere mentioned, may on all occasions bee lawfully held out to the best shew:
as alms, prayer, fasting, Math. 6. But those Virtues Here mentioned, may on all occasions be lawfully held out to the best show:
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But that I may expresse my selfe more distinctly, outward shews are then condemned, as sinfull, viz.
But that I may express my self more distinctly, outward shows Are then condemned, as sinful, viz.
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First, when sinfull things are shewed, as carnall passions, and railing, in stead, of true zeale. First, when sinful things Are showed, as carnal passion, and railing, in stead, of true zeal.
ord, c-crq j n2 vbr vvn, c-acp j n2, cc vvg, p-acp n1, pp-f j n1.
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Secondly, when secret duties are done openly, and for shew, as when priuate prayer and fasting is so performed,
Secondly, when secret duties Are done openly, and for show, as when private prayer and fasting is so performed,
ord, c-crq j-jn n2 vbr vdn av-j, cc p-acp n1, c-acp c-crq j n1 cc vvg vbz av vvn,
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as that others may manifestly obserue them, Mat. 6. Thirdly, when outward shewes are purposely affected:
as that Others may manifestly observe them, Mathew 6. Thirdly, when outward shows Are purposely affected:
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affection and hunting after applause is condemned.
affection and hunting After applause is condemned.
n1 cc vvg p-acp n1 vbz vvn.
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Fourthly, when care in lesser things is shewed, and the care of greater things is manifestly neglected, this hath grieuous irritation in it, and is Pharisaicall, Math. 23. Fiftly, when the things shewed, are done deceitfully:
Fourthly, when care in lesser things is showed, and the care of greater things is manifestly neglected, this hath grievous irritation in it, and is Pharisaical, Math. 23. Fifty, when the things showed, Are done deceitfully:
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such was the practice of Ananias, and Saphirah, Acts 5.
such was the practice of Ananias, and Sapphira, Acts 5.
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Sixtly, when men multiply the vse of the meanes of holines, but neglect the practice of it, Esay 1. Mic. 6. Seuenthly, when wee shew our gifts, of purpose to the contempt and disgrace of others, Rom. 12.16. Iam. 3.10. 1. Cor. 8.3. The vse briefly may be
Sixty, when men multiply the use of the means of holiness, but neglect the practice of it, Isaiah 1. Mic. 6. Seuenthly, when we show our Gifts, of purpose to the contempt and disgrace of Others, Rom. 12.16. Iam. 3.10. 1. Cor. 8.3. The use briefly may be
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First, for humiliation, and so first vnto vngodly men in the Church that professe the seruice of Christ, First, for humiliation, and so First unto ungodly men in the Church that profess the service of christ,
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when we are called by the grace of Iesus Christ, and partly thereby guiding vs to the knowledge of that work of God, which may assure vs of our interest in the former prerogatiues.
when we Are called by the grace of Iesus christ, and partly thereby guiding us to the knowledge of that work of God, which may assure us of our Interest in the former prerogatives.
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and claime the priuiledges of Christians, and yet in stead of shewing foorth the vertue of Christ, shew foorth the wickednes of the Diuel, by their lewd conuersation causing the name of God to bee blasphemed by Papists,
and claim the privileges of Christians, and yet in stead of showing forth the virtue of christ, show forth the wickedness of the devil, by their lewd Conversation causing the name of God to be blasphemed by Papists,
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and Atheists, and all sorts of Hereticks, and Sectaries, by their whoredomes, swearing, malice, drunkennesse, and the lusts of their father the diuell; and those of all sorts.
and Atheists, and all sorts of Heretics, and Sectaries, by their whoredoms, swearing, malice, Drunkenness, and the Lustiest of their father the Devil; and those of all sorts.
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These are they that carry Christ about in scorn, to be derided of the enemies of the truth:
These Are they that carry christ about in scorn, to be derided of the enemies of the truth:
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for, when with their words they professe Christ, by their works they deny him themselues, and cause him to bee denied by others.
for, when with their words they profess christ, by their works they deny him themselves, and cause him to be denied by Others.
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Were there not a remnant that bear the Image of Christ in sincerity, who would euer imbrace a religion that were professed by men of such wicked conuersation? Secondly, it should exceedingly humble scandalous Professers, that would haue the world think better of them than of the former sort,
Were there not a remnant that bear the Image of christ in sincerity, who would ever embrace a Religion that were professed by men of such wicked Conversation? Secondly, it should exceedingly humble scandalous Professers, that would have the world think better of them than of the former sort,
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and yet become grieuous to men by their vile offenses.
and yet become grievous to men by their vile offenses.
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Thirdly, vnfruitfull Christians, which lie in a continuall barrenness, whose ground is alwaies fallow, haue but little consolation from hence:
Thirdly, unfruitful Christians, which lie in a continual Barrenness, whose ground is always fallow, have but little consolation from hence:
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for, though they are better than the former, in that they are not openly wicked,
for, though they Are better than the former, in that they Are not openly wicked,
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yet they fall short of their duty heer, because they do not more effectually shew forth the graces of Christ.
yet they fallen short of their duty her, Because they do not more effectually show forth the graces of christ.
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And that there may bee a healing of this error, they must mend, first, their ignorance,
And that there may be a healing of this error, they must mend, First, their ignorance,
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and pray to GOD to teach them to profit:
and pray to GOD to teach them to profit:
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secondly, their slothfulnesse, rowzing vp themselues to more zeale of good works, and care to answer the opportunities of well-doing. Vse 2. Secondly, for instruction.
secondly, their slothfulness, rousing up themselves to more zeal of good works, and care to answer the opportunities of welldoing. Use 2. Secondly, for instruction.
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All that loue the Lord Iesus, should hence be perswaded to increase in all care of well-dooing,
All that love the Lord Iesus, should hence be persuaded to increase in all care of welldoing,
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and study how to shew forth the light of their workes before men; and the rather, because, 1. They haue receiued such singular mercy from the Lord.
and study how to show forth the Light of their works before men; and the rather, Because, 1. They have received such singular mercy from the Lord.
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2. They shall heerby glorifie their heauenly Father, and make Religion to be well-spoken of, Phil. 2.15, 16. 2. Thes. 3.21. and put to silence the ignorance of the foolish: 2. They shall hereby Glorify their heavenly Father, and make Religion to be well-spoken of, Philip 2.15, 16. 2. Thebes 3.21. and put to silence the ignorance of the foolish:
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we should be as tender of the honour of our profession, as of our owne honour. 3. They shall heerby wonderfully establish their owne harts in the assurance of their calling and election, 1. Iohn 1.5, 6. 2. Pet. 1.5.
we should be as tender of the honour of our profession, as of our own honour. 3. They shall hereby wonderfully establish their own hearts in the assurance of their calling and election, 1. John 1.5, 6. 2. Pet. 1.5.
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All which shewes, that we haue great reason seriously to study the doctrine of our calling by Iesus Christ.
All which shows, that we have great reason seriously to study the Doctrine of our calling by Iesus christ.
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(13) doctrine (DIV2)
1471
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Calling is either personall, or naturall, or spirituall, or supernaturall. The personall calling is to some office; Calling is either personal, or natural, or spiritual, or supernatural. The personal calling is to Some office;
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to 10. and much increase their owne contentment, and joy in the Lord, 1. Cor. 15.58. 4. They shall haue a full and plentifull reward in the day of the Lord, Rom. 2.7, 8, 9, 10, 11. 5. The hearts of their Teachers shall bee heerby filled with ioy,
to 10. and much increase their own contentment, and joy in the Lord, 1. Cor. 15.58. 4. They shall have a full and plentiful reward in the day of the Lord, Rom. 2.7, 8, 9, 10, 11. 5. The hearts of their Teachers shall be hereby filled with joy,
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when they see they haue not laboured in vain, Phil. 2.16. 2. Cor. 3.1, 2, 3. Of him that, &c. ]
when they see they have not laboured in vain, Philip 2.16. 2. Cor. 3.1, 2, 3. Of him that, etc. ]
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In the third place, it may bee heer considered of, why those vertues, shewed forth by Christians, are yet called the vertues of Christ.
In the third place, it may be her considered of, why those Virtues, showed forth by Christians, Are yet called the Virtues of christ.
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For answer whereunto, we may be informed, that they are the vertues of Christ in diuers respects.
For answer whereunto, we may be informed, that they Are the Virtues of christ in diverse respects.
p-acp n1 c-crq, pns12 vmb vbi vvn, cst pns32 vbr dt n2 pp-f np1 p-acp j n2.
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First, because they are such vertues as are had onely by such as bee in Christ by effectuall calling: First, Because they Are such Virtues as Are had only by such as be in christ by effectual calling:
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for, all the Wicked are strangers from the life of God. Secondly, because they are receiued from the Spirit of Christ:
for, all the Wicked Are Strangers from the life of God. Secondly, Because they Are received from the Spirit of christ:
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of his fulness we haue all receiued these graces, Iohn 1.14. Eph. 1.21. Thirdly, because they are shewed forth for his glory.
of his fullness we have all received these graces, John 1.14. Ephesians 1.21. Thirdly, Because they Are showed forth for his glory.
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All our gifts and seruices are deuoted to the glory of Christ: as they are in him, so they are for him.
All our Gifts and services Are devoted to the glory of christ: as they Are in him, so they Are for him.
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Lastly, I think they may be called the vertues of Christ, because they resemble his vertues:
Lastly, I think they may be called the Virtues of christ, Because they resemble his Virtues:
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as the picture of a man is called by the name of the man himself.
as the picture of a man is called by the name of the man himself.
c-acp dt n1 pp-f dt n1 vbz vvn p-acp dt n1 pp-f dt n1 px31.
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And the consideration heerof should the more incite vs to the care of these vertues, seeing wee are heer to follow no worse a patterne than the example of the Lord Iesus himself:
And the consideration hereof should the more incite us to the care of these Virtues, seeing we Are her to follow no Worse a pattern than the Exampl of the Lord Iesus himself:
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and withall, we should be the more humble, when wee haue had and done all we can, seeing we haue nothing but what we haue receiued.
and withal, we should be the more humble, when we have had and done all we can, seeing we have nothing but what we have received.
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And since all should be for his glory, we haue reason to say at the best, Wee are vnprofitable seruants.
And since all should be for his glory, we have reason to say At the best, we Are unprofitable Servants.
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And withall, it should comfort vs against the sense of our infirmities, to consider, how weak soeuer wee haue been;
And withal, it should Comfort us against the sense of our infirmities, to Consider, how weak soever we have been;
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yet our gifts are acknowledged for the vertues of Christ himself;
yet our Gifts Are acknowledged for the Virtues of christ himself;
av po12 n2 vbr vvn p-acp dt n2 pp-f np1 px31;
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and, by the benefit of Christ's intercession, are accepted of God, as if they had bin found in the person of Christ himself. Thus of the third point. He that hath called you. ]
and, by the benefit of Christ's Intercession, Are accepted of God, as if they had been found in the person of christ himself. Thus of the third point. He that hath called you. ]
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The fourth thing to be noted, is this Periphrasis heer giuen of Christ.
The fourth thing to be noted, is this Periphrasis her given of christ.
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In stead of saying, the vertues of Christ, hee saith, the vertues of him that called you;
In stead of saying, the Virtues of christ, he Says, the Virtues of him that called you;
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which he doth of purpose to exalt the praise of the gifts of God in our calling;
which he does of purpose to exalt the praise of the Gifts of God in our calling;
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and partly to shew, that we enter vpon the possession of the former prerogatiues, the most of them,
and partly to show, that we enter upon the possession of the former prerogatives, the most of them,
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And so the calling of a Christian is to bee reckoned among the gifts or endowments God bestowes vpon his people:
And so the calling of a Christian is to be reckoned among the Gifts or endowments God bestows upon his people:
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which that wee may distinctly vnderstand according to the order of them, there are seuen gifts of God. First, vocation;
which that we may distinctly understand according to the order of them, there Are seuen Gifts of God. First, vocation;
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by which he calls men out of the world, into the Church. Secondly, iustification;
by which he calls men out of the world, into the Church. Secondly, justification;
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by which he forgiues the Called their sins, and clothes them with the rich Robe of Christ's righteousnes. Thirdly, sanctification;
by which he forgives the Called their Sins, and clothes them with the rich Robe of Christ's righteousness. Thirdly, sanctification;
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by which he qualifies their nature with all heauenly gifts necessary for their saluation. Fourthly, adoption;
by which he Qualifies their nature with all heavenly Gifts necessary for their salvation. Fourthly, adoption;
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by which hee acknowledgeth and receiueth them for his sonnes and heirs. Fiftly, Christian liberty;
by which he acknowledgeth and receiveth them for his Sons and Heirs. Fifty, Christian liberty;
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by which hee frees them from all things that might hold them in bondage, or in a seruile condition;
by which he frees them from all things that might hold them in bondage, or in a servile condition;
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as, from the rigour and curse of the Law, from the dominion of sinne, from the burden of Moses ceremonies,
as, from the rigour and curse of the Law, from the dominion of sin, from the burden of Moses ceremonies,
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and humane traditions, and from those seruile fears in God's seruice, bred by the spirit of bondage. Sixtly, consolation;
and humane traditions, and from those servile fears in God's service, bred by the Spirit of bondage. Sixty, consolation;
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by which he keeps them in this happy condition:
by which he keeps them in this happy condition:
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which hee performeth three waies. 1. By defending them against all aduersaries. 2. By deliuering them out of their many troubles in their militant estate. 3. By bestowing vpon them the gifts of perseuerance to the end, and for euer. Seuenthly, temporall blessings;
which he Performeth three ways. 1. By defending them against all Adversaries. 2. By delivering them out of their many Troubles in their militant estate. 3. By bestowing upon them the Gifts of perseverance to the end, and for ever. Seuenthly, temporal blessings;
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by which hee furnisheth them for this present life. The six first of these, are gifts principall: the last is but accessary.
by which he furnisheth them for this present life. The six First of these, Are Gifts principal: the last is but accessary.
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The three first are the chief gifts: and the three next are such as arise out of the first.
The three First Are the chief Gifts: and the three next Are such as arise out of the First.
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Now, this work of calling men into the church, is either externall or internall. By the externall, men are called into the visible Church:
Now, this work of calling men into the Church, is either external or internal. By the external, men Are called into the visible Church:
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by the internall, men are cald into the inuisible Church. And that we may conceiue of this distinctly;
by the internal, men Are called into the invisible Church. And that we may conceive of this distinctly;
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in respect of calling, all men may be cast into foure companies. First, some are not called at all any way by the Gospell;
in respect of calling, all men may be cast into foure companies. First, Some Are not called At all any Way by the Gospel;
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as, many of the Pagans, &c. Secondly, some are called onely externally; as, those in Mat. 20. Many called, but fewe chosen.
as, many of the Pagans, etc. Secondly, Some Are called only externally; as, those in Mathew 20. Many called, but few chosen.
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Thirdly, some are called internally onely; as, the thief on the Crosse. Fourthly, some are called both internally and externally:
Thirdly, Some Are called internally only; as, the thief on the Cross. Fourthly, Some Are called both internally and externally:
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so the Elect of God for the most part and ordinarily. It is the last sort of men, that are vnderstood heere.
so the Elect of God for the most part and ordinarily. It is the last sort of men, that Are understood Here.
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Now that this work of God calling vs, may in the order of working bee more cleerely vnderstood, we may conceiue it thus:
Now that this work of God calling us, may in the order of working bee more clearly understood, we may conceive it thus:
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The first cause, is Gods loue of men, his kindnes and loue to men, as the Apostle calles it, Tit. 3.4. The First cause, is God's love of men, his kindness and love to men, as the Apostle calls it, Tit. 3.4.
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First, that God conceiues in himself a compassionate loue of man, lying in his extreme naturall distresse.
First, that God conceives in himself a compassionate love of man, lying in his extreme natural distress.
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Secondly, Christ then as Mediator laies the ground of this calling, and so he doth two waies.
Secondly, christ then as Mediator lays the ground of this calling, and so he does two ways.
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First, by remoouing what might hinder the work, as the displeasure of God, and the curse of the Law, which he did, by being made sin for vs, 2. Cor. 5.22.
First, by removing what might hinder the work, as the displeasure of God, and the curse of the Law, which he did, by being made since for us, 2. Cor. 5.22.
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Secondly, by purchasing, and bringing to light immortality, and also the people that should possesse it, which purchase he made with his owne bloud, Acts. 20.28. 2 Tim. 1.9, 10.
Secondly, by purchasing, and bringing to Light immortality, and also the people that should possess it, which purchase he made with his own blood, Acts. 20.28. 2 Tim. 1.9, 10.
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Thirdly, then God sends the Word of reconciliation, furnishing men with gifts to preach the Gospell,
Thirdly, then God sends the Word of reconciliation, furnishing men with Gifts to preach the Gospel,
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and so vseth their ministery of reconciliation, as the onely ordinary meanes of calling men, 2. Cor. 5.18, 19. Rom. 10.14, 17.
and so uses their Ministry of reconciliation, as the only ordinary means of calling men, 2. Cor. 5.18, 19. Rom. 10.14, 17.
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Fourthly, the Spirit of Christ doth inwardly perswade the harts of men to receiue the Word,
Fourthly, the Spirit of christ does inwardly persuade the hearts of men to receive the Word,
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and so to be reconciled to God.
and so to be reconciled to God.
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The vse of this doctrine of our Christian calling may serue both for instruction, and for terror: The use of this Doctrine of our Christian calling may serve both for instruction, and for terror:
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for instruction, and so it may teach,
for instruction, and so it may teach,
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First, vnregenerate men in the Church, as euer they would bee saued, to awake to the care of of their calling, Eph. 5.14. and to bee entreated while they haue the ministry of reconciliation, 2. Cor. 5.20. and to open, when Christ knocks. Reu. 3.21. taking heede, they be not as the horse or Mule, Psal. 32.9.
First, unregenerate men in the Church, as ever they would be saved, to awake to the care of of their calling, Ephesians 5.14. and to be entreated while they have the Ministry of reconciliation, 2. Cor. 5.20. and to open, when christ knocks. Reu. 3.21. taking heed, they be not as the horse or Mule, Psalm 32.9.
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and that they may prosper in this work of their calling, they must looke to two things. 1. That they be not hardned through the deceitfulnes of sin, Heb. 3.13. 2. That they despise not professing,
and that they may prosper in this work of their calling, they must look to two things. 1. That they be not hardened through the deceitfulness of since, Hebrew 3.13. 2. That they despise not professing,
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but account the feet of them that bring the glad tidings, to be beautifull, Esay 52.9.
but account the feet of them that bring the glad tidings, to be beautiful, Isaiah 52.9.
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There are foure reasons assigned by the Apostle, Heb. 3, &c. Fourthly, why men should be ruled,
There Are foure Reasons assigned by the Apostle, Hebrew 3, etc. Fourthly, why men should be ruled,
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when Christ graunts them the meanes.
when christ grants them the means.
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First, because it is to day, they know not, how long they shall haue the meanes, Heb. 3.7, &c.
First, Because it is to day, they know not, how long they shall have the means, Hebrew 3.7, etc.
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Secondly, because of all deceits, it is most miserable to bee deceiued of the things offred vs in the Gospel, verse 13.
Secondly, Because of all Deceits, it is most miserable to be deceived of the things offered us in the Gospel, verse 13.
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Thirdly, because God is extremely grieued, and prouoked by our neglects herein, verse 16.
Thirdly, Because God is extremely grieved, and provoked by our neglects herein, verse 16.
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Fourthly, because else we shall faile of the promise of entring into his rest, Heb. 4.1, 2.
Fourthly, Because Else we shall fail of the promise of entering into his rest, Hebrew 4.1, 2.
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Secondly, godly men should hence learne diuers things. First, to be diligent aboue all things to make their calling sure:
Secondly, godly men should hence Learn diverse things. First, to be diligent above all things to make their calling sure:
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now there be diuers signes of a true effectuall calling, such as these:
now there be diverse Signs of a true effectual calling, such as these:
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As 1. The opening of the heart to receiue the Word of God, and to attend the things which are spoken, Acts 16.14. whereby they are inabled to heare, as the learned, Esaiah 51.6. 2. The wearines of heart vnder the burthen of sin, Math. 11.29.
As 1. The opening of the heart to receive the Word of God, and to attend the things which Are spoken, Acts 16.14. whereby they Are enabled to hear, as the learned, Isaiah 51.6. 2. The weariness of heart under the burden of since, Math. 11.29.
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& 9.13. 3. The answere of the heart to the voice of Christ, consenting to obey,
& 9.13. 3. The answer of the heart to the voice of christ, consenting to obey,
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and to enter into couenant with God, Esaiah 1.18, 19. 4. The taking away of the detestable things,
and to enter into Covenant with God, Isaiah 1.18, 19. 4. The taking away of the detestable things,
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& their abominations from them, Ezech. 11.17, 21. Col. 2.11.
& their abominations from them, Ezekiel 11.17, 21. Col. 2.11.
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5. The knitting of the heart to the godly. 6. The remoouing of the stony heart, 5. The knitting of the heart to the godly. 6. The removing of the stony heart,
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and the planting of the heart of flesh, Ezech. 11.19. 7. The vertues of Christ,
and the planting of the heart of Flesh, Ezekiel 11.19. 7. The Virtues of christ,
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as in the coherence in this text. 8. In generall, the truth of our calling appears by the demonstration of the spirit & power.
as in the coherence in this text. 8. In general, the truth of our calling appears by the demonstration of the Spirit & power.
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The holy Ghost quickning the heart to new obedience, called the manifestation of the spirit. Secondly, it should teach them to striue to walk worthy their calling:
The holy Ghost quickening the heart to new Obedience, called the manifestation of the Spirit. Secondly, it should teach them to strive to walk worthy their calling:
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for the manifestation of the spirit was giuen to profit withal:
for the manifestation of the Spirit was given to profit withal:
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& we are therfore called, that we might be to the praise of his rich grace.
& we Are Therefore called, that we might be to the praise of his rich grace.
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Now that we may walk in some measure, as becomes this great gift of God;
Now that we may walk in Some measure, as becomes this great gift of God;
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First, wee should be humble, and not wise in our own conceit, though hardnes lye yet vpon the hearts of some, Rom. 11.25, 30, 31. For the winde blowes where it listeth, First, we should be humble, and not wise in our own conceit, though hardness lie yet upon the hearts of Some, Rom. 11.25, 30, 31. For the wind blows where it lists,
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and the Spirit of Christ workes where and when it pleaseth him, Iohn 3. and wee haue nothing, but what wee haue receiued.
and the Spirit of christ works where and when it Pleases him, John 3. and we have nothing, but what we have received.
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Secondly, wee should bee exceeding thankfull to God for his rich grace in our calling:
Secondly, we should be exceeding thankful to God for his rich grace in our calling:
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And the rather, 1. Because this is no common fauour, but in speciall grace communicated to vs:
And the rather, 1. Because this is no Common favour, but in special grace communicated to us:
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For no man commeth, but whom the Father draweth. 2. Because it was done without respect of our owne works, without al desert on our part. 2. Tim. 1.9.
For no man comes, but whom the Father draws. 2. Because it was done without respect of our own works, without all desert on our part. 2. Tim. 1.9.
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For God called vs, that were worldly, carnall, naturall, & sinfull men, strangers from the life of God, dead in sins, seruing the lusts,
For God called us, that were worldly, carnal, natural, & sinful men, Strangers from the life of God, dead in Sins, serving the Lustiest,
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and diuers pleasures, yea such as neuer sought God, wee were miserable sinners, Ephes. 2.1, 12. Mat. 13. 3. Because of the meanes and manner of our calling:
and diverse pleasures, yea such as never sought God, we were miserable Sinners, Ephesians 2.1, 12. Mathew 13. 3. Because of the means and manner of our calling:
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An excellent work, when such workmen are needfull to it, and in this work the ministration of the spirit exceedes in glory, 2. Cor. 3.7, 8. and it is a holy calling, wherewith hee hath called vs, 2. Tim. 1.9. 4. Because they are so great happinesses, to which hee hath called vs:
an excellent work, when such workmen Are needful to it, and in this work the ministration of the Spirit exceeds in glory, 2. Cor. 3.7, 8. and it is a holy calling, wherewith he hath called us, 2. Tim. 1.9. 4. Because they Are so great Happinesses, to which he hath called us:
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As to the fellowship of his Sonne: To be sonnes, and heires with him, 1. Cor. 1.7. and to a Kingdome, and so great glory, 1. Thes. 2.12. 2. Thes. 2.14. 5. Because Gods gifts and calling are without repentance:
As to the fellowship of his Son: To be Sons, and Heirs with him, 1. Cor. 1.7. and to a Kingdom, and so great glory, 1. Thebes 2.12. 2. Thebes 2.14. 5. Because God's Gifts and calling Are without Repentance:
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Hee will neuer repent, that hee hath so called vs, Rom. 11.29. Esay 54.7, 8, 9, 10. Iam. 1.17.
He will never Repent, that he hath so called us, Rom. 11.29. Isaiah 54.7, 8, 9, 10. Iam. 1.17.
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And thus of the second way, by which wee should shew our selues desirous to walk worthy of our calling.
And thus of the second Way, by which we should show our selves desirous to walk worthy of our calling.
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3. Wee should shew this by well doing, we must bee carefull to maintaine good works, Tit. 3.8.
3. we should show this by well doing, we must be careful to maintain good works, Tit. 3.8.
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For wee were called, that we might serue him in holinesse and righteousnesse all the daies of our life, Luke 1.74, 75. 4. Wee should therefore liue contentedly, when wee are assured of the work of Christ in calling vs with such a calling.
For we were called, that we might serve him in holiness and righteousness all the days of our life, Lycia 1.74, 75. 4. we should Therefore live contentedly, when we Are assured of the work of christ in calling us with such a calling.
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Iacob should not now bee ashamed, nor his face wax pale, Esay 29.23, 24.Iacob should not now be ashamed, nor his face wax pale, Isaiah 29.23, 24.
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5. Wee should in our particular bee carefull to rest where wee are, in the doctrine wee haue learned,
5. we should in our particular bee careful to rest where we Are, in the Doctrine we have learned,
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and beene taught, and not bee carried about with euery wind of Doctrine, Eph. 4.11, 12, 14.
and been taught, and not be carried about with every wind of Doctrine, Ephesians 4.11, 12, 14.
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Thus, as the vses are common to the Godly in generall.
Thus, as the uses Are Common to the Godly in general.
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Thirdly, Ministers in particular from the consideration of this doctrine of our calling by Iesus Christ, should learne to preach Christ,
Thirdly, Ministers in particular from the consideration of this Doctrine of our calling by Iesus christ, should Learn to preach christ,
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and him crucified, and to deny the excellency of wisdome, or words, that mens faith may bee in the power of Christ:
and him Crucified, and to deny the excellency of Wisdom, or words, that men's faith may be in the power of christ:
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It is Christ must giue them increase ▪ they should learne of Paul, 1. Cor. 2.2, 4, 5. One thing by the way I might note concerning the time of our calling:
It is christ must give them increase ▪ they should Learn of Paul, 1. Cor. 2.2, 4, 5. One thing by the Way I might note Concerning the time of our calling:
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we should not bee curious about that, to knowe the day or hower, when it was,
we should not be curious about that, to know the day or hour, when it was,
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but wee must rest satisfied to know, that wee are the Called of Iesus Christ. And thus of the vses for instruction.
but we must rest satisfied to know, that we Are the Called of Iesus christ. And thus of the uses for instruction.
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Vse 3. Hence also may bee concluded much terror to wicked men, that are not called, in that this work of calling is the dore of all grace communicated to vs:Use 3. Hence also may be concluded much terror to wicked men, that Are not called, in that this work of calling is the door of all grace communicated to us:
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Now wicked men not called, are of two sortes: first, some outwardly refuse their calling: secondly, some seem to obey it, but it is not effectually:
Now wicked men not called, Are of two sorts: First, Some outwardly refuse their calling: secondly, Some seem to obey it, but it is not effectually:
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both are in miserable case, but not both alike: For the later are neere the Kingdome of God many times.
both Are in miserable case, but not both alike: For the later Are near the Kingdom of God many times.
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Secondly, they are in danger to bee left, and forsaken of God, and haue the meanes taken from them, Iohn 12.39.
Secondly, they Are in danger to be left, and forsaken of God, and have the means taken from them, John 12.39.
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Thirdly, God will prouoke them many times to ielousie, by calling a people to himselfe, whom they account foolish, Rom. 10.19.
Thirdly, God will provoke them many times to jealousy, by calling a people to himself, whom they account foolish, Rom. 10.19.
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especially when they haue rebelled against the means, Ezech. 3.6, 7. Fourthly, God will laugh at the calamity of such men, Prou. 1.26. Fiftly, and they may bee taken away with sudden destruction, Prou. 1.17.
especially when they have rebelled against the means, Ezekiel 3.6, 7. Fourthly, God will laugh At the calamity of such men, Prou. 1.26. Fifty, and they may be taken away with sudden destruction, Prou. 1.17.
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Sixtly, if they call to God, it may be, hee will not answer heereafter, Prou. 1.28, 29, 30. Seuenthly, if they liue in prosperity, that shall destroy them, Prou. 1.31.
Sixty, if they call to God, it may be, he will not answer hereafter, Prou. 1.28, 29, 30. Seuenthly, if they live in Prosperity, that shall destroy them, Prou. 1.31.
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Eightly, the dust of the feet of Gods seruants shall witnesse against them in the day of Christ,
Eighth, the dust of the feet of God's Servants shall witness against them in the day of christ,
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and then they shall bee fearefully punished.
and then they shall be fearfully punished.
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Now there are another sort of wicked men, that are called externally, and in some respect internally too, and yet are not right: Now there Are Another sort of wicked men, that Are called externally, and in Some respect internally too, and yet Are not right:
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such as haue temporary grace, doe obey their calling after a sort, and for a time;
such as have temporary grace, do obey their calling After a sort, and for a time;
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for they assent vnto a part of the Word of God, which they receiue with ioy:
for they assent unto a part of the Word of God, which they receive with joy:
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and this is called a taste of the good word of God:
and this is called a taste of the good word of God:
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they may also bee perswaded to leaue diuers sinnes, as Herod was, and may bee indued with diuers graces of the spirit, which they had not before, Heb. 6.4, 5. Now this calling yet is not that effectuall inward calling, which is in Gods Elect. For they receiue not the promise of grace in Christ to them in particular, to rely vpon it,
they may also be persuaded to leave diverse Sins, as Herod was, and may be endued with diverse graces of the Spirit, which they had not before, Hebrew 6.4, 5. Now this calling yet is not that effectual inward calling, which is in God's Elect. For they receive not the promise of grace in christ to them in particular, to rely upon it,
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nor are they perswaded to for sake all sinne, nor haue they any one sauing grace, which is in the godly:
nor Are they persuaded to for sake all sin, nor have they any one Saving grace, which is in the godly:
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Now these men are miserable, because they are not truly called;
Now these men Are miserable, Because they Are not truly called;
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and the more, first, because they were neere the Kingdome of God, and yet want it:
and the more, First, Because they were near the Kingdom of God, and yet want it:
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secondly, because they will bee the hardlier drawne to see their miseries: Harlots and Publicanes may enter into the Kingdome of heauen before them.
secondly, Because they will be the hardlier drawn to see their misery's: Harlots and Publicans may enter into the Kingdom of heaven before them.
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Hitherto of our calling, and so of the positiue descriptiō of the happines of a Christian:
Hitherto of our calling, and so of the positive description of the happiness of a Christian:
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the cōparatiue followes in the last words of this verse, & the whole 10. v. where the Apostle intends to shew thē their happines now in Christ in cōparison of that miserable estate they liued in before:
the comparative follows in the last words of this verse, & the Whole 10. v. where the Apostle intends to show them their happiness now in christ in comparison of that miserable estate they lived in before:
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so that hee compares the estate of a Christian in grace with the estate of a Christian in nature:
so that he compares the estate of a Christian in grace with the estate of a Christian in nature:
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and this he doth, first, in metaphoricall termes, in the end of this verse:
and this he does, First, in metaphorical terms, in the end of this verse:
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and then in plaine words, verse 10. In this verse hee compares their misery to darknes,
and then in plain words, verse 10. In this verse he compares their misery to darkness,
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and their happines to maruellous light. Out of darknes. ] From the generall consideration of all the words, two things may bee obserued.
and their happiness to marvelous Light. Out of darkness. ] From the general consideration of all the words, two things may be observed.
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(13) doctrine (DIV2)
1523
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First, that it is profitable euen for godly men to bee put in minde of the misery they were in by nature.
First, that it is profitable even for godly men to be put in mind of the misery they were in by nature.
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(13) doctrine (DIV2)
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For the consideration heereof may 1. Keepe them humble, to remember how vile they haue beene. 2. Quicken them, to the reformation of the sinne that yet hangs vpon them, Col. 3.5, 6, 7, 8. 3. Work compassion in them towards others, that lye yet in their sins,
For the consideration hereof may 1. Keep them humble, to Remember how vile they have been. 2. Quicken them, to the Reformation of the sin that yet hangs upon them, Col. 3.5, 6, 7, 8. 3. Work compassion in them towards Others, that lie yet in their Sins,
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(13) doctrine (DIV2)
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and teach them to deale meekely with them, Tit. 3.2, 3. 4. Make them more watchfull, to look on a nature which hath beene so vile. 5. Quicken them to redeem the time they haue spent in the seruice of sinne, 1. Pet. 4.3. 6. It should set the greater price vpon our happines in Christ,
and teach them to deal meekly with them, Tit. 3.2, 3. 4. Make them more watchful, to look on a nature which hath been so vile. 5. Quicken them to Redeem the time they have spent in the service of sin, 1. Pet. 4.3. 6. It should Set the greater price upon our happiness in christ,
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(13) doctrine (DIV2)
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and so is the consideration vsed heere.
and so is the consideration used Here.
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(13) doctrine (DIV2)
1526
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Secondly, that a mind, that is truly cured of sinne, can easily beare the remembrance of it, as it is past:
Secondly, that a mind, that is truly cured of sin, can Easily bear the remembrance of it, as it is past:
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(13) doctrine (DIV2)
1527
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A man that hath beene wounded in his arme, will endure you to gripe him, when hee is well healed:
A man that hath been wounded in his arm, will endure you to gripe him, when he is well healed:
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(13) doctrine (DIV2)
1527
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A signe he is not well healed, when hee cannot bee touched: so is it with sinners. Thus in Generall.
A Signen he is not well healed, when he cannot be touched: so is it with Sinners. Thus in General.
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(13) doctrine (DIV2)
1527
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The first thing then to be considered of, is the misery of men by nature expressed in the word darknes. Darknesse. ]
The First thing then to be considered of, is the misery of men by nature expressed in the word darkness. Darkness. ]
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(13) doctrine (DIV2)
1529
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The darknes that is in the world, is not all of a sort:
The darkness that is in the world, is not all of a sort:
dt n1 cst vbz p-acp dt n1, vbz xx d pp-f dt n1:
(13) doctrine (DIV2)
1531
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For there is, first, darknes vpon the earth, which is nothing but the absence of the light of the Sunne. For there is, First, darkness upon the earth, which is nothing but the absence of the Light of the Sun.
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(13) doctrine (DIV2)
1531
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Secondly, there is darknes vpon the outward estates of men in the world, and that is the darknes of affliction:
Secondly, there is darkness upon the outward estates of men in the world, and that is the darkness of affliction:
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(13) doctrine (DIV2)
1531
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Now afflictions are called darknes in diuers respects: As, first in respect of the cause: when they fall vpon men by the anger of God:
Now afflictions Are called darkness in diverse respects: As, First in respect of the cause: when they fallen upon men by the anger of God:
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(13) doctrine (DIV2)
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The want of the light of Gods countenance, is miserable darknes: the absence of the Sunne cannot make a worse darknes.
The want of the Light of God's countenance, is miserable darkness: the absence of the Sun cannot make a Worse darkness.
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(13) doctrine (DIV2)
1531
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Secondly, in respect of the effects, because afflictions darken the outward glory of mans estate, and withall breed sorrow and anguish, and the clouds and storms of discomfort and grief;
Secondly, in respect of the effects, Because afflictions darken the outward glory of men estate, and withal breed sorrow and anguish, and the Clouds and storms of discomfort and grief;
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(13) doctrine (DIV2)
1531
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and, for the time, depriue the heart of lightsomnesse and ioy. Of both these respects, may the words of the Prophet Esay be vnderstood, Esay 5.30. and 8.22.
and, for the time, deprive the heart of lightsomnesse and joy. Of both these respects, may the words of the Prophet Isaiah be understood, Isaiah 5.30. and 8.22.
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(13) doctrine (DIV2)
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and walk-on in darknes, Eph. 4.17. 1. Iohn 2.9. Psal. 82.5. It is a continual night with them:
and walk-on in darkness, Ephesians 4.17. 1. John 2.9. Psalm 82.5. It is a continual night with them:
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(13) doctrine (DIV2)
1539
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And so God creates darknes as a punishment, vpon all occasions, for sinne, Esay 45.7. Afflictions may bee compared to darknes in respect of another effect, and that is the amazement bred in the heart;
And so God creates darkness as a punishment, upon all occasions, for sin, Isaiah 45.7. Afflictions may be compared to darkness in respect of Another Effect, and that is the amazement bred in the heart;
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(13) doctrine (DIV2)
1531
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by which, the afflicted is vnable to see a way out of distresse, and vnresolued either how to take it,
by which, the afflicted is unable to see a Way out of distress, and unresolved either how to take it,
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(13) doctrine (DIV2)
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or what means to vse for deliuerance.
or what means to use for deliverance.
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(13) doctrine (DIV2)
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Thus it is a curse vpon wicked men, that their waies are made dark, Psal. 35.6.
Thus it is a curse upon wicked men, that their ways Are made dark, Psalm 35.6.
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(13) doctrine (DIV2)
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Thirdly, afflictions are called darknes when they are secret and hidden, and fal vpon men at vnawares,
Thirdly, afflictions Are called darkness when they Are secret and hidden, and fall upon men At unawares,
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(13) doctrine (DIV2)
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when they are not dreamed of, Iob 20.26. And thus of darknes vpon mens estates Thirdly, there is a darknes falls vpon the bodies:
when they Are not dreamed of, Job 20.26. And thus of darkness upon men's estates Thirdly, there is a darkness falls upon the bodies:
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(13) doctrine (DIV2)
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and so it is either blindnes, wanting the light of the Sun, or else it is death and the graue.
and so it is either blindness, wanting the Light of the Sun, or Else it is death and the graven.
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(13) doctrine (DIV2)
1533
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Death and the graue is called darknes, Iob 17.13. and 10.21, 22. Psal. 88.13. Fourthly, there is a darknes vpon the soules of men:
Death and the graven is called darkness, Job 17.13. and 10.21, 22. Psalm 88.13. Fourthly, there is a darkness upon the Souls of men:
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(13) doctrine (DIV2)
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and that is spirituall blindnes, when the soule liues without the knowledge of God, and Iesus Christ especially.
and that is spiritual blindness, when the soul lives without the knowledge of God, and Iesus christ especially.
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(13) doctrine (DIV2)
1534
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As it respecteth the will of God in generall, it is the darknes of ignorance and errour:
As it respecteth the will of God in general, it is the darkness of ignorance and error:
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(13) doctrine (DIV2)
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and as it respecteth the promise of grace in Iesus Christ, it is the darknes of vnbelief, Eph. 4. Lastly, there is a darknes shall light vpon both soules and bodies of wicked men in hell:
and as it respecteth the promise of grace in Iesus christ, it is the darkness of unbelief, Ephesians 4. Lastly, there is a darkness shall Light upon both Souls and bodies of wicked men in hell:
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(13) doctrine (DIV2)
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and that is called vtter darknes, Mat. 8.12. and 22.15.
and that is called utter darkness, Mathew 8.12. and 22.15.
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(13) doctrine (DIV2)
1535
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So that darknes, as it comprehends in it the misery of wicked men, is either temporall darknes vpon the estates or bodies of men,
So that darkness, as it comprehends in it the misery of wicked men, is either temporal darkness upon the estates or bodies of men,
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(13) doctrine (DIV2)
1536
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or spiritual darknes vpon the soules of men, or else eternall darknes in hell. This darknes also may be considered in the degrees of it.
or spiritual darkness upon the Souls of men, or Else Eternal darkness in hell. This darkness also may be considered in the Degrees of it.
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(13) doctrine (DIV2)
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For, besides the ordinary darknesse, there is, first, obscure darknes, called also the power of darknes: For, beside the ordinary darkness, there is, First, Obscure darkness, called also the power of darkness:
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(13) doctrine (DIV2)
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and such was the darknesse of Gentilisme: and such is that darknes threatned to such as curse father and mother, Pro. 21.20. so was the darknes, Ier. 2.1, 2. and that our Sauiour Christ speaketh of, Luke 22.53.
and such was the darkness of Gentilism: and such is that darkness threatened to such as curse father and mother, Pro 21.20. so was the darkness, Jeremiah 2.1, 2. and that our Saviour christ speaks of, Lycia 22.53.
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(13) doctrine (DIV2)
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Such also was that night brought vpon the Diuiners, Mic. 3.6, 7. Secondly, there is vtter darknes,
Such also was that night brought upon the Diviners, Mic. 3.6, 7. Secondly, there is utter darkness,
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(13) doctrine (DIV2)
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or eternall darknes in hell, which is the highest degree of the misery of wicked men.
or Eternal darkness in hell, which is the highest degree of the misery of wicked men.
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(13) doctrine (DIV2)
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I take it, it is especially the darknes of ignorance is heer meant, though the other cannot be excluded.
I take it, it is especially the darkness of ignorance is her meant, though the other cannot be excluded.
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(13) doctrine (DIV2)
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That which is euident to bee obserued from hence, is, that all men that are not effectually called, liue in darknes,
That which is evident to be observed from hence, is, that all men that Are not effectually called, live in darkness,
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(13) doctrine (DIV2)
1539
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they are like the Aegyptians, that could haue no Sunne to light them, but were couered with palpable darknes.
they Are like the egyptians, that could have no Sun to Light them, but were covered with palpable darkness.
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(13) doctrine (DIV2)
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Neither are they helped, that they enioy the light of the Sunne:
Neither Are they helped, that they enjoy the Light of the Sun:
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(13) doctrine (DIV2)
1539
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for, of all darknesses, that which comes from the absence of the Sunne, is the least,
for, of all Darknesses, that which comes from the absence of the Sun, is the least,
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(13) doctrine (DIV2)
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or hath least distresse in it.
or hath least distress in it.
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(13) doctrine (DIV2)
1539
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If a man liued where hee should neuer see day, or were born blinde, yet his distress were nothing, in comparison of the darknes, especially spirituall, that lieth vpon the poor soule of an vnregenerate man, which lieth shut vp in miserable darknes:
If a man lived where he should never see day, or were born blind, yet his distress were nothing, in comparison of the darkness, especially spiritual, that lies upon the poor soul of an unregenerate man, which lies shut up in miserable darkness:
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(13) doctrine (DIV2)
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which, these men may feele in themselues, by their liuing without GOD in the world,
which, these men may feel in themselves, by their living without GOD in the world,
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(13) doctrine (DIV2)
1539
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and by the absence of the ioies of God, and by their singular vncapablenesse in the things of the Kingdome of GOD,
and by the absence of the Joys of God, and by their singular uncapableness in the things of the Kingdom of GOD,
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(13) doctrine (DIV2)
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and by their strange and absurd errours in conceiuing of matters of Religion, & by their monstrous thoughts and obiections they feel at some times,
and by their strange and absurd errors in conceiving of matters of Religion, & by their monstrous thoughts and objections they feel At Some times,
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(13) doctrine (DIV2)
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and disability to conceiue of the worth of eternal things, though the least of them bee better than the whole world;
and disability to conceive of the worth of Eternal things, though the least of them be better than the Whole world;
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(13) doctrine (DIV2)
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and, lastly, by their want of discouering what to do, almost in all the occasions of life.
and, lastly, by their want of discovering what to do, almost in all the occasions of life.
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(13) doctrine (DIV2)
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Vse. The vse may bee for singular terrour to wicked men, if they had hearts to consider of it, to knowe, that they liue in such a condition as no prisoner can suffer in the worst dungeon of the world;Use. The use may be for singular terror to wicked men, if they had hearts to Consider of it, to know, that they live in such a condition as no prisoner can suffer in the worst dungeon of the world;
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(13) doctrine (DIV2)
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and the rather, if they consider the aggrauation of their distresse, in respect of the darknes they liue in,
and the rather, if they Consider the aggravation of their distress, in respect of the darkness they live in,
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(13) doctrine (DIV2)
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or are likely to liue in: as, First, that they haue the Diuels, as the Rulers of the darknes they liue in;
or Are likely to live in: as, First, that they have the Devils, as the Rulers of the darkness they live in;
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(13) doctrine (DIV2)
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who, like cruell Iaylers, will see to it, that they bee kept still in their dungeon, with all increase of heauinesse and misery, Eph. 6.12. who, like cruel Jailers, will see to it, that they be kept still in their dungeon, with all increase of heaviness and misery, Ephesians 6.12.
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(13) doctrine (DIV2)
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Secondly, that their darknes is also the shadow of death, a most deadly poisonfull darknes, that daily increaseth in the infection and annoyance of it, Esay 9.2.
Secondly, that their darkness is also the shadow of death, a most deadly poisonful darkness, that daily increases in the infection and annoyance of it, Isaiah 9.2.
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(13) doctrine (DIV2)
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Thirdly, that they suffer so many kindes of darknes in the vexations and discomforts of each of them.
Thirdly, that they suffer so many Kinds of darkness in the vexations and discomforts of each of them.
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(13) doctrine (DIV2)
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Fourthly, that it is such grosse darknes, so thick and palpable, without any mixture of true light or comfort:
Fourthly, that it is such gross darkness, so thick and palpable, without any mixture of true Light or Comfort:
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(13) doctrine (DIV2)
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if they had but star-light or moon-light, it were some ease. Fiftly, that they are neither safe, walking nor lying still.
if they had but starlight or moonlight, it were Some ease. Fifty, that they Are neither safe, walking nor lying still.
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(13) doctrine (DIV2)
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If they walk, they go in singular danger: for, they knowe not whither they go, 1. Iohn 2.11. Iob 18.5, 6, 7. If they lie still and sleep it out, they are in danger to be swallowed vp eternally.
If they walk, they go in singular danger: for, they know not whither they go, 1. John 2.11. Job 18.5, 6, 7. If they lie still and sleep it out, they Are in danger to be swallowed up eternally.
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(13) doctrine (DIV2)
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Sixtly, that this darknes will not hide from God. All they doo, is manifest before him, Esay 29.15. Seuenthly, that it is a continuall darknes:
Sixty, that this darkness will not hide from God. All they do, is manifest before him, Isaiah 29.15. Seuenthly, that it is a continual darkness:
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(13) doctrine (DIV2)
1546
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it will neuer be day with them, so long as they liue in that estate without repentance, Iob 15.30. All his daies he eats in darknes, Eccles. 5.17. Eightthly, that they are in danger euery hour to bee cast into vtter darknes, where will bee no ease nor end.
it will never be day with them, so long as they live in that estate without Repentance, Job 15.30. All his days he eats in darkness, Eccles. 5.17. Eighthly, that they Are in danger every hour to be cast into utter darkness, where will be no ease nor end.
pn31 vmb av-x vbi n1 p-acp pno32, av av-j c-acp pns32 vvb p-acp d n1 p-acp n1, np1 crd. av-d po31 n2 pns31 vvz p-acp n1, np1 crd. j, cst pns32 vbr p-acp n1 d n1 pc-acp vbi vvn p-acp j n1, q-crq vmb vbi dx n1 ccx n1.
(13) doctrine (DIV2)
1547
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He knoweth not, that the day of this darknes is ready at hand; into which if hee fall, he shall neuer depart out.
He Knoweth not, that the day of this darkness is ready At hand; into which if he fallen, he shall never depart out.
pns31 vvz xx, cst dt n1 pp-f d n1 vbz j p-acp n1; p-acp r-crq cs pns31 vvb, pns31 vmb av-x vvi av.
(13) doctrine (DIV2)
1548
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Ninthly, that this is the case of euery vnregenerate man: the whole world of them lieth in darknes, and not one escapeth it:
Ninthly, that this is the case of every unregenerate man: the Whole world of them lies in darkness, and not one escapeth it:
ord, cst d vbz dt n1 pp-f d j n1: dt j-jn n1 pp-f pno32 vvz p-acp n1, cc xx pi vvz pn31:
(13) doctrine (DIV2)
1549
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their whole earth is without form, and void; and their heauens haue no light in them, Ier. 4.24. Ob. But wee see, wicked men haue ioy and comfort many times.
their Whole earth is without from, and void; and their heavens have no Light in them, Jeremiah 4.24. Ob. But we see, wicked men have joy and Comfort many times.
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(13) doctrine (DIV2)
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Sol. They haue certaine sparkes of light, like the light smitten out of the flint: first, they cannot warme themselues by it, nor see how to direct their waies:Sol. They have certain sparks of Light, like the Light smitten out of the flint: First, they cannot warm themselves by it, nor see how to Direct their ways:
np1 pns32 vhb j n2 pp-f n1, av-j dt n1 vvn av pp-f dt n1: ord, pns32 vmbx vvi px32 p-acp pn31, ccx vvb c-crq pc-acp vvi po32 n2:
(13) doctrine (DIV2)
1551
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secondly, it will quickly goe out:
secondly, it will quickly go out:
ord, pn31 vmb av-j vvi av:
(13) doctrine (DIV2)
1551
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thirdly howsoeuer it bee for a time heere, yet at length they must lie downe in sorrow, Esay 50.10.
Thirdly howsoever it be for a time Here, yet At length they must lie down in sorrow, Isaiah 50.10.
ord c-acp pn31 vbb p-acp dt n1 av, av p-acp n1 pns32 vmb vvi a-acp p-acp n1, np1 crd.
(13) doctrine (DIV2)
1551
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And the consideration heereof should in the second place much reproue the peruersenes of wicked men,
And the consideration hereof should in the second place much reprove the perverseness of wicked men,
cc dt n1 av vmd p-acp dt ord n1 av-d vvi dt n1 pp-f j n2,
(13) doctrine (DIV2)
1552
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and that in diuers respects, and considerations. First, that they can bee silent in darknes, as the phrase is, 1. Sam. 2.9. that they can liue so securely, & neuer make mone, or humble themselues in their distresse.
and that in diverse respects, and considerations. First, that they can be silent in darkness, as the phrase is, 1. Sam. 2.9. that they can live so securely, & never make moan, or humble themselves in their distress.
cc cst p-acp j n2, cc n2. ord, cst pns32 vmb vbi j p-acp n1, c-acp dt n1 vbz, crd np1 crd. cst pns32 vmb vvi av av-j, cc av-x vvb n1, cc vvi px32 p-acp po32 n1.
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Secondly, that they dare, which is worse, many times call darknes, light, and light darknes,
Secondly, that they Dare, which is Worse, many times call darkness, Light, and Light darkness,
ord, cst pns32 vvb, r-crq vbz av-jc, d n2 vvb n1, n1, cc j n1,
(13) doctrine (DIV2)
1554
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and defend it, that they are in as great liberty and safety as the best of them all.
and defend it, that they Are in as great liberty and safety as the best of them all.
cc vvi pn31, cst pns32 vbr p-acp c-acp j n1 cc n1 p-acp dt js pp-f pno32 d.
(13) doctrine (DIV2)
1554
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Oh woe vnto them, because they call darknes light, Esay •. 20.
O woe unto them, Because they call darkness Light, Isaiah •. 20.
uh n1 p-acp pno32, c-acp pns32 vvb n1 n1, np1 •. crd.
(13) doctrine (DIV2)
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Thirdly, that they will not come into the light, when the dore is opened, and while there is spirituall means of light.
Thirdly, that they will not come into the Light, when the door is opened, and while there is spiritual means of Light.
ord, cst pns32 vmb xx vvi p-acp dt n1, c-crq dt n1 vbz vvn, cc cs pc-acp vbz j n2 pp-f n1.
(13) doctrine (DIV2)
1555
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What a thing is this, that light is come into the world, and the darknes comprehendeth it not? Ioh. 1.5.
What a thing is this, that Light is come into the world, and the darkness comprehendeth it not? John 1.5.
q-crq dt n1 vbz d, cst n1 vbz vvn p-acp dt n1, cc dt n1 vvz pn31 xx? np1 crd.
(13) doctrine (DIV2)
1555
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Fourthly, this is their condemnation, that they loue darknes more then light, and preferre their vile condition before the condition of the children of the light, Ioh. 3.21.
Fourthly, this is their condemnation, that they love darkness more then Light, and prefer their vile condition before the condition of the children of the Light, John 3.21.
ord, d vbz po32 n1, cst pns32 vvb n1 av-dc cs n1, cc vvi po32 j n1 p-acp dt n1 pp-f dt n2 pp-f dt n1, np1 crd.
(13) doctrine (DIV2)
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Thirdly, let these poore wretches bee instructed, if it bee possible, 1. To embrace the meanes of light. 2. To pray to God to be intreated of them to lighten their darknes:
Thirdly, let these poor wretches be instructed, if it be possible, 1. To embrace the means of Light. 2. To pray to God to be entreated of them to lighten their darkness:
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(13) doctrine (DIV2)
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doth not hee iustly perish, that may enioy the light for asking for it, yet and will not?
does not he justly perish, that may enjoy the Light for asking for it, yet and will not?
vdz xx pns31 av-j vvi, cst vmb vvi dt n1 p-acp vvg p-acp pn31, av cc vmb xx?
(13) doctrine (DIV2)
1557
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Ob. If any ask, how may they knowe? that they are in darknes? Ans. I answer,Ob. If any ask, how may they know? that they Are in darkness? Ans. I answer,
np1 cs d vvb, q-crq vmb pns32 vvi? cst pns32 vbr p-acp n1? np1 pns11 vvb,
(13) doctrine (DIV2)
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First, By the vncapablenes and insensiblenes of the soule in the things of the Kingdome of God, Eph. 4.17. 1. Cor. 2.14.
First, By the uncapableness and insensibleness of the soul in the things of the Kingdom of God, Ephesians 4.17. 1. Cor. 2.14.
ord, p-acp dt n1 cc n1 pp-f dt n1 p-acp dt n2 pp-f dt n1 pp-f np1, np1 crd. crd np1 crd.
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Secondly, By the workes of darknes, by the continuall practice of sinne without sound repentance, Rom. 13. 1. Iohn 1.6, 7.
Secondly, By the works of darkness, by the continual practice of sin without found Repentance, Rom. 13. 1. John 1.6, 7.
ord, p-acp dt n2 pp-f n1, p-acp dt j n1 pp-f n1 p-acp j n1, np1 crd crd np1 crd, crd
(13) doctrine (DIV2)
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Thirdly, in particular, by the habituall hatred of the godly, because they follow goodnes, 1. Ioh. 2.9, 11.
Thirdly, in particular, by the habitual hatred of the godly, Because they follow Goodness, 1. John 2.9, 11.
ord, p-acp j, p-acp dt j n1 pp-f dt j, c-acp pns32 vvb n1, crd np1 crd, crd
(13) doctrine (DIV2)
1562
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Fourthly, by the absence of God in the vse of his ordinances, who is as the Sunne to the Godly, Psal. 84.12.
Fourthly, by the absence of God in the use of his ordinances, who is as the Sun to the Godly, Psalm 84.12.
ord, p-acp dt n1 pp-f np1 p-acp dt n1 pp-f po31 n2, r-crq vbz p-acp dt n1 p-acp dt j, np1 crd.
(13) doctrine (DIV2)
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And thus of the vse that concerns the wicked.
And thus of the use that concerns the wicked.
cc av pp-f dt n1 cst vvz dt j.
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1564
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Vse 2. Godly men should from hence gather encrease of consolation in their harts, from the consideration of Gods mercy, in translating them from the Kingdome of darknes, into the Kingdome of his deare Loue, Col. 1.12, 13. they are the men, vpon whome God hath accomplished the prophecy and promise of his grace:Use 2. Godly men should from hence gather increase of consolation in their hearts, from the consideration of God's mercy, in translating them from the Kingdom of darkness, into the Kingdom of his deer Love, Col. 1.12, 13. they Are the men, upon whom God hath accomplished the prophecy and promise of his grace:
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They are the deafe men that are made to heare the words of the book:
They Are the deaf men that Are made to hear the words of the book:
pns32 vbr dt j n2 cst vbr vvn pc-acp vvi dt n2 pp-f dt n1:
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and the blind men, that see out of obscurity and darknes, Esay 29.18, 19. The Lord hath made darknes light before them,
and the blind men, that see out of obscurity and darkness, Isaiah 29.18, 19. The Lord hath made darkness Light before them,
cc dt j n2, cst vvb av pp-f n1 cc n1, np1 crd, crd dt n1 vhz vvn n1 j p-acp pno32,
(13) doctrine (DIV2)
1565
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and brought them, being but blind men, by a way they knew not, Esay 42.16. The people that sate in darknes, haue seene great light, Esay 9.1.
and brought them, being but blind men, by a Way they knew not, Isaiah 42.16. The people that sat in darkness, have seen great Light, Isaiah 9.1.
cc vvd pno32, vbg p-acp j n2, p-acp dt n1 pns32 vvd xx, np1 crd. dt n1 cst vvd p-acp n1, vhb vvn j n1, np1 crd.
(13) doctrine (DIV2)
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These men are the prisoners, that once were in darknes, and God sent his owne Sonne to the prison dore to bid them come foorth, and shew themselues, Esay 49.9.
These men Are the Prisoners, that once were in darkness, and God sent his own Son to the prison door to bid them come forth, and show themselves, Isaiah 49.9.
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And their deliuerance from darknes should be the more comfortable, if they consider, First, what a world of people are yet couered with darknes, Esay 61.1.
And their deliverance from darkness should be the more comfortable, if they Consider, First, what a world of people Are yet covered with darkness, Isaiah 61.1.
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(13) doctrine (DIV2)
1566
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Secondly, that darknes shall neuer returne: They enioy a day that neuer shall haue night following.
Secondly, that darkness shall never return: They enjoy a day that never shall have night following.
ord, cst n1 vmb av-x vvi: pns32 vvb dt n1 cst av-x vmb vhi n1 vvg.
(13) doctrine (DIV2)
1568
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Ob. But is there not darknes still in godly men, as well as in other men?Ob. But is there not darkness still in godly men, as well as in other men?
np1 cc-acp vbz pc-acp xx n1 av p-acp j n2, c-acp av c-acp p-acp j-jn n2?
(13) doctrine (DIV2)
1569
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Sol. I answer, In some respects there is, and in some respects there is not.Sol. I answer, In Some respects there is, and in Some respects there is not.
np1 pns11 vvb, p-acp d n2 a-acp vbz, cc p-acp d n2 a-acp vbz xx.
(13) doctrine (DIV2)
1570
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It is true, that in respect of the ignorance yet vpon godly men in this life, they may say,
It is true, that in respect of the ignorance yet upon godly men in this life, they may say,
pn31 vbz j, cst p-acp n1 pp-f dt n1 av p-acp j n2 p-acp d n1, pns32 vmb vvi,
(13) doctrine (DIV2)
1570
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as it is in Iob 19.8. God hath set darknes in our paths, and fenced vp our waies, or Iob 37.19. Teach vs what wee shall say vnto him:
as it is in Job 19.8. God hath Set darkness in our paths, and fenced up our ways, or Job 37.19. Teach us what we shall say unto him:
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(13) doctrine (DIV2)
1570
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for we cannot order ourselues because of darknes: & sometimes in their afflictions they may say, as aforesaid:
for we cannot order ourselves Because of darkness: & sometime in their afflictions they may say, as aforesaid:
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(13) doctrine (DIV2)
1570
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But yet not withstanding there is great difference betweene the state of the godly, and the state of the wicked: for
But yet not withstanding there is great difference between the state of the godly, and the state of the wicked: for
cc-acp av xx vvg a-acp vbz j n1 p-acp dt n1 pp-f dt j, cc dt n1 pp-f dt j: c-acp
(13) doctrine (DIV2)
1570
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First, the godly are deliuered from vtter darknes altogether.
First, the godly Are Delivered from utter darkness altogether.
ord, dt j vbr vvn p-acp j n1 av.
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1571
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Secondly, for their darknes in this life, it is true, they may bee subiect to such darknes as cloudes may make,
Secondly, for their darkness in this life, it is true, they may be Subject to such darkness as Clouds may make,
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(13) doctrine (DIV2)
1572
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or an Eclipse, but the night is cleane passed with them, Rom. 13.12.
or an Eclipse, but the night is clean passed with them, Rom. 13.12.
cc dt n1, cc-acp dt n1 vbz av-j vvn p-acp pno32, np1 crd.
(13) doctrine (DIV2)
1572
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Thirdly, though they haue darknes, yet they are not vnder the power of darknes, Col. 1.13.
Thirdly, though they have darkness, yet they Are not under the power of darkness, Col. 1.13.
ord, cs pns32 vhb n1, av pns32 vbr xx p-acp dt n1 pp-f n1, np1 crd.
(13) doctrine (DIV2)
1573
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He that beleeueth, cannot abide in darknes, but is getting out, as one made free, and set at liberty.
He that Believeth, cannot abide in darkness, but is getting out, as one made free, and Set At liberty.
pns31 cst vvz, vmbx vvi p-acp n1, cc-acp vbz vvg av, c-acp pi vvn j, cc vvn p-acp n1.
(13) doctrine (DIV2)
1573
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Fourthly, their darknes is not a grosse and palpable darknes, they can see their way, and are all taught of God:
Fourthly, their darkness is not a gross and palpable darkness, they can see their Way, and Are all taught of God:
ord, po32 n1 vbz xx dt j cc j n1, pns32 vmb vvi po32 n1, cc vbr d vvn pp-f np1:
(13) doctrine (DIV2)
1574
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It is no darknes can hinder their saluation.
It is no darkness can hinder their salvation.
pn31 vbz dx n1 vmb vvi po32 n1.
(13) doctrine (DIV2)
1574
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Fiftly, though their afflictions may increase vpon them, yet God will not forsake them, but wil shew them great lights:
Fifty, though their afflictions may increase upon them, yet God will not forsake them, but will show them great lights:
ord, cs po32 n2 vmb vvi p-acp pno32, av np1 vmb xx vvi pno32, cc-acp vmb vvi pno32 j n2:
(13) doctrine (DIV2)
1575
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the Lord wil be light vnto them for comfort for the present, and will send them the light of deliuerance in due time. the Lord will be Light unto them for Comfort for the present, and will send them the Light of deliverance in due time.
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(13) doctrine (DIV2)
1575
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Sixtly, they haue their Patent drawn, & sealed, and deliuered them, wherby they are appointed to enioy vnspeakeable light,
Sixty, they have their Patent drawn, & sealed, and Delivered them, whereby they Are appointed to enjoy unspeakable Light,
ord, pns32 vhb po32 n1 vvn, cc vvd, cc vvd pno32, c-crq pns32 vbr vvn pc-acp vvi j n1,
(13) doctrine (DIV2)
1576
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and an absolute freedome from all darknes: They are children of light, and are borne to singular priuiledges in that respect:
and an absolute freedom from all darkness: They Are children of Light, and Are born to singular privileges in that respect:
cc dt j n1 p-acp d n1: pns32 vbr n2 pp-f n1, cc vbr vvn p-acp j n2 p-acp d n1:
(13) doctrine (DIV2)
1576
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the time will come, when there shall be no ignorance, no affliction, no discomfort any more.
the time will come, when there shall be no ignorance, no affliction, no discomfort any more.
dt n1 vmb vvi, c-crq a-acp vmb vbi dx n1, dx n1, dx n1 av-d dc.
(13) doctrine (DIV2)
1576
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Thus of their misery, and so of the estate, from which they are called.
Thus of their misery, and so of the estate, from which they Are called.
av pp-f po32 n1, cc av pp-f dt n1, p-acp r-crq pns32 vbr vvn.
(13) doctrine (DIV2)
1577
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Now followeth to bee considered their happines, to which they are called, exprest by the metaphoricall tearme of light,
Now follows to be considered their happiness, to which they Are called, expressed by the metaphorical term of Light,
av vvz pc-acp vbi vvn po32 n1, p-acp r-crq pns32 vbr vvn, vvn p-acp dt j n1 pp-f n1,
(13) doctrine (DIV2)
1578
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and commended by the Epitheton of maruelous. Light. ] Light is either vncreated, or created:
and commended by the Epitheton of marvelous. Light. ] Light is either uncreated, or created:
cc vvd p-acp dt fw-la pp-f j. n1. ] n1 vbz d j, cc vvn:
(13) doctrine (DIV2)
1578
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The vncreated light, is the shining essence of God, infinitely aboue the shining light of the Sunne:
The uncreated Light, is the shining essence of God, infinitely above the shining Light of the Sun:
dt j n1, vbz dt j-vvg n1 pp-f np1, av-j p-acp dt j-vvg n1 pp-f dt n1:
(13) doctrine (DIV2)
1580
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Thus God is light and dwels in that vnapprochable light, 1. Iohn 1.6. 1. Tim. 6.16. The created light is that, which is made and begotten by God;
Thus God is Light and dwells in that unapproachable Light, 1. John 1.6. 1. Tim. 6.16. The created Light is that, which is made and begotten by God;
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(13) doctrine (DIV2)
1580
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whence he is called The Father of lights, Iam. 1.17. and this created light is either naturall, or spirituall:
whence he is called The Father of lights, Iam. 1.17. and this created Light is either natural, or spiritual:
c-crq pns31 vbz vvn dt n1 pp-f n2, np1 crd. cc d j-vvn n1 vbz d j, cc j:
(13) doctrine (DIV2)
1580
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Naturall is the light of the Sunne in the firmament: The spirituall light, since the fall, was all collected, and seated in Christ.
Natural is the Light of the Sun in the firmament: The spiritual Light, since the fallen, was all collected, and seated in christ.
j vbz dt n1 pp-f dt n1 p-acp dt n1: dt j n1, c-acp dt n1, vbds d vvn, cc vvn p-acp np1.
(13) doctrine (DIV2)
1580
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As God gathered the light of the two first daies, and placed it in the body of the Sunne,
As God gathered the Light of the two First days, and placed it in the body of the Sun,
p-acp np1 vvd dt n1 pp-f dt crd ord n2, cc vvd pn31 p-acp dt n1 pp-f dt n1,
(13) doctrine (DIV2)
1580
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as the originall vessell of light:
as the original vessel of Light:
c-acp dt j-jn n1 pp-f n1:
(13) doctrine (DIV2)
1580
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so did the Lord collect, and gather the light together after man had falne, and placed it in Christ, that hee,
so did the Lord collect, and gather the Light together After man had fallen, and placed it in christ, that he,
av vdd dt n1 vvb, cc vvi dt n1 av p-acp n1 vhd vvn, cc vvd pn31 p-acp np1, cst pns31,
(13) doctrine (DIV2)
1580
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since his shining fauour sheweth it selfe in the Gospell. 2. They should doo the works that belong to the light:
since his shining favour shows it self in the Gospel. 2. They should do the works that belong to the Light:
c-acp po31 j-vvg n1 vvz pn31 n1 p-acp dt n1. crd pns32 vmd vdi dt n2 cst vvb p-acp dt n1:
(13) doctrine (DIV2)
1584
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as the Sun of righteousnes, might bee the fountaine of light vnto the spirituall world. And thus Christ is said to be light, Iohn 8.12. the light of the world, that lighteneth euery man that commeth into the world, Ioh. 1.9. The beams of this light in Christ, are diffused all abroad vpon men:
as the Sun of righteousness, might be the fountain of Light unto the spiritual world. And thus christ is said to be Light, John 8.12. the Light of the world, that lighteneth every man that comes into the world, John 1.9. The beams of this Light in christ, Are diffused all abroad upon men:
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and so the light communicated from Christ, is either temporall or eternall.
and so the Light communicated from christ, is either temporal or Eternal.
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Temporall light is either the blessing of God in Christ, making the outward estates of God's seruants glorious and prosperous, Iob 29.3. Hest. 8.16.
Temporal Light is either the blessing of God in christ, making the outward estates of God's Servants glorious and prosperous, Job 29.3. Hest. 8.16.
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Or else it is that light that shines vpon the soules of men; which must bee distinguished according to the instruments of conuaying or receiuing it.
Or Else it is that Light that shines upon the Souls of men; which must be distinguished according to the Instruments of conveying or receiving it.
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The instrument of conuaying it, is, outwardly the Law and the Gospell; and, inwardly, the Spirit of Christ.
The Instrument of conveying it, is, outwardly the Law and the Gospel; and, inwardly, the Spirit of christ.
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The instrument of receiuing it, in respect of the general will of God, is the vnderstanding;
The Instrument of receiving it, in respect of the general will of God, is the understanding;
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or, in respect of the promise of grace, it is faith. The Law is a light, Pro. 6.23. of the light of the Gospell, 2. Tim. 1.10. 2. Cor. 4.6. Knowledge is light, Acts 26.18. and of the light of faith, Iohn 8.12. Eternall light is the light of heauen, where the inheritance of the Saints lieth, Col. 1.12. Reuelat. 18.19. It is the spiritual light vpon the soules of men, the light of knowledge and faith is heer specially meant, which is conuayed and increased by the Gospell.
or, in respect of the promise of grace, it is faith. The Law is a Light, Pro 6.23. of the Light of the Gospel, 2. Tim. 1.10. 2. Cor. 4.6. Knowledge is Light, Acts 26.18. and of the Light of faith, John 8.12. Eternal Light is the Light of heaven, where the inheritance of the Saints lies, Col. 1.12. Reuelat. 18.19. It is the spiritual Light upon the Souls of men, the Light of knowledge and faith is her specially meant, which is conveyed and increased by the Gospel.
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Doct. The point then hence is cleer, that God's seruants, in comparison of their former condition, are brought into great light.Doct. The point then hence is clear, that God's Servants, in comparison of their former condition, Are brought into great Light.
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The spirituall light shineth vpon euery one that is to bee conuerted, Acts 26.18. God hath promised light to euery penitent sinner, Iob 33.28, 30. Esay 42.16.
The spiritual Light shines upon every one that is to be converted, Acts 26.18. God hath promised Light to every penitent sinner, Job 33.28, 30. Isaiah 42.16.
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And Christ was giuen to bee the light both of Iewes and Gentiles, Esay 42.7. and 49.6.
And christ was given to be the Light both of Iewes and Gentiles, Isaiah 42.7. and 49.6.
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Hence it is, that Christians are said to be the children of light, Luke 16.18. Iohn 12.36. yea, light it selfe, Eph. 5.6. the lights of the world ▪ Phil. 2.15.
Hence it is, that Christians Are said to be the children of Light, Lycia 16.18. John 12.36. yea, Light it self, Ephesians 5.6. the lights of the world ▪ Philip 2.15.
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And thus they are so, by reason of the light of Iesus Christ, shining in their harts through the knowledge and belief of the Gospell.
And thus they Are so, by reason of the Light of Iesus christ, shining in their hearts through the knowledge and belief of the Gospel.
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All the world is like vnto Aegypt, smitten with darknes: and the Godly are like the children of Israel in Goshen.
All the world is like unto Egypt, smitten with darkness: and the Godly Are like the children of Israel in Goshen.
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Vse. The vse may bee, first, for instruction to the Godly:Use. The use may be, First, for instruction to the Godly:
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since they are called to such light by Christ, they should 1. Beleeue in the light:
since they Are called to such Light by christ, they should 1. Believe in the Light:
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since they see now what they do, they should establish their hearts, in the first place, in the assurance of God's loue,
since they see now what they do, they should establish their hearts, in the First place, in the assurance of God's love,
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they may now see what to doo, and therefore ought not to be idle, but to work while they haue the light, 1. Iohn 2.8.
they may now see what to do, and Therefore ought not to be idle, but to work while they have the Light, 1. John 2.8.
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And to that end, they should daily come to the light, that it may bee manifest, that their works are wrought in God, Iohn 3.21.
And to that end, they should daily come to the Light, that it may be manifest, that their works Are wrought in God, John 3.21.
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And they should now abound in all goodnes, and iustice, or righteousnes & truth, Eph. 5.8, 9. prouing, what that acceptable will of God is, verse 10. 3. They should ▪ therefore cast away the works of darknes,
And they should now abound in all Goodness, and Justice, or righteousness & truth, Ephesians 5.8, 9. proving, what that acceptable will of God is, verse 10. 3. They should ▪ Therefore cast away the works of darkness,
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and haue no fellowship with the children of the night, but rather reprooue them, Eph. 5 7. to 14. For, what fellowshippe between light and darknes? 2. Cor. 6.17. 4. They should, in all difficulties and ignorances, pray to God to shew forth his light and truth, seeing they are called to light, Psalm 43.3. Vse 2. Secondly, godly men should hence be comforted, and that in diuers respects.
and have no fellowship with the children of the night, but rather reprove them, Ephesians 5 7. to 14. For, what fellowship between Light and darkness? 2. Cor. 6.17. 4. They should, in all difficulties and ignorances, pray to God to show forth his Light and truth, seeing they Are called to Light, Psalm 43.3. Use 2. Secondly, godly men should hence be comforted, and that in diverse respects.
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First, though they may haue many distresses in their estates, yet light is risen to their soules:
First, though they may have many Distresses in their estates, yet Light is risen to their Souls:
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though they may for a season suffer some eclipse of their comfort, yet light is sowne for the righteous,
though they may for a season suffer Some eclipse of their Comfort, yet Light is sown for the righteous,
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and ioy for the vpright in heart, Psal. 97.11.
and joy for the upright in heart, Psalm 97.11.
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And the more they should bee glad of their portion in light, when they behold the daily ruines of vngodly men.
And the more they should be glad of their portion in Light, when they behold the daily ruins of ungodly men.
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The light of the righteous reioiceth, when the lamp of the wicked is put out, Pro. 13.9. In 2. Cor. 4.4, 6. there are three reasons of consolations assigned.
The Light of the righteous Rejoiceth, when the lamp of the wicked is put out, Pro 13.9. In 2. Cor. 4.4, 6. there Are three Reasons of consolations assigned.
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First, the light we haue should comfort vs if we consider how many men haue their mindes blinded by the god of this world;
First, the Light we have should Comfort us if we Consider how many men have their minds blinded by the god of this world;
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and of those, many of them great, wise, and learned men. Secondly, if we consider what darknes we haue liued in:
and of those, many of them great, wise, and learned men. Secondly, if we Consider what darkness we have lived in:
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God hath done as great a work vpon our hearts, as he did when he commanded the light to shine out of darknes, in the beginning of the world.
God hath done as great a work upon our hearts, as he did when he commanded the Light to shine out of darkness, in the beginning of the world.
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Thirdly, if we consider what glorious things are reuealed vnto vs:
Thirdly, if we Consider what glorious things Are revealed unto us:
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for, by the gospell, hee hath caused to shine in our hearts the knowledge of the glory of God, &c. Finally, it is the more comfortable, in that the Apostle cals this light, maruellous light;
for, by the gospel, he hath caused to shine in our hearts the knowledge of the glory of God, etc. Finally, it is the more comfortable, in that the Apostle calls this Light, marvelous Light;
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which is now in the next place to be opened. Maruellous light. ]
which is now in the next place to be opened. Marvelous Light. ]
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The spirituall light, which shines in the harts of the godly by the Gospel, is a maruellous light, either because it is such as the Godly do maruell at,
The spiritual Light, which shines in the hearts of the godly by the Gospel, is a marvelous Light, either Because it is such as the Godly do marvel At,
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or because it is such as they ought to maruell and wonder at.
or Because it is such as they ought to marvel and wonder At.
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light is with-held from the Wicked. Ninthly, because it hath more force than any other light:
Light is withheld from the Wicked. Ninthly, Because it hath more force than any other Light:
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When men first enter into the truth, that is, when they are first conuerted, Christians beeing (for the most part) full of affections, When men First enter into the truth, that is, when they Are First converted, Christians being (for the most part) full of affections,
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as they that haue scaped lately singular danger, and as they that neuer before saw the Kings Court, they are frequently stirred vp with admiration at the glory of the Gospell:
as they that have escaped lately singular danger, and as they that never before saw the Kings Court, they Are frequently stirred up with admiration At the glory of the Gospel:
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they wonder at and are vehemently affected with the new discouery of the riches of Christ, shewed them in the preaching of the Gospell:
they wonder At and Are vehemently affected with the new discovery of the riches of christ, showed them in the preaching of the Gospel:
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and thus it is a maruellous light in this sense, Esay 30.26. But I rather consider of it in the other sense;
and thus it is a marvelous Light in this sense, Isaiah 30.26. But I rather Consider of it in the other sense;
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It is a maruellous light, though wee should not haue the heart to bee so affected toward it: it is maruellous, I say,
It is a marvelous Light, though we should not have the heart to be so affected towards it: it is marvelous, I say,
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First, because it is a light that needed the Mediator to procure it: none but Christ can giue vs this light.
First, Because it is a Light that needed the Mediator to procure it: none but christ can give us this Light.
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Other light is free, wee pay nothing for it:
Other Light is free, we pay nothing for it:
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but this is carried in the hand of the Mediator to vs, and for vs, Esay 42. and 49.
but this is carried in the hand of the Mediator to us, and for us, Isaiah 42. and 49.
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Secondly, because it commeth after so long a night of ignorance and sin: they must needs account the light precious, that haue not seen it a long time;
Secondly, Because it comes After so long a night of ignorance and since: they must needs account the Light precious, that have not seen it a long time;
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as blind men when they receiue sight. as blind men when they receive sighed.
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Thirdly, and more, because it is a light commanded to shine out of darknes, 2. Cor. 4.6. That God should call light out of such darknes as was in our hearts, is maruellous.
Thirdly, and more, Because it is a Light commanded to shine out of darkness, 2. Cor. 4.6. That God should call Light out of such darkness as was in our hearts, is marvelous.
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Fourthly, in comparison with the times of the Law, and the shadows of the old Testament.
Fourthly, in comparison with the times of the Law, and the shadows of the old Testament.
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Fiftly, because it is a light comes not from any creature, but from God the Creator.
Fifty, Because it is a Light comes not from any creature, but from God the Creator.
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God is our light, Esay 6.19.
God is our Light, Isaiah 6.19.
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And in this respect, this light is like the light that shone about Paul, Acts 22.6. Sixtly, because it is a light that shines at the time of the euening of this world.
And in this respect, this Light is like the Light that shone about Paul, Acts 22.6. Sixty, Because it is a Light that shines At the time of the evening of this world.
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That the Sun should shine in the day time, is no wonder: but, that it should shine in the night, or at euening, were a dreadfull wonder:
That the Sun should shine in the day time, is no wonder: but, that it should shine in the night, or At evening, were a dreadful wonder:
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euen so it is in this last age of the world, Zach. 14.7. Seuenthly, because it is a knowledge aboue the reach of reason:
even so it is in this last age of the world, Zach 14.7. Seuenthly, Because it is a knowledge above the reach of reason:
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it is the light of faith. Eightthly, because it shines onely to the godly. It is light in Goshen, when there is no light in Aegypt; that was maruellous:
it is the Light of faith. Eighthly, Because it shines only to the godly. It is Light in Goshen, when there is no Light in Egypt; that was marvelous:
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and so is it when we see the light shining all abroad, and many men sit in darknes,
and so is it when we see the Light shining all abroad, and many men fit in darkness,
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euen in the same place, in the same congregation, city or family. When the Godly see cleerly, the Wicked discerne nothing:
even in the same place, in the same congregation, City or family. When the Godly see clearly, the Wicked discern nothing:
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for, it is the light of life: it quickens the soule, and enlyues it, Iohn 8.12. Lastly, because it is an euerlasting light:
for, it is the Light of life: it quickens the soul, and enlyues it, John 8.12. Lastly, Because it is an everlasting Light:
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(13) doctrine (DIV2)
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it is such a day, as no night followeth it.
it is such a day, as no night follows it.
pn31 vbz d dt n1, c-acp dx n1 vvz pn31.
(13) doctrine (DIV2)
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The consideration of all this should work diuers things in vs. For, if in all these senses it bee a maruelous light, then
The consideration of all this should work diverse things in us For, if in all these Senses it be a marvelous Light, then
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(13) doctrine (DIV2)
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First, we should be maruelously affected with it, and striue to be exceeding thankful for it.
First, we should be marvelously affected with it, and strive to be exceeding thankful for it.
ord, pns12 vmd vbi av-j vvn p-acp pn31, cc vvb pc-acp vbi vvg j p-acp pn31.
(13) doctrine (DIV2)
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How haue we deserued to be cast againe into darknes for our extreme vnthankfulnes! How haue wee giuen God cause to take away the Candlestick from vs!
How have we deserved to be cast again into darkness for our extreme unthankfulness! How have we given God cause to take away the Candlestick from us!
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(13) doctrine (DIV2)
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Let vs therefore striue after thankfulnes and admiration:
Let us Therefore strive After thankfulness and admiration:
vvb pno12 av vvi p-acp n1 cc n1:
(13) doctrine (DIV2)
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and if the Lord doe work it in vs, let vs take heed we lose not our first loue.
and if the Lord do work it in us, let us take heed we loose not our First love.
cc cs dt n1 vdb vvi pn31 p-acp pno12, vvb pno12 vvi n1 pns12 vvb xx po12 ord n1.
(13) doctrine (DIV2)
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Secondly, wee should arme our selues for the defence of the light: we should preserue it as a singular treasure:
Secondly, we should arm our selves for the defence of the Light: we should preserve it as a singular treasure:
ord, pns12 vmd vvi po12 n2 p-acp dt n1 pp-f dt n1: pns12 vmd vvi pn31 p-acp dt j n1:
(13) doctrine (DIV2)
1602
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both in our hearts and in our Churches;
both in our hearts and in our Churches;
d p-acp po12 n2 cc p-acp po12 n2;
(13) doctrine (DIV2)
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we should with the more resolution resist the works of darknes, standing alwaies vpon our guard, Rom. 13.12.
we should with the more resolution resist the works of darkness, standing always upon our guard, Rom. 13.12.
pns12 vmd p-acp dt av-dc n1 vvi dt n2 pp-f n1, vvg av p-acp po12 n1, np1 crd.
(13) doctrine (DIV2)
1602
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Thirdly, we should striue after all the degrees of the assurance of faith.
Thirdly, we should strive After all the Degrees of the assurance of faith.
ord, pns12 vmd vvi p-acp d dt n2 pp-f dt n1 pp-f n1.
(13) doctrine (DIV2)
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Fourthly, we should striue to make our light shine the more excellently, both for the measure of good works, Malac. 5.16. and for the strict & precise respect of the exact doing of good duties.
Fourthly, we should strive to make our Light shine the more excellently, both for the measure of good works, Malachi 5.16. and for the strict & precise respect of the exact doing of good duties.
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(13) doctrine (DIV2)
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Now we haue the light so cleerely shining, wee may doe euery thing the more exactly,
Now we have the Light so clearly shining, we may do every thing the more exactly,
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(13) doctrine (DIV2)
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then if it were dark, Ephes. 5.15. Our gifts must not bee hid. The light must not be put vnder a bushell, Math. 5.15. Phil. 2.15. We should now auoid not onely greater faul•s and falles, but lesser stumblings, 1 Ioh. 2.10.11. We should doe all things to the life and power of them, and shew discretion aswell as knowledge.
then if it were dark, Ephesians 5.15. Our Gifts must not be hid. The Light must not be put under a bushel, Math. 5.15. Philip 2.15. We should now avoid not only greater faul•s and falls, but lesser stumblings, 1 John 2.10.11. We should do all things to the life and power of them, and show discretion aswell as knowledge.
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(13) doctrine (DIV2)
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This doctrine also doth imply the grieuous misery of wicked men:
This Doctrine also does imply the grievous misery of wicked men:
d n1 av vdz vvi dt j n1 pp-f j n2:
(13) doctrine (DIV2)
1605
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for if it bee maruelous light, into which the godly are called, there is a maruelous darknes, in which wicked men liue.
for if it be marvelous Light, into which the godly Are called, there is a marvelous darkness, in which wicked men live.
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(13) doctrine (DIV2)
1605
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The whole creation of God had been but a confused heape, if God had not set in it the light of the Sun:
The Whole creation of God had been but a confused heap, if God had not Set in it the Light of the Sun:
dt j-jn n1 pp-f np1 vhd vbn p-acp dt j-vvn n1, cs np1 vhd xx vvn p-acp pn31 dt n1 pp-f dt n1:
(13) doctrine (DIV2)
1605
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such a confused Chaos is the world of men, if the Gospell shine not into their hearts.
such a confused Chaos is the world of men, if the Gospel shine not into their hearts.
d dt j-vvn n1 vbz dt n1 pp-f n2, cs dt n1 vvb xx p-acp po32 n2.
(13) doctrine (DIV2)
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Finally, this should much comfort the godly, they are called into maruelous light in all the sences before named:
Finally, this should much Comfort the godly, they Are called into marvelous Light in all the Senses before nam:
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(13) doctrine (DIV2)
1606
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which should much inflame their hearts, and they should rebuke their owne hearts for not valuing so rich treasure.
which should much inflame their hearts, and they should rebuke their own hearts for not valuing so rich treasure.
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(13) doctrine (DIV2)
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which was before a great mystery, hidden from ages and generations, Col. 1.26. admired by Angels, Eph. 3.10. 1. Pet. 1.12.
which was before a great mystery, hidden from ages and generations, Col. 1.26. admired by Angels, Ephesians 3.10. 1. Pet. 1.12.
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(14) doctrine (DIV2)
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Wee may from hence take occasion to note, how little wee should trust to the iudgement of flesh and bloud, in valuing spirituall things,
we may from hence take occasion to note, how little we should trust to the judgement of Flesh and blood, in valuing spiritual things,
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(13) doctrine (DIV2)
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when the very godly themselues doe not so much esteeme of them as they should.
when the very godly themselves do not so much esteem of them as they should.
c-crq dt j j px32 vdi xx av av-d vvi pp-f pno32 c-acp pns32 vmd.
(13) doctrine (DIV2)
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Whatsoeuer we think, yet in Gods account, the light of the Gospel, the light of faith and knowledge, the light of Gods countenance, &c. is maruelous light.
Whatsoever we think, yet in God's account, the Light of the Gospel, the Light of faith and knowledge, the Light of God's countenance, etc. is marvelous Light.
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(13) doctrine (DIV2)
1606
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But if the light of the godly bee maruelous in this world, what shall it be in the world to com,
But if the Light of the godly be marvelous in this world, what shall it be in the world to come,
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(13) doctrine (DIV2)
1606
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when God & the Lamb shall be their immediate light? Heere God lights vs by the meanes:
when God & the Lamb shall be their immediate Light? Here God lights us by the means:
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(13) doctrine (DIV2)
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there God himself will be our euerlasting light. Heere our light may be darkned with clouds of affliction and temptation:
there God himself will be our everlasting Light. Here our Light may be darkened with Clouds of affliction and temptation:
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(13) doctrine (DIV2)
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there shall bee an eternall light without all darknes. Heere we haue no light, but what is infused into vs:
there shall be an Eternal Light without all darkness. Here we have no Light, but what is infused into us:
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(13) doctrine (DIV2)
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there we shall our selues shine as the Sunne i• the firmament. Hitherto of the description in Tropicall tearms.
there we shall our selves shine as the Sun i• the firmament. Hitherto of the description in Tropical terms.
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(13) doctrine (DIV2)
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Now it followeth in plaine words.
Now it follows in plain words.
av pn31 vvz p-acp j n2.
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Verse 10. Which in times past were not a people, yet are now the people of God:Verse 10. Which in times past were not a people, yet Are now the people of God:
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(14) doctrine (DIV2)
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which in times past were not vnder mercy, but now haue obtained mercy. THe Apostle takes the words of this verse out of the Prophet Hosea, chapter 1.11.
which in times past were not under mercy, but now have obtained mercy. THe Apostle Takes the words of this verse out of the Prophet Hosea, chapter 1.11.
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(14) doctrine (DIV2)
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where the Lord promiseth that the number of the children of Israel shall be as the sand of the sea,
where the Lord promises that the number of the children of Israel shall be as the sand of the sea,
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(14) doctrine (DIV2)
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and in the place where it was said vnto them, Ye are not my people, it shall bee said vnto them ▪ Ye are my people.
and in the place where it was said unto them, You Are not my people, it shall be said unto them ▪ You Are my people.
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Now the Apostle applies that sentence to the people to whom he wrote, shewing, that it was accomplished in them.
Now the Apostle Applies that sentence to the people to whom he wrote, showing, that it was accomplished in them.
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Quest. The question is, of whom the Prophet and Apostle spake.Quest. The question is, of whom the Prophet and Apostle spoke.
n1. dt n1 vbz, pp-f ro-crq dt n1 cc np1 vvd.
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Ans. Some say, Of the Israelites in the letter, both because the same chapter shewes, that they were cast off,Ans. some say, Of the Israelites in the Letter, both Because the same chapter shows, that they were cast off,
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(14) doctrine (DIV2)
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and called Loammi, not Gods people: as also because the Apostle is thought to write onely to the Iewes.
and called Loammi, not God's people: as also Because the Apostle is Thought to write only to the Iewes.
cc vvd np1, xx npg1 n1: c-acp av c-acp dt n1 vbz vvn pc-acp vvi av-j p-acp dt np2.
(14) doctrine (DIV2)
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But the Apostle Paul, Rom. 9.24, 25, 26. apparantly.
But the Apostle Paul, Rom. 9.24, 25, 26. apparently.
p-acp dt n1 np1, np1 crd, crd, crd av-j.
(14) doctrine (DIV2)
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expounds it of the Gentiles chiefely, and therefore wee must rest in his sence, which by the way shewes, that this Epistle was written to the Elect amongst the Gentiles,
expounds it of the Gentiles chiefly, and Therefore we must rest in his sense, which by the Way shows, that this Epistle was written to the Elect among the Gentiles,
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(14) doctrine (DIV2)
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as they were strangers and pilgrims in the world, and not to the prouinciall Iewes onely.
as they were Strangers and pilgrim's in the world, and not to the provincial Iewes only.
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(14) doctrine (DIV2)
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The Apostle then, to the singular comfort of Christians in those times, shewes, that now were the Prophesies accomplished concerning the calling of the Gentiles;
The Apostle then, to the singular Comfort of Christians in those times, shows, that now were the prophecies accomplished Concerning the calling of the Gentiles;
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(14) doctrine (DIV2)
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Before I open the words of this verse in particular, some vse would be made of this great work of calling the Gentiles;
Before I open the words of this verse in particular, Some use would be made of this great work of calling the Gentiles;
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(14) doctrine (DIV2)
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and so, from the consideration of their estate, both before and after calling.
and so, from the consideration of their estate, both before and After calling.
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(14) doctrine (DIV2)
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And first, for the meditation of the estate of all the world, or the nations of the world, before Christ preached vnto them: note,
And First, for the meditation of the estate of all the world, or the Nations of the world, before christ preached unto them: note,
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(14) doctrine (DIV2)
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First, the horrible infectiousnes of sin: whole worlds of people are poisoned with it. Secondly, the dreadfull horror of God's Iustice against sin:
First, the horrible infectiousnes of since: Whole world's of people Are poisoned with it. Secondly, the dreadful horror of God's justice against since:
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(14) doctrine (DIV2)
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which as wee may see plainly in the sufferings of Christ;
which as we may see plainly in the sufferings of christ;
r-crq c-acp pns12 vmb vvi av-j p-acp dt n2 pp-f np1;
(14) doctrine (DIV2)
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so also very liuely in the desertion and forsaking of the Gentiles, so many millions of men perishing without pardon or pity:
so also very lively in the desertion and forsaking of the Gentiles, so many millions of men perishing without pardon or pity:
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(14) doctrine (DIV2)
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and therefore it was neuer safe to follow a multitude in euill, nor to plead the practice of fathers or forefathers, with the like.
and Therefore it was never safe to follow a multitude in evil, nor to plead the practice of Father's or Forefathers, with the like.
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(14) doctrine (DIV2)
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And for the meditation of their calling againe in Christ by the Gospell, we may gather matter, First, of information;
And for the meditation of their calling again in christ by the Gospel, we may gather matter, First, of information;
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(14) doctrine (DIV2)
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and so, first, that God is not tied to any place.
and so, First, that God is not tied to any place.
cc av, ord, cst np1 vbz xx vvn p-acp d n1.
(14) doctrine (DIV2)
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If Israel after the flesh will not serue him, he will raise vp children vnto Abraham from among the Gentiles, Mat. 21.43.
If Israel After the Flesh will not serve him, he will raise up children unto Abraham from among the Gentiles, Mathew 21.43.
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(14) doctrine (DIV2)
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Secondly, that the Church of Christ is now Catholick, of all nations;
Secondly, that the Church of christ is now Catholic, of all Nations;
ord, cst dt n1 pp-f np1 vbz av njp, pp-f d n2;
(14) doctrine (DIV2)
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and therefore Christs Kingdome the largest kingdom in the world, and the glory of it must not be restrained to Rome, or any one place. Secondly, of consolation:
and Therefore Christ Kingdom the Largest Kingdom in the world, and the glory of it must not be restrained to Room, or any one place. Secondly, of consolation:
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(14) doctrine (DIV2)
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for, heer wee may obserue, 1. The infallibility of Gods promises: these promises concerne the calling of the Gentiles as being dead, and were most vnlikely,
for, her we may observe, 1. The infallibility of God's promises: these promises concern the calling of the Gentiles as being dead, and were most unlikely,
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(14) doctrine (DIV2)
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and yet wee see them fulfilled:
and yet we see them fulfilled:
cc av pns12 vvb pno32 vvn:
(14) doctrine (DIV2)
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which should teach vs to trust vpon God. 2. The wisdome and power of God, working light out of darknes.
which should teach us to trust upon God. 2. The Wisdom and power of God, working Light out of darkness.
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(14) doctrine (DIV2)
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The rebellion of the Iewes is so far from laying Sion waste, or dissoluing Religion, that it is an occasion of a greater work of God among the Gentiles:
The rebellion of the Iewes is so Far from laying Sion waste, or dissolving Religion, that it is an occasion of a greater work of God among the Gentiles:
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(14) doctrine (DIV2)
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yea, when prophanenesse seems to ouer-growe all, and the whole world seems to liue in wickednes,
yea, when profaneness seems to overgrow all, and the Whole world seems to live in wickedness,
uh, c-crq n1 vvz p-acp j av-d, cc dt j-jn n1 vvz pc-acp vvi p-acp n1,
(14) doctrine (DIV2)
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yet wee knowe not what times may come for the glory of Religion among Iewes and Gentiles. 3. God's wonderfull loue to his Elect:
yet we know not what times may come for the glory of Religion among Iewes and Gentiles. 3. God's wonderful love to his Elect:
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(14) doctrine (DIV2)
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hee will gather them from all the foure windes of heauen:
he will gather them from all the foure winds of heaven:
pns31 vmb vvi pno32 p-acp d dt crd n2 pp-f n1:
(14) doctrine (DIV2)
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though they be few in number, in comparison, and liue dispersed in euery Country, yet God, the great Husbandman, wil not want means to fetch them home into his garner.
though they be few in number, in comparison, and live dispersed in every Country, yet God, the great Husbandman, will not want means to fetch them home into his garner.
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(14) doctrine (DIV2)
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and the nations of men liuing without God, may be said, not to be a people,
and the Nations of men living without God, may be said, not to be a people,
cc dt n2 pp-f n2 vvg p-acp np1, vmb vbi vvn, xx pc-acp vbi dt n1,
(14) doctrine (DIV2)
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A husbandman, that had all his field growne ouer with weeds, saue heer and there one grain of corn on a land, would neuer be at the pains of gathering & separating:
A husbandman, that had all his field grown over with weeds, save her and there one grain of corn on a land, would never be At the pains of gathering & separating:
dt n1, cst vhd d po31 n1 vvn a-acp p-acp n2, p-acp po31 cc a-acp crd n1 pp-f n1 p-acp dt n1, vmd av-x vbi p-acp dt n2 pp-f vvg cc n-vvg:
(14) doctrine (DIV2)
1620
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yet God will. 4. The great incouragement that poor sinners and mean persons haue to come to Christ, and seek God.
yet God will. 4. The great encouragement that poor Sinners and mean Persons have to come to christ, and seek God.
av np1 vmb. crd dt j n1 cst j n2 cc j n2 vhb pc-acp vvi p-acp np1, cc vvi np1.
(14) doctrine (DIV2)
1620
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For heer we see, hee hath shewed mercy to the very abiect Gentiles, against whom hee had infinite cause of exception:
For her we see, he hath showed mercy to the very abject Gentiles, against whom he had infinite cause of exception:
p-acp av pns12 vvb, pns31 vhz vvn n1 p-acp dt j j n2-j, p-acp ro-crq pns31 vhd j n1 pp-f n1:
(14) doctrine (DIV2)
1620
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and the rather should wee bee incouraged, because wheresoeuer wee liue either in East or West, we may sit downe with Abraham, Isaak, and Iacob in the Kingdome of God, Math. 8.11.
and the rather should we be encouraged, Because wheresoever we live either in East or West, we may fit down with Abraham, Isaac, and Iacob in the Kingdom of God, Math. 8.11.
cc dt av-c vmd pns12 vbi vvn, c-acp c-crq pns12 vvb av-d p-acp n1 cc n1, pns12 vmb vvi a-acp p-acp np1, np1, cc np1 p-acp dt n1 pp-f np1, np1 crd.
(14) doctrine (DIV2)
1620
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And withall, heere is matter of instruction, for, 1. Wee must looke to our faith:
And withal, Here is matter of instruction, for, 1. we must look to our faith:
cc av, av vbz n1 pp-f n1, c-acp, crd pns12 vmb vvi p-acp po12 n1:
(14) doctrine (DIV2)
1621
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For God iustified the heathen onely by faith, Galat. 3.8. 2. Wee must not be secure,
For God justified the heathen only by faith, Galatians 3.8. 2. we must not be secure,
c-acp np1 vvd dt j-jn j p-acp n1, np1 crd. crd pns12 vmb xx vbi j,
(14) doctrine (DIV2)
1621
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but must learne to obserue all things, that are commanded vs, Math. 28.20. The name of God must bee great amongst vs, and wee must offer incense, and a pure offering, Mala. 1.11.
but must Learn to observe all things, that Are commanded us, Math. 28.20. The name of God must be great among us, and we must offer incense, and a pure offering, Mala. 1.11.
cc-acp vmb vvi pc-acp vvi d n2, cst vbr vvn pno12, np1 crd. dt n1 pp-f np1 vmb vbi j p-acp pno12, cc pns12 vmb vvi n1, cc dt j n1, np1 crd.
(14) doctrine (DIV2)
1621
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Wee must bee fruitfull, especially we that liue in these latter ages of the world,
we must be fruitful, especially we that live in these latter ages of the world,
pns12 vmb vbi j, av-j po12 d vvb p-acp d d n2 pp-f dt n1,
(14) doctrine (DIV2)
1621
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lest God hasten the calling of his nation of the Iewes, and cast vs off for vnbeliefe and vnfruitfulnes, Rom. 11.
lest God hasten the calling of his Nation of the Iewes, and cast us off for unbelief and unfruitfulness, Rom. 11.
cs np1 vvb dt n-vvg pp-f po31 n1 pp-f dt np2, cc vvb pno12 a-acp p-acp n1 cc n1, np1 crd
(14) doctrine (DIV2)
1621
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And thus in generall of the calling of the Gentiles. In particular in this verse heere is a twofold comparison:
And thus in general of the calling of the Gentiles. In particular in this verse Here is a twofold comparison:
cc av p-acp n1 pp-f dt n-vvg pp-f dt n2-j. p-acp j p-acp d n1 av vbz dt j n1:
(14) doctrine (DIV2)
1622
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first, the one respects, what they were to God: secondly, the other respects what God was to them.
First, the one respects, what they were to God: secondly, the other respects what God was to them.
ord, dt crd n2, r-crq pns32 vbdr p-acp np1: ord, dt j-jn n2 r-crq np1 vbds p-acp pno32.
(14) doctrine (DIV2)
1622
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They were to God by nature no people, by grace they are his people:
They were to God by nature no people, by grace they Are his people:
pns32 vbdr p-acp np1 p-acp n1 dx n1, p-acp n1 pns32 vbr po31 n1:
(14) doctrine (DIV2)
1622
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and God withheld from them his sauing mercy by nature, and now by grace they are vnder mercy:
and God withheld from them his Saving mercy by nature, and now by grace they Are under mercy:
cc np1 vvn p-acp pno32 po31 n-vvg n1 p-acp n1, cc av p-acp n1 pns32 vbr p-acp n1:
(14) doctrine (DIV2)
1622
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First, of their being a people to God: And then of Gods mercy to them. Which in times past were not a people. ]
First, of their being a people to God: And then of God's mercy to them. Which in times past were not a people. ]
ord, pp-f po32 vbg dt n1 p-acp np1: cc av pp-f npg1 n1 p-acp pno32. r-crq p-acp n2 j vbdr xx dt n1. ]
(14) doctrine (DIV2)
1622
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The word people is diuersly taken:
The word people is diversely taken:
dt n1 n1 vbz av-j vvn:
(14) doctrine (DIV2)
1624
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For sometimes it signifieth any multitude, or great number of any sort, and so Ants are said to bee a people, Pro. 30.25. and Caterpillers, Ioel 2.2, 5. Sometimes it signifies the lower sort of men, as they are distinguished from the Nobility in any State: For sometime it signifies any multitude, or great number of any sort, and so Aunts Are said to be a people, Pro 30.25. and Caterpillars, Joel 2.2, 5. Sometime it signifies the lower sort of men, as they Are distinguished from the Nobilt in any State:
p-acp av pn31 vvz d n1, cc j n1 pp-f d n1, cc av n2 vbr vvn pc-acp vbi dt n1, np1 crd. cc n2, np1 crd, crd av pn31 vvz dt jc n1 pp-f n2, c-acp pns32 vbr vvn p-acp dt n1 p-acp d n1:
(14) doctrine (DIV2)
1624
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and so they are vsed and stiled the common people.
and so they Are used and styled the Common people.
cc av pns32 vbr vvn cc vvd dt j n1.
(14) doctrine (DIV2)
1624
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But, properly and originally, the word populus was thought to signifie a multitude of citizens in one city, enioying the right and communion in society and imploiments, vnder one Head and Gouerner.
But, properly and originally, the word populus was Thought to signify a multitude of Citizens in one City, enjoying the right and communion in society and employments, under one Head and Governor.
p-acp, av-j cc av-j, dt n1 fw-la vbds vvn pc-acp vvi dt n1 pp-f n2 p-acp crd n1, vvg dt j-jn cc n1 p-acp n1 cc n2, p-acp crd n1 cc n1.
(14) doctrine (DIV2)
1624
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Now, the holy Ghost in this place affirmes, that men that liue in their sinnes, without faith and repentance, are not a people,
Now, the holy Ghost in this place affirms, that men that live in their Sins, without faith and Repentance, Are not a people,
av, dt j n1 p-acp d n1 vvz, cst n2 cst vvb p-acp po32 n2, p-acp n1 cc n1, vbr xx dt n1,
(14) doctrine (DIV2)
1625
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though they bee neuer so many in number, or other prerogatiues:
though they be never so many in number, or other prerogatives:
cs pns32 vbb av-x av av-d p-acp n1, cc j-jn n2:
(14) doctrine (DIV2)
1625
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Either because they are a people of no note, in no request in respect of true greatnes: Either Because they Are a people of no note, in no request in respect of true greatness:
d c-acp pns32 vbr dt n1 pp-f dx n1, p-acp dx n1 p-acp n1 pp-f j n1:
(14) doctrine (DIV2)
1626
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4438
as the Iews did vilely esteem of all the vncircumcised:
as the Iews did vilely esteem of all the uncircumcised:
c-acp dt np2 vdd av-j vvi pp-f d dt j:
(14) doctrine (DIV2)
1626
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Or because they were not a peculiar people, or (as the Antithesis shewes it) were not the people of God.
Or Because they were not a peculiar people, or (as the Antithesis shows it) were not the people of God.
cc c-acp pns32 vbdr xx dt j n1, cc (c-acp dt n1 vvz pn31) vbdr xx dt n1 pp-f np1.
(14) doctrine (DIV2)
1627
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Now, till men subject themselues to God's gouernment by Iesus Christ, they are not a people.
Now, till men Subject themselves to God's government by Iesus christ, they Are not a people.
av, c-acp n2 vvi px32 p-acp npg1 n1 p-acp np1 np1, pns32 vbr xx dt n1.
(14) doctrine (DIV2)
1627
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The Empire of the whole world belongs to God and his Sonne Christ, Psal. 2.10.
The Empire of the Whole world belongs to God and his Son christ, Psalm 2.10.
dt n1 pp-f dt j-jn n1 vvz p-acp np1 cc po31 n1 np1, np1 crd.
(14) doctrine (DIV2)
1627
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4442
Now, all nations that come not in to kisse the Sonne, are no members of the Empire of the Common-wealth of Israel:
Now, all Nations that come not in to kiss the Son, Are no members of the Empire of the Commonwealth of Israel:
av, d n2 cst vvb xx p-acp pc-acp vvi dt n1, vbr dx n2 pp-f dt n1 pp-f dt n1 pp-f np1:
(14) doctrine (DIV2)
1627
Image 10
4443
let them haue what Heads or rulers they wil, they are but as so many Rebels,
let them have what Heads or Rulers they will, they Are but as so many Rebels,
vvb pno32 vhi r-crq n2 cc n2 pns32 vmb, pns32 vbr p-acp c-acp av d n2,
(14) doctrine (DIV2)
1627
Image 10
4444
or (at the least) as so many strangers from God's Kingdom; therefore called strangers and enemies, Col. 1.22.
or (At the least) as so many Strangers from God's Kingdom; Therefore called Strangers and enemies, Col. 1.22.
cc (p-acp dt ds) p-acp av d n2 p-acp npg1 n1; av vvd n2 cc n2, np1 crd.
(14) doctrine (DIV2)
1627
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They are neither born of the bloud of Israel, nor haue they any right of inheritance from God,
They Are neither born of the blood of Israel, nor have they any right of inheritance from God,
pns32 vbr av-d vvn pp-f dt n1 pp-f np1, ccx vhb pns32 d n-jn pp-f n1 p-acp np1,
(14) doctrine (DIV2)
1627
Image 10
4446
nor liue they vnder the lawes of the Empire, nor made free denisons:
nor live they under the laws of the Empire, nor made free Denizons:
ccx vvb pns32 p-acp dt n2 pp-f dt n1, ccx vvd j n2:
(14) doctrine (DIV2)
1627
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4447
yea, this p•••se seems to import, that all men that are not gathered into the number of God's people, are but a confused heap,
yea, this p•••se seems to import, that all men that Are not gathered into the number of God's people, Are but a confused heap,
uh, d av vvz pc-acp vvi, cst d n2 cst vbr xx vvn p-acp dt n1 pp-f npg1 n1, vbr p-acp dt j-vvn n1,
(14) doctrine (DIV2)
1627
Image 10
4448
and disordred multitude, neuer happy in respect of any gouernment: they are brought into no order;
and disordered multitude, never happy in respect of any government: they Are brought into no order;
cc vvn n1, av-x j p-acp n1 pp-f d n1: pns32 vbr vvn p-acp dx n1;
(14) doctrine (DIV2)
1627
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4449
and, as the Prophet also further saith, they are good for nothing ▪ Ier. 13.10. God regards them not, nor looketh after them as it were:
and, as the Prophet also further Says, they Are good for nothing ▪ Jeremiah 13.10. God regards them not, nor looks After them as it were:
cc, c-acp dt n1 av av-j vvz, pns32 vbr j p-acp pix ▪ np1 crd. np1 vvz pno32 xx, ccx vvz p-acp pno32 p-acp pn31 vbdr:
(14) doctrine (DIV2)
1627
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and though they haue Lawes, and a kinde of gouernment, yet their Lawes and Customs are vain, Esay 10.3. altogether insufficient to make them liue happily. Vse. The vse may be, First, for information:
and though they have Laws, and a kind of government, yet their Laws and Customs Are vain, Isaiah 10.3. altogether insufficient to make them live happily. Use. The use may be, First, for information:
cc cs pns32 vhb n2, cc dt n1 pp-f n1, av po32 n2 cc n2 vbr j, np1 crd. av j pc-acp vvi pno32 vvi av-j. vvb. dt n1 vmb vbi, ord, p-acp n1:
(14) doctrine (DIV2)
1627
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and so it may inform vs in two things.
and so it may inform us in two things.
cc av pn31 vmb vvi pno12 p-acp crd n2.
(14) doctrine (DIV2)
1629
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First, the vanity and insufficiency of worldly things, riches, power, honour, conquests, carnall parentage, and the like, auaile men nothing vnto a blessed life:
First, the vanity and insufficiency of worldly things, riches, power, honour, conquests, carnal parentage, and the like, avail men nothing unto a blessed life:
ord, dt n1 cc n1 pp-f j n2, n2, n1, n1, n2, j n1, cc dt j, vvi n2 pix p-acp dt j-vvn n1:
(14) doctrine (DIV2)
1629
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the Gentils had all these in their greatest glory, and yet not worthy to be called a people.
the Gentiles had all these in their greatest glory, and yet not worthy to be called a people.
dt n2-j vhn d d p-acp po32 js n1, cc av xx j pc-acp vbi vvn dt n1.
(14) doctrine (DIV2)
1629
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Secondly, wee may hence gather the reason of these strange deuouring iudgements, which fall vpon the world by warres, famine, pestilence, &c. For, inasmuch as worlds of men liue without the compasse of the obedience to God's gouernment,
Secondly, we may hence gather the reason of these strange devouring Judgments, which fallen upon the world by wars, famine, pestilence, etc. For, inasmuch as world's of men live without the compass of the Obedience to God's government,
ord, pns12 vmb av vvi dt n1 pp-f d j j-vvg n2, r-crq vvb p-acp dt n1 p-acp n2, n1, n1, av p-acp, av c-acp n2 pp-f n2 vvb p-acp dt n1 pp-f dt n1 p-acp npg1 n1,
(14) doctrine (DIV2)
1629
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and stand out as so many Rebels; the Lord therefore, seeing they will not bee his people, fights against them from heauen,
and stand out as so many Rebels; the Lord Therefore, seeing they will not be his people, fights against them from heaven,
cc vvb av c-acp av d n2; dt n1 av, vvg pns32 vmb xx vbi po31 n1, vvz p-acp pno32 p-acp n1,
(14) doctrine (DIV2)
1629
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and makes wonderful hauock among them; as a great King, that reuengeth himself by the strength of Armies, vpon Rebels. Secondly, for instruction:
and makes wondered havoc among them; as a great King, that revenges himself by the strength of Armies, upon Rebels. Secondly, for instruction:
cc vvz j n1 p-acp pno32; c-acp dt j n1, cst vvz px31 p-acp dt n1 pp-f n2, p-acp n2. ord, p-acp n1:
(14) doctrine (DIV2)
1629
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but walk in the imaginations and counsels of their owne euill hearts, Ierem. 7.23, 24, &c. 13.10.
but walk in the Imaginations and Counsels of their own evil hearts, Jeremiah 7.23, 24, etc. 13.10.
cc-acp vvb p-acp dt n2 cc n2 pp-f po32 d j-jn n2, np1 crd, crd, av crd.
(14) doctrine (DIV2)
1635
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and so wee, that were sinners of the Gentiles, should hence learn to acknowledge & praise the free grace of God, who without our deserts hath reckned vs in the Court of his people;
and so we, that were Sinners of the Gentiles, should hence Learn to acknowledge & praise the free grace of God, who without our deserts hath reckoned us in the Court of his people;
cc av pns12, cst vbdr n2 pp-f dt n2-j, vmd av vvi pc-acp vvi cc vvi dt j n1 pp-f np1, r-crq p-acp po12 n2 vhz vvn pno12 p-acp dt n1 pp-f po31 n1;
(14) doctrine (DIV2)
1630
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wee that were by nature, viz. none of God's people.
we that were by nature, viz. none of God's people.
pns12 cst vbdr p-acp n1, n1 pix pp-f npg1 n1.
(14) doctrine (DIV2)
1630
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Thirdly, and especially it should set out the misery of all men liuing in their sins without repentance:
Thirdly, and especially it should Set out the misery of all men living in their Sins without Repentance:
ord, cc av-j pn31 vmd vvi av dt n1 pp-f d n2 vvg p-acp po32 n2 p-acp n1:
(14) doctrine (DIV2)
1631
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and the rather should we bee mooued with this terror, 1. Because no place can priuiledge impenitent sinners:
and the rather should we be moved with this terror, 1. Because no place can privilege impenitent Sinners:
cc dt av-c vmd pns12 vbi vvn p-acp d n1, crd p-acp dx n1 vmb vvi j n2:
(14) doctrine (DIV2)
1631
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for, not onely professed Gentiles, but euen wicked Israelites are in Scripture reckoned as no people.
for, not only professed Gentiles, but even wicked Israelites Are in Scripture reckoned as no people.
c-acp, xx av-j vvn np1, cc-acp av j np1 vbr p-acp n1 vvn p-acp dx n1.
(14) doctrine (DIV2)
1631
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The wicked are accounted as no people, though they liue in the Church, and dwell among God's people.
The wicked Are accounted as no people, though they live in the Church, and dwell among God's people.
dt j vbr vvn p-acp dx n1, cs pns32 vvb p-acp dt n1, cc vvi p-acp npg1 n1.
(14) doctrine (DIV2)
1631
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For, what is the chaffe to the wheat, though both lie together? Yea, though men bear the name of God's people,
For, what is the chaff to the wheat, though both lie together? Yea, though men bear the name of God's people,
p-acp, r-crq vbz dt n1 p-acp dt n1, cs d vvb av? uh, cs n2 vvb dt n1 pp-f npg1 n1,
(14) doctrine (DIV2)
1631
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yet God hates them neuer a whit the lesse for that:
yet God hates them never a whit the less for that:
av np1 vvz pno32 av dt n1 dt av-dc p-acp d:
(14) doctrine (DIV2)
1631
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and therefore to distinguish them, and shew how little he regards them, hee calls them the euill people, Ier. 13.10. the disobedient and gain-saying people, Rom. 10.21. the people of Gomorrah, Esay 1.10.
and Therefore to distinguish them, and show how little he regards them, he calls them the evil people, Jeremiah 13.10. the disobedient and gainsaying people, Rom. 10.21. the people of Gomorrah, Isaiah 1.10.
cc av pc-acp vvi pno32, cc vvb c-crq av-j pns31 vvz pno32, pns31 vvz pno32 dt j-jn n1, np1 crd. dt j cc j n1, np1 crd. dt n1 pp-f np1, np1 crd.
(14) doctrine (DIV2)
1631
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the people of my curse, Esay 34.5. 2. Because God will shew by his fierce wrath, that hee doth not reckon of them at all,
the people of my curse, Isaiah 34.5. 2. Because God will show by his fierce wrath, that he does not reckon of them At all,
dt n1 pp-f po11 n1, np1 crd. crd p-acp np1 vmb vvi p-acp po31 j n1, cst pns31 vdz xx vvi pp-f pno32 p-acp d,
(14) doctrine (DIV2)
1631
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but will cast them off as a girdle that is good for nothing, Ier. 13.10. Many places of Scripture shew this.
but will cast them off as a girdle that is good for nothing, Jeremiah 13.10. Many places of Scripture show this.
cc-acp vmb vvi pno32 a-acp p-acp dt n1 cst vbz j p-acp pix, np1 crd. av-d n2 pp-f n1 vvi d.
(14) doctrine (DIV2)
1631
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All the sinners of the people shall die, Amos 9.10. God will take away his power from them, euen his louing kindnes and mercies, and would not haue them much pitied, Ier. 16.5. Behould, saith the same Prophet in another place, the whirl-winde of the Lord goeth forth with fury: a continual whirl-wind;
All the Sinners of the people shall die, Amos 9.10. God will take away his power from them, even his loving kindness and Mercies, and would not have them much pitied, Jeremiah 16.5. Behold, Says the same Prophet in Another place, the whirlwind of the Lord Goes forth with fury: a continual whirlwind;
av-d dt n2 pp-f dt n1 vmb vvi, np1 crd. np1 vmb vvi av po31 n1 p-acp pno32, av po31 j-vvg n1 cc n2, cc vmd xx vhi pno32 av-d vvn, np1 crd. vvb, vvz dt d n1 p-acp j-jn n1, dt n1 pp-f dt n1 vvz av p-acp n1: dt j n1;
(14) doctrine (DIV2)
1631
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it shall fall with pain on the head of the wicked, Ier. 30.23. so Ezech. 11.21. Esay 34.5.
it shall fallen with pain on the head of the wicked, Jeremiah 30.23. so Ezekiel 11.21. Isaiah 34.5.
pn31 vmb vvi p-acp n1 p-acp dt n1 pp-f dt j, np1 crd. av np1 crd. np1 crd.
(14) doctrine (DIV2)
1631
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Ob. But, when men liue in the Church, and are baptized, &c. how may it bee knowne, that they are not Gods people? what signes are there of men that are not Gods people?Ob. But, when men live in the Church, and Are baptised, etc. how may it be known, that they Are not God's people? what Signs Are there of men that Are not God's people?
np1 p-acp, c-crq n2 vvb p-acp dt n1, cc vbr vvn, av q-crq vmb pn31 vbi vvn, cst pns32 vbr xx npg1 n1? q-crq n2 vbr a-acp pp-f n2 cst vbr xx npg1 n1?
(14) doctrine (DIV2)
1632
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Sol. They are described in diuers Scriptures, where we may finde out what people it is God excepts against.Sol. They Are described in diverse Scriptures, where we may find out what people it is God excepts against.
np1 pns32 vbr vvn p-acp j n2, c-crq pns12 vmb vvi av q-crq n1 pn31 vbz np1 vvz p-acp.
(14) doctrine (DIV2)
1633
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First, such as can liue without God in the world, are not Gods people, Ephes. 2.12.
First, such as can live without God in the world, Are not God's people, Ephesians 2.12.
ord, d c-acp vmb vvi p-acp np1 p-acp dt n1, vbr xx npg1 n1, np1 crd.
(14) doctrine (DIV2)
1634
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Such as can goe whole daies, weekes, moneths, yeeres, without any harty care of God, or his glory, or fauour.
Such as can go Whole days, weeks, months, Years, without any hearty care of God, or his glory, or favour.
d c-acp vmb vvi j-jn n2, n2, n2, n2, p-acp d j n1 pp-f np1, cc po31 n1, cc n1.
(14) doctrine (DIV2)
1634
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These are euidently not a people. Secondly, such as are of a stifneck:
These Are evidently not a people. Secondly, such as Are of a stifneck:
d vbr av-j xx dt n1. ord, d c-acp vbr pp-f dt n1:
(14) doctrine (DIV2)
1634
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such as will not let Gods yoke come vpon them, such as wil not obey his voice,
such as will not let God's yoke come upon them, such as will not obey his voice,
d c-acp vmb xx vvi npg1 n1 vvn p-acp pno32, d c-acp vmb xx vvi po31 n1,
(14) doctrine (DIV2)
1635
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especially such as refuse to heare his voice, and are withall gainsaiers, and such as are talkers, whose lips carry about them the infamy of Gods true people,
especially such as refuse to hear his voice, and Are withal gainers, and such as Are talkers, whose lips carry about them the infamy of God's true people,
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1635
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and the blasphemy of Gods name, Rom. 10.21. Ierem. 10.13. Ezech. 36.3, &c. Thirdly, it may be discerned by their manner of seruing of God:
and the blasphemy of God's name, Rom. 10.21. Jeremiah 10.13. Ezekiel 36.3, etc. Thirdly, it may be discerned by their manner of serving of God:
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(14) doctrine (DIV2)
1635
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for such as God reiects from being of his people: may draw neere to him with their lips, but their hearts are from him;
for such as God rejects from being of his people: may draw near to him with their lips, but their hearts Are from him;
c-acp d c-acp np1 vvz p-acp vbg pp-f po31 n1: vmb vvi av-j p-acp pno31 p-acp po32 n2, cc-acp po32 n2 vbr p-acp pno31;
(14) doctrine (DIV2)
1636
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and they doe him no seruice, but as mens lawes feare them to it.
and they do him no service, but as men's laws Fear them to it.
cc pns32 vdb pno31 dx n1, cc-acp p-acp ng2 n2 vvb pno32 p-acp pn31.
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1636
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A constant habituall alienation of the heart from the care of Gods presence in Gods ordinances, is a sure signe of persons God regards not.
A constant habitual alienation of the heart from the care of God's presence in God's ordinances, is a sure Signen of Persons God regards not.
dt j j n1 pp-f dt n1 p-acp dt n1 pp-f npg1 n1 p-acp npg1 n2, vbz dt j n1 pp-f n2 np1 vvz xx.
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Ob. But there are faults in the best men in the world, and therefore why should such as liue in the Church,Ob. But there Are Faults in the best men in the world, and Therefore why should such as live in the Church,
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1637
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and professe the true Religion, be cast off only for liuing in sin, seeing all are sinners?
and profess the true Religion, be cast off only for living in since, seeing all Are Sinners?
cc vvi dt j n1, vbb vvn a-acp av-j p-acp vvg p-acp n1, vvg d vbr n2?
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1637
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Sol. I answer with the words of the holy Ghost, Deut. 32.5, 6. Their spot is not the spot of Gods people;Sol. I answer with the words of the holy Ghost, Deuteronomy 32.5, 6. Their spot is not the spot of God's people;
np1 pns11 vvb p-acp dt n2 pp-f dt j n1, np1 crd, crd po32 n1 vbz xx dt n1 pp-f npg1 n1;
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1638
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that spot that is in the wicked, is a spot of leprosie, and therefore they ought to bee put without the Campe till they be cleansed:
that spot that is in the wicked, is a spot of leprosy, and Therefore they ought to be put without the Camp till they be cleansed:
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1638
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The sins of the Godly, are sins of infirmity; and the sinnes of the wicked, are sinnes of presumption:
The Sins of the Godly, Are Sins of infirmity; and the Sins of the wicked, Are Sins of presumption:
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1638
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The wicked neuer obey from the heart, which all the godly doe; sinne doth not raigne in them as it doth in the wicked.
The wicked never obey from the heart, which all the godly doe; sin does not Reign in them as it does in the wicked.
dt j av-x vvb p-acp dt n1, r-crq d dt j n1; n1 vdz xx vvi p-acp pno32 p-acp pn31 vdz p-acp dt j.
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1638
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Thus of their estate by Nature: as they were not a people: their estate by Grace is described in those words;
Thus of their estate by Nature: as they were not a people: their estate by Grace is described in those words;
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1639
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Are now the people of God. Are now the people of God : ] are now the people of God. are now the people of God: ]
vbr av dt n1 pp-f np1. vbr av dt n1 pp-f np1: ]
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1639
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The difference of reading here, from that of the prophet is to be noted ▪ for,
The difference of reading Here, from that of the Prophet is to be noted ▪ for,
dt n1 pp-f vvg av, p-acp d pp-f dt n1 vbz pc-acp vbi vvn ▪ p-acp,
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1641
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wheras in the prophet it is thus. In the place where it was said, ye are not my people;
whereas in the Prophet it is thus. In the place where it was said, you Are not my people;
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1641
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it shall be said vnto them, Ye are the sonnes of the liuing God: which words are somewhat doubtfull:
it shall be said unto them, You Are the Sons of the living God: which words Are somewhat doubtful:
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1641
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for some might gather, that therefore all which were not a people, should in time be the people of God.
for Some might gather, that Therefore all which were not a people, should in time be the people of God.
c-acp d vmd vvi, cst av d r-crq vbdr xx dt n1, vmd p-acp n1 vbb dt n1 pp-f np1.
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1641
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The Apostle therefore applies it so, as that it may appeare, that the comfort only belongs to godly Christians;
The Apostle Therefore Applies it so, as that it may appear, that the Comfort only belongs to godly Christians;
dt n1 av vvz pn31 av, c-acp cst pn31 vmb vvi, cst dt n1 av-j vvz p-acp j np1;
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1641
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and in stead of the words, Ye shall be called the Sonnes of the liuing God, he saith, Ye are now the people of God, which in sence differs not:
and in stead of the words, You shall be called the Sons of the living God, he Says, You Are now the people of God, which in sense differs not:
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and the Apostle leapeth to the direct Antithesis, and takes it for granted, that all God's People are God's Sonnes also,
and the Apostle leapeth to the Direct Antithesis, and Takes it for granted, that all God's People Are God's Sons also,
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1641
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Vse 2. Secondly, diuers things may bee hence obserued for instruction;Use 2. Secondly, diverse things may be hence observed for instruction;
vvb crd ord, j n2 vmb vbi av vvn p-acp n1;
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vnlesse we conceiue, that hee borrowed these words out of Hosh. 2. vlt. which I rather incline vnto,
unless we conceive, that he borrowed these words out of Hush 2. Ult. which I rather incline unto,
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(14) doctrine (DIV2)
1641
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though Interpreters most take to the words, and the first Chap. Ye are now the people of God. ]
though Interpreters most take to the words, and the First Chap. You Are now the people of God. ]
cs n2 av-js vvb p-acp dt n2, cc dt ord np1 pn22 vbr av dt n1 pp-f np1. ]
(14) doctrine (DIV2)
1641
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For the sence of the words, we must vnderstand, that men are in Scripture said to be God's people three wayes.
For the sense of the words, we must understand, that men Are in Scripture said to be God's people three ways.
p-acp dt n1 pp-f dt n2, pns12 vmb vvi, cst n2 vbr p-acp n1 vvd pc-acp vbi npg1 n1 crd n2.
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First, in respect of eternall Praedestination, see Rom. 11.2. He will not cast off the people hee knew before.
First, in respect of Eternal predestination, see Rom. 11.2. He will not cast off the people he knew before.
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Secondly, in respect of the couenant in the Law, and so the sonnes of Abraham were God's people,
Secondly, in respect of the Covenant in the Law, and so the Sons of Abraham were God's people,
ord, p-acp n1 pp-f dt n1 p-acp dt n1, cc av dt n2 pp-f np1 vbdr npg1 n1,
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1645
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and none other, as many Scriptures shew. Thirdly, in respect of the couenant in the Gospell;
and none other, as many Scriptures show. Thirdly, in respect of the Covenant in the Gospel;
cc pi n-jn, c-acp d n2 vvi. ord, p-acp n1 pp-f dt n1 p-acp dt n1;
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1645
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and so it is to be taken here:
and so it is to be taken Here:
cc av pn31 vbz pc-acp vbi vvn av:
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and all vnregenerate men were not a people, and all that beleeue, are God's people by the benefit of the couenant of Grace in the Gospell.
and all unregenerate men were not a people, and all that believe, Are God's people by the benefit of the Covenant of Grace in the Gospel.
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Now for the coherence I might note, That they that are not the people of God, may be the people of God,
Now for the coherence I might note, That they that Are not the people of God, may be the people of God,
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and so acknowledged of God himselfe;
and so acknowledged of God himself;
cc av vvn pp-f np1 px31;
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which should teach vs with meekenesse and patience, to waite when God will turne those that lie in their sinnes,
which should teach us with meekness and patience, to wait when God will turn those that lie in their Sins,
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and despaire of no man, and restraine fierce and peruerse censures, concerning the finall estate of other men:
and despair of no man, and restrain fierce and perverse censures, Concerning the final estate of other men:
cc n1 pp-f dx n1, cc vvi j cc j n2, vvg dt j n1 pp-f j-jn n2:
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But the maine point is, that God's people are the only people in the World; None worthy to be called a people, in comparison of them!
But the main point is, that God's people Are the only people in the World; None worthy to be called a people, in comparison of them!
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No subiect, in any gouernement, so happy as Gods people, vnder his gouernement in Christ!
No Subject, in any government, so happy as God's people, under his government in christ!
uh-dx n-jn, p-acp d n1, av j c-acp npg1 n1, p-acp po31 n1 p-acp np1!
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and therefore to bee made the people of God here, is reckoned as a condition beyond all comparison:
and Therefore to be made the people of God Here, is reckoned as a condition beyond all comparison:
cc av pc-acp vbi vvn dt n1 pp-f np1 av, vbz vvn p-acp dt n1 p-acp d n1:
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Now that Gods people excell all other Subiects in the World, may appeare many waies:
Now that God's people excel all other Subjects in the World, may appear many ways:
av cst ng1 n1 vvi d j-jn n2-jn p-acp dt n1, vmb vvi d n2:
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First, in respect of the loue of God that hee beares to his people, which hath foure matchlesse prayses, that no King on earth can afford to his Subiects:
First, in respect of the love of God that he bears to his people, which hath foure matchless praises, that no King on earth can afford to his Subjects:
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For, first it is an euerlasting Loue, when all the fauor of the Princes on earth is both mutable, and mortall. For, First it is an everlasting Love, when all the favour of the Princes on earth is both mutable, and Mortal.
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Secondly, it is a particular loue to each Subiect; All the people are loued, and by name, Deut. 33.3. The Lord counteth, when he reckons his people, he was become their God, Psal. 87.5, 6. Thirdly, it is a free loue;
Secondly, it is a particular love to each Subject; All the people Are loved, and by name, Deuteronomy 33.3. The Lord counteth, when he reckons his people, he was become their God, Psalm 87.5, 6. Thirdly, it is a free love;
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There was no desert in vs: whereas Princes looke at somewhat that may pleasure themselues, euen where desert is lesse.
There was no desert in us: whereas Princes look At somewhat that may pleasure themselves, even where desert is less.
pc-acp vbds dx n1 p-acp pno12: cs n2 vvb p-acp av d vmb vvi px32, av-j c-crq n1 vbz av-dc.
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Fourthly, it is a tender Loue;
Fourthly, it is a tender Love;
ord, pn31 vbz dt j n1;
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as, 1. Such as liue in the Church, and yet haue not the marks of God's people on them, should awake,
as, 1. Such as live in the Church, and yet have not the marks of God's people on them, should awake,
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and therefore Gods people are said to be married to their King and God, Hosh. 2.19. and therefore God is said to account his People to be his Portion, Deut. 32.9.
and Therefore God's people Are said to be married to their King and God, Hush 2.19. and Therefore God is said to account his People to be his Portion, Deuteronomy 32.9.
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Secondly, they are an elect People; which hath a twofold consideration in it:
Secondly, they Are an elect People; which hath a twofold consideration in it:
ord, pns32 vbr dt j-vvn n1; r-crq vhz dt j n1 p-acp pn31:
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1650
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For, first, they are elect from all eternity, and so euery one of the People hath a particular act of Parliament to assure his right, Rom. 11.2.
For, First, they Are elect from all eternity, and so every one of the People hath a particular act of Parliament to assure his right, Rom. 11.2.
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And secondly, they are elect in time, that is, they are separated and culled out of all the people of the World.
And secondly, they Are elect in time, that is, they Are separated and culled out of all the people of the World.
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Thirdly, all Gods People haue a generall pardon giuen them for all offences, Ierem. 31.34. He saues his People from their sinnes; Thirdly, all God's People have a general pardon given them for all offences, Jeremiah 31.34. He saves his People from their Sins;
ord, d ng1 n1 vhb dt j n1 vvn pno32 p-acp d n2, np1 crd. pns31 vvz po31 n1 p-acp po32 n2;
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and this pardon is grounded vpon a sufficient atonement made by a most faithfull high Priest for them, Heb. 2.17. Who also sanctified all this People with his own blood, Heb. 13.12. Christ is giuen for couenant:
and this pardon is grounded upon a sufficient atonement made by a most faithful high Priest for them, Hebrew 2.17. Who also sanctified all this People with his own blood, Hebrew 13.12. christ is given for Covenant:
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he is their surety for them, & their witnes, Esay 42.6. & 55.5. Who also redeemed them with his blood: All, a People of Purchase.
he is their surety for them, & their witness, Isaiah 42.6. & 55.5. Who also redeemed them with his blood: All, a People of Purchase.
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Fourthly, all Gods People are qualified with new gifts, aboue all the people in the World;
Fourthly, all God's People Are qualified with new Gifts, above all the people in the World;
ord, d ng1 n1 vbr vvn p-acp j n2, p-acp d dt n1 p-acp dt n1;
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their natures be amended, they are all washed and clensed from their filthinesse: there is not one vile person amongst them, Ezech. 36.25.
their nature's be amended, they Are all washed and cleansed from their filthiness: there is not one vile person among them, Ezekiel 36.25.
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& 37.23. &c. He hath formed them for himselfe, and his owne seruice, Esay 43.22. Fiftly, all Gods Subiects are adopted to bee Gods sonnes:
& 37.23. etc. He hath formed them for himself, and his own service, Isaiah 43.22. Fifty, all God's Subjects Are adopted to be God's Sons:
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and so can no Prince on Earth say of his: they are, as it were, the fruit of his womb, Psal. 110.3. Sixtly, the Lawes by which they are gouerned, are the perfectest in the whole world:
and so can no Prince on Earth say of his: they Are, as it were, the fruit of his womb, Psalm 110.3. Sixty, the Laws by which they Are governed, Are the perfectest in the Whole world:
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For the Law of God is perfect, Psal. 119.8. Seuenthly, all Gods people liue in his presence, and see his glory, Exod. 33.16. Leuit. 26.11, 12. Zach. 1.10, 11. Psal. 95.7.
For the Law of God is perfect, Psalm 119.8. Seuenthly, all God's people live in his presence, and see his glory, Exod 33.16. Levites 26.11, 12. Zach 1.10, 11. Psalm 95.7.
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Other Kings haue many subiects they neuer saw, and few that haue that preferment, to liue in the Kings presence, or neere about him.
Other Kings have many Subjects they never saw, and few that have that preferment, to live in the Kings presence, or near about him.
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Eightthly, God feasts all his subiects, and that often, and in his owne presence, and with the best prouision of the world, Esay 25.8. Esay 65.13, 14. Ierem. 31.14.
Eighthly, God feasts all his Subjects, and that often, and in his own presence, and with the best provision of the world, Isaiah 25.8. Isaiah 65.13, 14. Jeremiah 31.14.
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Kings would soone consume their treasure, if they should doe it often, or almost once, &c. Ninthly, no people so graced of their King in hearing requests, and receiuing petitions.
Kings would soon consume their treasure, if they should do it often, or almost once, etc. Ninthly, no people so graced of their King in hearing requests, and receiving petitions.
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For all Gods people may cry, and bee heard, and at all times, and in all suites, which no King on earth can grant to all his subiects,
For all God's people may cry, and be herd, and At all times, and in all suits, which no King on earth can grant to all his Subjects,
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and seldome or neuer so much as to any one, Esay 30.19. Iohn 14. Whatsoeuer they aske in the name of Christ shall bee granted vnto them.
and seldom or never so much as to any one, Isaiah 30.19. John 14. Whatsoever they ask in the name of christ shall be granted unto them.
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Tenthly, they are the longest liued of any people: As the daies of a tree are the daies of my people, saith the Lord:
Tenthly, they Are the longest lived of any people: As the days of a tree Are the days of my people, Says the Lord:
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They may endure many a storm, but they are fast rooted still. Mine Elect shall long enioy the works of their hands, Esay 65.22.
They may endure many a storm, but they Are fast rooted still. Mine Elect shall long enjoy the works of their hands, Isaiah 65.22.
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For, first, they onely haue the promise of a long life in this world, and it is limited onely with that condition,
For, First, they only have the promise of a long life in this world, and it is limited only with that condition,
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If it bee good for them.
If it be good for them.
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And secondly, if that God take away some of his people, and that quickly, out of this world:
And secondly, if that God take away Some of his people, and that quickly, out of this world:
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yet that shortens not their life, or dependance vpon God:
yet that shortens not their life, or dependence upon God:
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For when they dye a bodily death, they are said to bee gathered to his people,
For when they die a bodily death, they Are said to be gathered to his people,
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or their people, and there receiue eternall life instead of it: Death doth not put them out of seruice, or depriue them of the Kings presence,
or their people, and there receive Eternal life instead of it: Death does not put them out of service, or deprive them of the Kings presence,
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but remoueth them onely out of one roome into another:
but Removeth them only out of one room into Another:
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whereas they stood below staires before, they serue now aboue staires, and are all of the Presence, and Priuie-Chamber to God.
whereas they stood below stairs before, they serve now above stairs, and Are all of the Presence, and Priuie-Chamber to God.
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Eleuenthly, they are the wealthiest people in the world, none better prouided for:
Eleventhly, they Are the Wealthiest people in the world, none better provided for:
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For, first for Spiritual gifts, and rich fauours from the King of kings, they are not destitute of any heauenly gifts, 1. Cor. 1.5. Eph. 1.3.
For, First for Spiritual Gifts, and rich favours from the King of Kings, they Are not destitute of any heavenly Gifts, 1. Cor. 1.5. Ephesians 1.3.
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And for outward prouision, God hath taken all the chief creatures, and bound them to serue them with prouision in whatsoeuer they want:
And for outward provision, God hath taken all the chief creatures, and bound them to serve them with provision in whatsoever they want:
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The heauen, the earth, the corne, &c. all are bound for the supply of their wants, Hos. 2.21, 22, 23. Twelfthly, they excell for protection:
The heaven, the earth, the corn, etc. all Are bound for the supply of their Wants, Hos. 2.21, 22, 23. Twelfthly, they excel for protection:
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Whether we respect their preseruation, or the reuenge is done vpon their enemies:
Whither we respect their preservation, or the revenge is done upon their enemies:
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For their preseruation, though the earth and the heauens should bee shaken, yet God will be the hope of his people, Ioel 3.16.
For their preservation, though the earth and the heavens should be shaken, yet God will be the hope of his people, Joel 3.16.
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and as the mountaines are about Ierusalem, so is the Lord about them that feare him,
and as the Mountains Are about Ierusalem, so is the Lord about them that Fear him,
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and therefore they cannot bee moued, Psal. 125.1, 2. and if the rod of the wicked doe enter vpon them,
and Therefore they cannot be moved, Psalm 125.1, 2. and if the rod of the wicked do enter upon them,
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yet it shall not rest vpon their lot, v. 3. of the same Psalme. And for vengeance:
yet it shall not rest upon their lot, v. 3. of the same Psalm. And for vengeance:
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It is certaine, the Lord will auenge their quarrell vpon all their enemies, though they be vnable to right their own wrongs;
It is certain, the Lord will avenge their quarrel upon all their enemies, though they be unable to right their own wrongs;
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and God turns nations of men into hell, Psalm 9.17. 4. Nor will their outward seruing of God serue their turn.
and God turns Nations of men into hell, Psalm 9.17. 4. Nor will their outward serving of God serve their turn.
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and because God would haue it done throughly, hee reserues the work of vengeance to himselfe, to make the recompence, Heb. 10.30. Rom. 12.20. Vses. The vse may bee both for Consolation, and Instruction:
and Because God would have it done thoroughly, he reserves the work of vengeance to himself, to make the recompense, Hebrew 10.30. Rom. 12.20. Uses. The use may be both for Consolation, and Instruction:
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For it should exceedingly comfort Gods children, considering what singular happines they enioy by the gouernment of Iesus Christ.
For it should exceedingly Comfort God's children, considering what singular happiness they enjoy by the government of Iesus christ.
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Oh! blessed are the people, whose God is the Lord, Psal. 33.12. and 144.15. Moses admires, a little before his death, the wonderfull felicity of the godly, considered as they are God's people. Israel is happy;
Oh! blessed Are the people, whose God is the Lord, Psalm 33.12. and 144.15. Moses admires, a little before his death, the wonderful felicity of the godly, considered as they Are God's people. Israel is happy;
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none like to God's people, or this people: nor is there any like vnto the God of Ierusalem.
none like to God's people, or this people: nor is there any like unto the God of Ierusalem.
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For, God rides vpon the heauen, in their help: the eternall God is their refuge; and vnderneath are the euerlasting Armies.
For, God rides upon the heaven, in their help: the Eternal God is their refuge; and underneath Are the everlasting Armies.
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He wil thrust out their enemies before them, and say, Destroy them. Israel alone shal dwel in safety.
He will thrust out their enemies before them, and say, Destroy them. Israel alone shall dwell in safety.
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The Fountain of Iacob shal be vpon a land of corn and wine: and his heauens shal drop down deaw.
The Fountain of Iacob shall be upon a land of corn and wine: and his heavens shall drop down dew.
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They are a people saued by the Lord, who is the shield of their help, and the sword of their excellency.
They Are a people saved by the Lord, who is the shield of their help, and the sword of their excellency.
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Their enemies shal be found liers to them, Deut. 33.26. to the end.
Their enemies shall be found liers to them, Deuteronomy 33.26. to the end.
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And this excellent estate is the more comfortable to be thought vpon, 1. Because people of any nation may be admitted to this estate,
And this excellent estate is the more comfortable to be Thought upon, 1. Because people of any Nation may be admitted to this estate,
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and the Lord, without respect of persons, will blesse them with the blessing of his people,
and the Lord, without respect of Persons, will bless them with the blessing of his people,
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as the Prophet excellently shewes, Esay 2.19.
as the Prophet excellently shows, Isaiah 2.19.
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and 19.24, 25. The Gentiles haue come to reioice amongst his people, Rom. 15.9, 10, 11. They were hard times,
and 19.24, 25. The Gentiles have come to rejoice among his people, Rom. 15.9, 10, 11. They were hard times,
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when the Lord's dominion was in a manner confin'd in the Kingdome of Iudah and Israel. 2. Because it is so great and glorious a work on God's part, to make vs his people:
when the Lord's dominion was in a manner confined in the Kingdom of Iudah and Israel. 2. Because it is so great and glorious a work on God's part, to make us his people:
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for, hee doth as it were plant the heauens, and lay the foundation of the earth, that hee may say vnto Sion, Thou art my people, Esay 51. verse 16. 3. Because in the hardest times that can befall the godly, the Lord will haue them plead this priuiledge:
for, he does as it were plant the heavens, and lay the Foundation of the earth, that he may say unto Sion, Thou art my people, Isaiah 51. verse 16. 3. Because in the Hardest times that can befall the godly, the Lord will have them plead this privilege:
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and they may go to God, and he will acknowledge them in all their distresses,
and they may go to God, and he will acknowledge them in all their Distresses,
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and sanctifie their afflictions, and deliuer them at the voice of their cry, Esay 64 9. Zach. 13.19. 4. Because they shall yet enioy a farre more excellent estate in another world,
and sanctify their afflictions, and deliver them At the voice of their cry, Isaiah 64 9. Zach 13.19. 4. Because they shall yet enjoy a Far more excellent estate in Another world,
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than now they haue, Reu. 21. They are now but as the children of Israel in Goshen, or in the wildernesse.
than now they have, Reu. 21. They Are now but as the children of Israel in Goshen, or in the Wilderness.
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and look about them, and labour to get into the number of God's people. These fooles among the people, as the Prophet Dauid calleth them, should vnderstand;
and look about them, and labour to get into the number of God's people. These Fools among the people, as the Prophet David calls them, should understand;
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and these euill neighbours vnto Israel, should bee perswaded to learn the waies of God's people,
and these evil neighbours unto Israel, should be persuaded to Learn the ways of God's people,
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and so they may bee built vp in the midst of Israel, Ier. 12.16. And it should bee their daily praier vnto God, to grant them this one request,
and so they may be built up in the midst of Israel, Jeremiah 12.16. And it should be their daily prayer unto God, to grant them this one request,
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namely, to blesse them with the fauour of his people, Psal. 106.3, 4. 2. The penitent sinner, that feels his heart called by the voice of Christ, should hence bee moued to enter into the couenant of God,
namely, to bless them with the favour of his people, Psalm 106.3, 4. 2. The penitent sinner, that feels his heart called by the voice of christ, should hence be moved to enter into the Covenant of God,
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and speedily to take the oath of subiection & alleageance, binding himself with all his heart to God,
and speedily to take the oath of subjection & allegiance, binding himself with all his heart to God,
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and his diuine seruice, deu. 29.10, 11, 12, 13. Ier. 50.5. 3. Such as haue taken the oath,
and his divine service, deu. 29.10, 11, 12, 13. Jeremiah 50.5. 3. Such as have taken the oath,
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and are acknowledged for true Subiects, should for the rest of their time study how to carry themselues as becomes the people of God: and so,
and Are acknowledged for true Subjects, should for the rest of their time study how to carry themselves as becomes the people of God: and so,
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In generall, they should remember two things. 1. To giue eare to God's Law, and hearken what the Lord will say vnto them from time to time, Psal. 78.1. Esay 51.4. 2. To lead a holy life and conuersation:
In general, they should Remember two things. 1. To give ear to God's Law, and harken what the Lord will say unto them from time to time, Psalm 78.1. Isaiah 51.4. 2. To led a holy life and Conversation:
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for, therefore hath God seuered them from all nations, that they might bee holy to him, Leuit. 20.26. All God's people are righteous, Esay 59.21. and 62.12.
for, Therefore hath God severed them from all Nations, that they might be holy to him, Levites 20.26. All God's people Are righteous, Isaiah 59.21. and 62.12.
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And Christ hath redeemed them from all iniquity, and purified them, that they might be a peculiar people vnto him, zealous of good works, Tit. 2.14. They must therefore bee no more polluted with their transgressions, nor bee fashioned to the lusts of their former ignorance, Ezech. 14.11. and 36.25, &c. In particular they should 1. Giue God thanks for euer, for blessing them with the blessing of his people, Psal. 79. vlt. 2. They should humble themselues, to walk with their God, Mic. 6.8. being humbled at his feet, to receiue his Law, Deut. 33.3. bowing down with all reuerence to worship him, Psa. 95.7.
And christ hath redeemed them from all iniquity, and purified them, that they might be a peculiar people unto him, zealous of good works, Tit. 2.14. They must Therefore be no more polluted with their transgressions, nor be fashioned to the Lustiest of their former ignorance, Ezekiel 14.11. and 36.25, etc. In particular they should 1. Give God thanks for ever, for blessing them with the blessing of his people, Psalm 79. Ult. 2. They should humble themselves, to walk with their God, Mic. 6.8. being humbled At his feet, to receive his Law, Deuteronomy 33.3. bowing down with all Reverence to worship him, Psa. 95.7.
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For, God is a great God aboue all gods, and a great King aboue all kings. 3. They must auoid needlesse society with the wicked, 2. Cor. 6.16. and take heed, that they learn not the manners of other nations, Leuit. 20.24. 4. The Law of GOD must bee in their hearts.
For, God is a great God above all God's, and a great King above all Kings. 3. They must avoid needless society with the wicked, 2. Cor. 6.16. and take heed, that they Learn not the manners of other Nations, Levites 20.24. 4. The Law of GOD must be in their hearts.
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For, they should be a wise and vnderstanding people aboue all men: and this is the signe of God's people, Esay 51.7. Deut. 4.6.
For, they should be a wise and understanding people above all men: and this is the Signen of God's people, Isaiah 51.7. Deuteronomy 4.6.
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And it is God's couenant, to write his Laws in their harts, Ier. 31.33. 5. They must auoid Idols, and keep Gods Sabbath:
And it is God's Covenant, to write his Laws in their hearts, Jeremiah 31.33. 5. They must avoid Idols, and keep God's Sabbath:
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this, God requires perpetually, Leuit. 26.1, 2, 3, 11, 12. and graciously accepts, when hee findes this care, Esay 56. with protestation against those that will not keep his Sabbaths, Ier. 17, &c. 6. They must walk confidently in the trust vpon God's goodnes and couenant with them,
this, God requires perpetually, Levites 26.1, 2, 3, 11, 12. and graciously accepts, when he finds this care, Isaiah 56. with protestation against those that will not keep his Sabbaths, Jeremiah 17, etc. 6. They must walk confidently in the trust upon God's Goodness and Covenant with them,
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as the godly resolued, Mic. 4.5. All people walk in the name of their god:
as the godly resolved, Mic. 4.5. All people walk in the name of their god:
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and therefore we will walk in the Name of the Lord our God for euer and euer, resoluing to cleaue to God in a perpetuall couenant, Ier. 50.4, 5. 7. They should approoue themselues to bee God's people, by their language:
and Therefore we will walk in the Name of the Lord our God for ever and ever, resolving to cleave to God in a perpetual Covenant, Jeremiah 50.4, 5. 7. They should approve themselves to be God's people, by their language:
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their language should bee a pure language, not speaking lies: a deceitfull tongue should not bee found in their mouthes;
their language should be a pure language, not speaking lies: a deceitful tongue should not be found in their mouths;
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and their words should be gracious, such as might minister grace to the hearers, Zeph. 3.9, 13. Eph. 4. Col. 4. 8. They should be patient in all aduersities,
and their words should be gracious, such as might minister grace to the hearers, Zephaniah 3.9, 13. Ephesians 4. Col. 4. 8. They should be patient in all adversities,
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as being of Moses minde, that it is better to suffer affliction with God's people,
as being of Moses mind, that it is better to suffer affliction with God's people,
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than to enioy the treasures of Egypt, Heb. 11 25. 9. They should obey according to all that God commands them, shewing a respect to all God's Commandements;
than to enjoy the treasures of Egypt, Hebrew 11 25. 9. They should obey according to all that God commands them, showing a respect to all God's commandments;
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seeing they serue God, and not men, and that all dissimulation will bee open before his eies, Ieremie 11. verse 4.
seeing they serve God, and not men, and that all dissimulation will be open before his eyes, Ieremie 11. verse 4.
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And thus of the second way of comparison.
And thus of the second Way of comparison.
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In the last words of the verse, their estate is considered in relation from God to them.
In the last words of the verse, their estate is considered in Relation from God to them.
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And so, in the state of nature they were not vnder mercy: but, in the state of grace, they are now vnder mercy. Not vnder mercy. ]
And so, in the state of nature they were not under mercy: but, in the state of grace, they Are now under mercy. Not under mercy. ]
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Doct. All the time that men liue without repentance for their sins, and faith in Iesus Christ, they liue without the mercy of God: they are not vnder mercy:Doct. All the time that men live without Repentance for their Sins, and faith in Iesus christ, they live without the mercy of God: they Are not under mercy:
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God loues them not, nor regards them: they are children of wrath, Eph. 2.3. and the wrath of God abideth on them, Ioh. 3.36.
God loves them not, nor regards them: they Are children of wrath, Ephesians 2.3. and the wrath of God Abideth on them, John 3.36.
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Yea, though the Lord be exceeding mercifull in himself, and to the faithfull, yet by no meanes will he cleer the guilty, Exod. 34.6. Num. 14.18.
Yea, though the Lord be exceeding merciful in himself, and to the faithful, yet by no means will he clear the guilty, Exod 34.6. Num. 14.18.
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Now, this not beeing vnder mercy, imports diuerse things. First, that their sinnes are not forgiuen or pardoned.
Now, this not being under mercy, imports diverse things. First, that their Sins Are not forgiven or pardoned.
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Secondly, that their soules are not healed of their originall diseases, but they liue still in their blood.
Secondly, that their Souls Are not healed of their original diseases, but they live still in their blood.
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Thirdly, that they are liable vnto all sorts of iudgements:
Thirdly, that they Are liable unto all sorts of Judgments:
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and those which are vpon them, came from the wrath of GOD, which hateth them, &c.
and those which Are upon them, Come from the wrath of GOD, which hates them, etc.
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It is bootlesse to cry, The Temple of the Lord, the Temple of the Lord,
It is bootless to cry, The Temple of the Lord, the Temple of the Lord,
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Fourthly, that they are in danger of eternall condemnation; in generall, that they liue and lie vnder the forfeiture of the couenant of works,
Fourthly, that they Are in danger of Eternal condemnation; in general, that they live and lie under the forfeiture of the Covenant of works,
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and haue no part in Christ, or the couenant of grace.
and have no part in christ, or the Covenant of grace.
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Vse. The vse should be therefore to teach wicked men, to take heed how they presume of Gods mercy: they may deceiue themselues;Use. The use should be Therefore to teach wicked men, to take heed how they presume of God's mercy: they may deceive themselves;
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but God will not be mocked, Gal. 6.7.
but God will not be mocked, Gal. 6.7.
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For such things as they are guilty of, the wrath of God comes vpon the children of disobedience, Eph. 5.5. They that liue after the flesh, shall die, Rom. 8.13.
For such things as they Are guilty of, the wrath of God comes upon the children of disobedience, Ephesians 5.5. They that live After the Flesh, shall die, Rom. 8.13.
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For the more distinct vnderstanding of this point, foure things would be considered of.
For the more distinct understanding of this point, foure things would be considered of.
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First, that wicked men are exceeding apt to plead Gods mercy, thogh it belong not to them;
First, that wicked men Are exceeding apt to plead God's mercy, though it belong not to them;
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and doo not beleeue, that God will deale so with them as they are threatned.
and do not believe, that God will deal so with them as they Are threatened.
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Secondly, that God directly declared himself, that hee will not shew mercy or pity towards diuers sorts of offenders.
Secondly, that God directly declared himself, that he will not show mercy or pity towards diverse sorts of offenders.
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Thirdly, that the things men vsually obiect, will not be auailable to deliuer them from Gods wrath.
Thirdly, that the things men usually Object, will not be available to deliver them from God's wrath.
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Fourthly, what sorts of men, in particular, God will not be mercifull vnto. For the first:
Fourthly, what sorts of men, in particular, God will not be merciful unto. For the First:
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that men are apt to plead God's mercy when it belongs not to them, is apparant through the whole course of Scriptures, to haue euer been in the disposition of most wicked men:
that men Are apt to plead God's mercy when it belongs not to them, is apparent through the Whole course of Scriptures, to have ever been in the disposition of most wicked men:
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they blesse themselues in their hearts, when their iniquity is found worthy to be hated, Psal. 36.2.
they bless themselves in their hearts, when their iniquity is found worthy to be hated, Psalm 36.2.
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They liue at ease, and put far away the euill day from them, Amos 6.1, 3. They cry Peace, peace,
They live At ease, and put Far away the evil day from them, Amos 6.1, 3. They cry Peace, peace,
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when sudden destruction is made to come vpon them, 1. Thes. 5.3. For the second:
when sudden destruction is made to come upon them, 1. Thebes 5.3. For the second:
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that God will not bee mercifull to many a man that liues in the visible Church, is manifested by many Scriptures; as, Deut. 29.19. Ier. 16.5. Ezech. 5.11. and 7.4, 9. and 8.18. Hosh. 1.6. and 2.4. and in many other places. For the third:
that God will not be merciful to many a man that lives in the visible Church, is manifested by many Scriptures; as, Deuteronomy 29.19. Jeremiah 16.5. Ezekiel 5.11. and 7.4, 9. and 8.18. Hush 1.6. and 2.4. and in many other places. For the third:
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their excuses and pretenses are all vain:
their excuses and pretences Are all vain:
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for, 1. If they stand vpon their greatnes in the world, it is certain, that riches will not auaile in the day of wrath, Iob 36.18, 19, &c. 2. Nor will it help them, to be born of godly Ancestors:
for, 1. If they stand upon their greatness in the world, it is certain, that riches will not avail in the day of wrath, Job 36.18, 19, etc. 2. Nor will it help them, to be born of godly Ancestors:
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for, rather than God will bee tied to the wicked seed of Abraham, hee will raise vp children of the stones, to Abraham, Mat. 3. 3. Nor can multitude priuiledge them.
for, rather than God will be tied to the wicked seed of Abraham, he will raise up children of the stones, to Abraham, Mathew 3. 3. Nor can multitude privilege them.
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For, though hand ioin in hand, yet sin shall not go vnpunished:
For, though hand join in hand, yet since shall not go unpunished:
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if men redresse not their waies, Ier. 7.4, 8, 9, 10. 5. Nor wil it help them, that some Ministers speak comfortably to them,
if men redress not their ways, Jeremiah 7.4, 8, 9, 10. 5. Nor will it help them, that Some Ministers speak comfortably to them,
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and by their preaching they may expect mercy: for, GOD will iudge those Prophets that strengthen the hands of the wicked.
and by their preaching they may expect mercy: for, GOD will judge those prophets that strengthen the hands of the wicked.
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The stubborn people were neuer a whit the safer, when the Prophet told them they should haue peace,
The stubborn people were never a whit the safer, when the Prophet told them they should have peace,
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and no euil should come vnto them:
and no evil should come unto them:
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but the Lord protesteth, that the whirl-wind of his fury should fall grieuously vpon the head of the wicked for all that, Ier. 23.15, 19, 20. that at length they should consider it perfectly:
but the Lord protesteth, that the whirlwind of his fury should fallen grievously upon the head of the wicked for all that, Jeremiah 23.15, 19, 20. that At length they should Consider it perfectly:
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and the Lord threatneth that he will rent the wall of security which the Prophets haue built with vntempered morter, that he will rent it euen with the fierce winde of his furie,
and the Lord threatens that he will rend the wall of security which the prophets have built with untempered mortar, that he will rend it even with the fierce wind of his fury,
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and there shall be an ouerflowing showre in his anger to consume it, Ezech. 13.10. to 15. 6. Neither may the patience of God proue, that he meanes to shew expected mercy:
and there shall be an overflowing shower in his anger to consume it, Ezekiel 13.10. to 15. 6. Neither may the patience of God prove, that he means to show expected mercy:
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for, though a sinner prolong his daies an hundred times, yet it shall not be well with the wicked,
for, though a sinner prolong his days an hundred times, yet it shall not be well with the wicked,
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nor ought he to settle his heart the more freely on his sinne; because sometimes it is not speedily executed:
nor ought he to settle his heart the more freely on his sin; Because sometime it is not speedily executed:
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for God will finde a time to set his sinnes in order before him, and then he may teare him in peeces,
for God will find a time to Set his Sins in order before him, and then he may tear him in Pieces,
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and none can deliuer him, Eccles. 8.11, 12, 13. Psal. 50.19. 7. Neither will it ease them, that there are so many promises of mercy in Scripture. For they are limited;
and none can deliver him, Eccles. 8.11, 12, 13. Psalm 50.19. 7. Neither will it ease them, that there Are so many promises of mercy in Scripture. For they Are limited;
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and besides in diuers places where mercy is promised, the Lord explains himselfe, by shewing that he will not cheere the wicked, Ex. 34.7. as was alleaged before, so Nahum 1.3. and v. 7. compared with the 6. 8. Neither will their Baptisme helpe them:
and beside in diverse places where mercy is promised, the Lord explains himself, by showing that he will not cheer the wicked, Ex. 34.7. as was alleged before, so Nahum 1.3. and v. 7. compared with the 6. 8. Neither will their Baptism help them:
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for neither Circumcision nor vn-circumcision auaileth any thing, but a new Creature, Gal. 6. Ob. If any say, But though they be not now vnder mercy, yet hereafter they may bee vpon Repentance.
for neither Circumcision nor uncircumcision avails any thing, but a new Creature, Gal. 6. Ob. If any say, But though they be not now under mercy, yet hereafter they may be upon Repentance.
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Ans. I answere, that in this they say truely, but yet not safely:Ans. I answer, that in this they say truly, but yet not safely:
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For, many men that haue promised themselues the late Repentance and mercy, haue died in their sins before they could euer repent.
For, many men that have promised themselves the late Repentance and mercy, have died in their Sins before they could ever Repent.
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And thy times are in Gods hands, thou knowest not when, nor how thou shalt die:
And thy times Are in God's hands, thou Knowest not when, nor how thou shalt die:
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and therefore the surest way is, Now to turne to God with all thy heart, as they were counselled more at large, Ioel 2.12, 13.
and Therefore the Surest Way is, Now to turn to God with all thy heart, as they were counseled more At large, Joel 2.12, 13.
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what shall it aduantage thee to obtaine the whole world, if for want of mercy thou lose thine owne soule.
what shall it advantage thee to obtain the Whole world, if for want of mercy thou loose thine own soul.
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Now for the fourth, it may awake some sort of offenders the more effectually, that besides the generall threatnings against wicked men, they in particular are assured that they are not vnder mercy:
Now for the fourth, it may awake Some sort of offenders the more effectually, that beside the general threatenings against wicked men, they in particular Are assured that they Are not under mercy:
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As first, such as shew no mercy to men, Iam. 2.13. and such as transgresse of malicious wickednesse, Psal. 59.6. and such as are people of no vnderstanding, Esay 7.11.
As First, such as show no mercy to men, Iam. 2.13. and such as transgress of malicious wickedness, Psalm 59.6. and such as Are people of no understanding, Isaiah 7.11.
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and such as walk after the imaginations of their owne wicked hearts, and will not harken vnto God, Ierem. 16.5, 10, 12. and such as blesse themselues in their heart,
and such as walk After the Imaginations of their own wicked hearts, and will not harken unto God, Jeremiah 16.5, 10, 12. and such as bless themselves in their heart,
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when they heare the curses of the Lawes, Deut. 29.19. and such as steale, murther, commit adultery, and sweare falsely, Ier. 7.9. and many other particulars.
when they hear the curses of the Laws, Deuteronomy 29.19. and such as steal, murder, commit adultery, and swear falsely, Jeremiah 7.9. and many other particulars.
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Catalogues might be instanced in all the seuerall Scriptures:
Catalogues might be instanced in all the several Scriptures:
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the Prophet Malachy puts in such, as deale corruptly in tything, and offring, Malach. 1.8, 9. To conclude;
the Prophet Malachy puts in such, as deal corruptly in tithing, and offering, Malachi 1.8, 9. To conclude;
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the counsell of the Prophet Ieremy is excellent in this case, who most effectually speakes thus:
the counsel of the Prophet Ieremy is excellent in this case, who most effectually speaks thus:
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Heare yee, giue eare, bee not proud:
Hear ye, give ear, be not proud:
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for the Lord hath spoken, Giue glory to the Lord your God, before hee cause darknes,
for the Lord hath spoken, Give glory to the Lord your God, before he cause darkness,
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and before your feet stumble vpon the dark mountaines, and while yee look for light, hee turne it into the shadow of death, and make it grosse darknes:
and before your feet Stumble upon the dark Mountains, and while ye look for Light, he turn it into the shadow of death, and make it gross darkness:
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But if you will not heare, my soule shal weep in secret for your pride, and mine eye runne downe with teares, Ierem. 13.15, 16. Vse 2. Secondly, the consideration of this doctrine may iustify the practice of godly Ministers, that denounce the iudgements of God vpon their hearers, that liue in sinne without repentance:
But if you will not hear, my soul shall weep in secret for your pride, and mine eye run down with tears, Jeremiah 13.15, 16. Use 2. Secondly, the consideration of this Doctrine may justify the practice of godly Ministers, that denounce the Judgments of God upon their hearers, that live in sin without Repentance:
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It is their duty to shewe them, that they are not vnder mercy; they are required to cry aloud, and to shew Gods people their sinnes, Esay 58.1.
It is their duty to show them, that they Are not under mercy; they Are required to cry aloud, and to show God's people their Sins, Isaiah 58.1.
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And the Prophets, that cried peace, peace, are extremely threatened of God, so as for not warning the people, the blood of their soules is required of the Prophets, Ezech. 33. verse 2. to 10. Vse 3. The third vse may bee therefore for the singular humiliation of wicked men, that liue in the assemblies of Christians:
And the prophets, that cried peace, peace, Are extremely threatened of God, so as for not warning the people, the blood of their Souls is required of the prophets, Ezekiel 33. verse 2. to 10. Use 3. The third use may be Therefore for the singular humiliation of wicked men, that live in the assemblies of Christians:
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Though they haue obtained a place in Gods Church, yet they haue not obtained mercy, but liue vnder the fearefull displeasure of God:
Though they have obtained a place in God's Church, yet they have not obtained mercy, but live under the fearful displeasure of God:
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and this is the more terrible, if they consider three things. First, that this is the case of multitudes of men in the Church:
and this is the more terrible, if they Consider three things. First, that this is the case of Multitudes of men in the Church:
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but a remnant are vnder mercy:
but a remnant Are under mercy:
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It doth not profit him to obtaine credit, riches, friends in this world, long life, or ought else, if hee obtaine not mercy:
It does not profit him to obtain credit, riches, Friends in this world, long life, or ought Else, if he obtain not mercy:
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which will appeare more distinctly, if you draw out of our assemblies, such as in Scripture are expresly said not to bee vnder mercy, as, 1. Take all such as yet liue in their naturall Atheisme, that mind not God,
which will appear more distinctly, if you draw out of our assemblies, such as in Scripture Are expressly said not to be under mercy, as, 1. Take all such as yet live in their natural Atheism, that mind not God,
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nor Religion, that onely care for earthly things, and shew it by a constant either neglect,
nor Religion, that only care for earthly things, and show it by a constant either neglect,
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or contempt of the publike assemblies of Christians amongst vs:
or contempt of the public assemblies of Christians among us:
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These cannot obtaine mercie, because they refuse to heare Gods voyce, and to seeke to the ordinary meanes of mercie, Isaiah 50.1, 2. Heb. 3.7. 2. Draw out then secret offenders, such as sinne in the dark,
These cannot obtain mercy, Because they refuse to hear God's voice, and to seek to the ordinary means of mercy, Isaiah 50.1, 2. Hebrew 3.7. 2. Draw out then secret offenders, such as sin in the dark,
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and say, Who seeth vs? There are many amongst vs, that for ough• •ee know, liue honestly, who yet in secret are polluted with desperate abominations,
and say, Who sees us? There Are many among us, that for ough• •ee know, live honestly, who yet in secret Are polluted with desperate abominations,
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as, fearefull deceit in their callings, prodigious filthines of body, or the like. 3. Remooue from vs likewise open and notorious offenders, such as are drunkards, outragious swearers, knowne adulterers,
as, fearful deceit in their callings, prodigious filthiness of body, or the like. 3. Remove from us likewise open and notorious offenders, such as Are drunkards, outrageous swearers, known Adulterers,
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or fornicators, murtherers, railers and extortioners:
or fornicators, murderers, railers and extortioners:
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For to such belongeth not Gods mercy, or Kingdome, 1. Cor. 6.9. 4. Then separate from vs such as are onely ciuilly honest, & not religious:
For to such belongeth not God's mercy, or Kingdom, 1. Cor. 6.9. 4. Then separate from us such as Are only civilly honest, & not religious:
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There are many, that are farre from grosse offences, either open, or secret, who are not yet vnder mercy, which is discouered diuers waies; as by their ignorance:
There Are many, that Are Far from gross offences, either open, or secret, who Are not yet under mercy, which is discovered diverse ways; as by their ignorance:
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For God will not haue mercy vpon people that haue no vnderstanding, Esay 27.11. And by their impenitency, they neuer soundly and in secret confessed their sinnes to God:
For God will not have mercy upon people that have no understanding, Isaiah 27.11. And by their impenitency, they never soundly and in secret confessed their Sins to God:
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They neuer mourned for their many corruptions: There is a world of inward wickednes, which they were neuer humbled for: And also by their vnbeliefe;
They never mourned for their many corruptions: There is a world of inward wickedness, which they were never humbled for: And also by their unbelief;
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they know no way, how to bee saued by Christ by effectuall beleeuing on his mercy,
they know no Way, how to be saved by christ by effectual believing on his mercy,
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but think to bee saued by their owne good deeds, or else they liue in a generall security, not looking after saluation,
but think to be saved by their own good Deeds, or Else they live in a general security, not looking After salvation,
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but thinking it enough, that they are wel accounted of amongst men. 5. Lastly cast out Hypocrites, that onely make a shew of godlinesse,
but thinking it enough, that they Are well accounted of among men. 5. Lastly cast out Hypocrites, that only make a show of godliness,
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and haue not the power of it: that draw neer to God with their mouthes, but haue their hearts farre from him. These in vaine worship God.
and have not the power of it: that draw near to God with their mouths, but have their hearts Far from him. These in vain worship God.
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These are Iewes outward, but haue not the circumcision of the heart, and therefore their praise is not of God.
These Are Iewes outward, but have not the circumcision of the heart, and Therefore their praise is not of God.
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You may easily conceiue, how small a number will remaine, if all these bee deducted out of the societies of Christians.
You may Easily conceive, how small a number will remain, if all these be deducted out of the societies of Christians.
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Secondly, if they withall consider, that if mercie bee not obtained, all else is in vaine.
Secondly, if they withal Consider, that if mercy be not obtained, all Else is in vain.
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Thirdly, it increaseth their misery, that they may dye in the case they are in.
Thirdly, it increases their misery, that they may die in the case they Are in.
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For either God may take away the meanes of mercy from them, or may leaue them to so much insensiblenesse,
For either God may take away the means of mercy from them, or may leave them to so much insensibleness,
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as they may remoue themselues from the meanes of mercy;
as they may remove themselves from the means of mercy;
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or God being prouoked by their long obstinacy, may deliuer them vp to a reprobate sence;
or God being provoked by their long obstinacy, may deliver them up to a Reprobate sense;
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or God may suddenly take them away by death, and then woe vnto them: it had beene better for them, they had neuer beene borne.
or God may suddenly take them away by death, and then woe unto them: it had been better for them, they had never been born.
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Quest. But some one may aske, What should bee the cause, that so many obtaine not mercy of God, seeing God is in his owne nature so gracious,Quest. But Some one may ask, What should be the cause, that so many obtain not mercy of God, seeing God is in his own nature so gracious,
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and they are in so great need of mercy? Ans. I answer, that the cause why some obtaine not mercie, is,
and they Are in so great need of mercy? Ans. I answer, that the cause why Some obtain not mercy, is,
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First, because they seek it not: First, Because they seek it not:
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they bee at a great deale of care and paines many times to seek other things,
they be At a great deal of care and pains many times to seek other things,
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but they altogether neglect their owne mercy, and seeke not for it. Now God stands vpon that, That hee will bee sought vnto:
but they altogether neglect their own mercy, and seek not for it. Now God Stands upon that, That he will be sought unto:
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The house of Israel must know, that though God bee many waies gracious, as is shewed at large, Ezec. 36.25. &c. yet for all this, hee will bee sought vnto;
The house of Israel must know, that though God be many ways gracious, as is showed At large, Ezekiel 36.25. etc. yet for all this, he will be sought unto;
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or else euen Israel may want mercy, verse 32.
or Else even Israel may want mercy, verse 32.
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Secondly, others are so farre from seeking mercy, that they refuse mercy, when God in the Gospel daily calles vpon them,
Secondly, Others Are so Far from seeking mercy, that they refuse mercy, when God in the Gospel daily calls upon them,
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and beseecheth them to be reconciled:
and Beseecheth them to be reconciled:
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yet they are so busily imployed in following foolish vanities, that they forsake their owne mercy, Ionas 2.8.
yet they Are so busily employed in following foolish vanities, that they forsake their own mercy, Ionas 2.8.
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They will not answer, when God calls, but reiect his Word, and grieue his good Spirit,
They will not answer, when God calls, but reject his Word, and grieve his good Spirit,
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and abuse his patience and bountifulnes, and so heape vp wrath against the day of wrath.
and abuse his patience and bountifulness, and so heap up wrath against the day of wrath.
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Thirdly, others seek mercy, but they seeke it not aright;
Thirdly, Others seek mercy, but they seek it not aright;
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they faile in the manner, as either they seeke it coldly, and carelesly, praying but for fashion sake,
they fail in the manner, as either they seek it coldly, and carelessly, praying but for fashion sake,
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or with their lips without power of affections. They speak for mercy, but they doe not care for mercy:
or with their lips without power of affections. They speak for mercy, but they do not care for mercy:
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They neither obserue, nor regard, whether their petitions bee granted, or denied: and this is the condition of the ordinary sort of men:
They neither observe, nor regard, whither their petitions be granted, or denied: and this is the condition of the ordinary sort of men:
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or else they seek mercy corruptly without sincerity of the heart.
or Else they seek mercy corruptly without sincerity of the heart.
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As when men pray God to forgiue them the sinnes, which yet they mind not to leaue.
As when men pray God to forgive them the Sins, which yet they mind not to leave.
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Now this is a shamefull kind of seeking mercy:
Now this is a shameful kind of seeking mercy:
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For God stands vpon it, that wee must forsake our wickednes, or else hee will not forgiue, Esay 55.6. 2. Tim. 2.19.
For God Stands upon it, that we must forsake our wickedness, or Else he will not forgive, Isaiah 55.6. 2. Tim. 2.19.
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Or else lastly, men seeke it too late, as Esau sought the blessing, when it was gone, Heb. 12.15.
Or Else lastly, men seek it too late, as Esau sought the blessing, when it was gone, Hebrew 12.15.
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They may call, when God will not answer, Pro. 1. Zachar. 7. And this is the case of some, that put off their repentance, vntill the latter end. But haue now obtained mercy. ]
They may call, when God will not answer, Pro 1. Zachar 7. And this is the case of Some, that put off their Repentance, until the latter end. But have now obtained mercy. ]
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Doct. The godly are exceeding happie in the obtaining of Gods mercy:Doct. The godly Are exceeding happy in the obtaining of God's mercy:
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All that are called in Christ Iesus, euen all that haue truely repented themselues of their sinnes, are certainly vnder mercy,
All that Are called in christ Iesus, even all that have truly repented themselves of their Sins, Are Certainly under mercy,
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and in that respect, in a maruelous safe and happy condition. Three things are distinctly imported in the obseruation. First, the one is: that God is mercifull:
and in that respect, in a marvelous safe and happy condition. Three things Are distinctly imported in the observation. First, the one is: that God is merciful:
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Mercy may bee obtained, Ionah 4.2. Psal. 116.5. and 86. Secondly, that penitent sinners doe obtaine mercy, Ioel 2.13. Esay 55.7.
Mercy may be obtained, Jonah 4.2. Psalm 116.5. and 86. Secondly, that penitent Sinners do obtain mercy, Joel 2.13. Isaiah 55.7.
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Thirdly, that such as haue obtained Gods mercy, are in a maruelous happy case, in comparison of what they were before in.
Thirdly, that such as have obtained God's mercy, Are in a marvelous happy case, in comparison of what they were before in.
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It is inough, if we obtaine mercy, whatsoeuer wee obtaine not: Hence the Phrase, Thou hast couered him with thy mercie.
It is enough, if we obtain mercy, whatsoever we obtain not: Hence the Phrase, Thou hast covered him with thy mercy.
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And our happines in respect of the interest wee haue in Gods mercie is the greater,
And our happiness in respect of the Interest we have in God's mercy is the greater,
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if wee consider either the properties, or the effects of God's mercy.
if we Consider either the properties, or the effects of God's mercy.
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There are foure admirable properties in the mercy of God, which he shewes to his people.
There Are foure admirable properties in the mercy of God, which he shows to his people.
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First, his mercy is tender mercy, Psalm 51.1. which he shewes in diuers things: as, 1. That he is full of compassion, in pitying the distresses of his people: First, his mercy is tender mercy, Psalm 51.1. which he shows in diverse things: as, 1. That he is full of compassion, in pitying the Distresses of his people:
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no father can so pity his childe, Psalme 103.13. Hence, his bowels are said to be troubled for them, or to sound in him.
no father can so pity his child, Psalm 103.13. Hence, his bowels Are said to be troubled for them, or to found in him.
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Where is the sounding of thy bowels, saith the Prophet? Esay 63.15. Ier. 31.20. The word Misericordiam imports as much:
Where is the sounding of thy bowels, Says the Prophet? Isaiah 63.15. Jeremiah 31.20. The word Misericordiam imports as much:
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for, it sounds misery laid to the heart.
for, it sounds misery laid to the heart.
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God then is mercifull, in that he laies our miseries to his heart. 2. That he waits to shew mercy, Esay 30.18. watching for all oportunities, as it were, to preuent vs with his blessings. 3. That he is slowe to anger;
God then is merciful, in that he lays our misery's to his heart. 2. That he waits to show mercy, Isaiah 30.18. watching for all opportunities, as it were, to prevent us with his blessings. 3. That he is slow to anger;
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not easily stirred to displeasure, when he hath shewd his fauor, Psal. 103.1. He is a God of iudgement, that considers the weaknesses and infirmities of his seruants,
not Easily stirred to displeasure, when he hath showed his favour, Psalm 103.1. He is a God of judgement, that considers the Weaknesses and infirmities of his Servants,
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Secondly, in that God is tied to no man, nor to any posterity of men:
Secondly, in that God is tied to no man, nor to any posterity of men:
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as knowing whereof they are made, Esay 30.18. Psalm 103. 4. That if he do see some more preuailing euils in his people, yet hee will spare;
as knowing whereof they Are made, Isaiah 30.18. Psalm 103. 4. That if he do see Some more prevailing evils in his people, yet he will spare;
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as a father spares his onely sonne, Mal. 3.17.
as a father spares his only son, Malachi 3.17.
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And if hee doo chide, yet hee rebukes his people still with great affection, Ier. 31.19.
And if he do chide, yet he rebukes his people still with great affection, Jeremiah 31.19.
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and he wil quickly giue-ouer, and not chide alwaies, Psalm 103. He is ready to forgiue,
and he will quickly give-over, and not chide always, Psalm 103. He is ready to forgive,
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as soon as they call vnto him, Esay 65.23. and 55.7. Psalm 103. 5. That if he doo bring affliction vpon his people to humble them,
as soon as they call unto him, Isaiah 65.23. and 55.7. Psalm 103. 5. That if he do bring affliction upon his people to humble them,
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yet he will not consume them, but will repent him of the euill, Ioel 2.13. Deut. 32.36. Amos 7.36. 6. That in shewing his loue, hee is of great kindnes, called the maruellous louing kindnesse, Psalm 17.7. hence, resembled to marriage-kindnes, Hosh. 2.19. No husband can be so fond of his wife, as God is of his people:
yet he will not consume them, but will Repent him of the evil, Joel 2.13. Deuteronomy 32.36. Amos 7.36. 6. That in showing his love, he is of great kindness, called the marvelous loving kindness, Psalm 17.7. hence, resembled to marriage-kindness, Hush 2.19. No husband can be so found of his wife, as God is of his people:
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nor can any man deuise such waies to expresse kindnes, as GOD doth to his people. 7. That his mercy is without all grieuance to him. Mercy pleaseth him, Mic. 7.18. It breeds as it were an vnspeakable contentment in GOD himself, when hee hath dealt mercifully with his seruants.
nor can any man devise such ways to express kindness, as GOD does to his people. 7. That his mercy is without all grievance to him. Mercy Pleases him, Mic. 7.18. It breeds as it were an unspeakable contentment in GOD himself, when he hath dealt mercifully with his Servants.
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Secondly, his mercy is immense, vnmeasurable: and this is exprest by diuers forms of speech in the Scripture.
Secondly, his mercy is immense, unmeasurable: and this is expressed by diverse forms of speech in the Scripture.
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Thus, God is said to be plentious in mercy, Psalm 86.5. aboundant in mercy, 1. Pet. 1.3. rich in mercy, Eph. 2.4. His mercy is great aboue the heauens, Psal. 108.5. Gods Word heerin hath magnified his name aboue all things, Psalm 138.2. Hee hath a multitude of mercies, Psalm 51.1. manifold mercies, Nehemie 9.19. They are vnsearchable, high as the heauen is from the earth, Psalm 103.11. His kindnes is said to be maruellous louing kindnes, Psalm 17.7. Which must needs appear to be so, because hee is a Father of mercies:
Thus, God is said to be plenteous in mercy, Psalm 86.5. abundant in mercy, 1. Pet. 1.3. rich in mercy, Ephesians 2.4. His mercy is great above the heavens, Psalm 108.5. God's Word herein hath magnified his name above all things, Psalm 138.2. He hath a multitude of Mercies, Psalm 51.1. manifold Mercies, Nehemiah 9.19. They Are unsearchable, high as the heaven is from the earth, Psalm 103.11. His kindness is said to be marvelous loving kindness, Psalm 17.7. Which must needs appear to be so, Because he is a Father of Mercies:
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all mercies in the world flowe from him, 2. Cor. 1.3. and all his paths are mercie and truth.
all Mercies in the world flow from him, 2. Cor. 1.3. and all his paths Are mercy and truth.
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Whatsoeuer hee doth to his people, is in mercy, Psalm 25.6.
Whatsoever he does to his people, is in mercy, Psalm 25.6.
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And therefore the Prophet, that could finde similitudes to expresse the faithfulnesse and iudgements of God by,
And Therefore the Prophet, that could find Similitudes to express the faithfulness and Judgments of God by,
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yet is fain to giue-ouer when he comes to his speciall mercy to his Chosen, and vents himself by exclamation, Oh how excellent is thy mercy! Psalm 36.7.8. Thirdly, this mercy is the more admirable, in that it is free: which appears diuers waies.
yet is fain to give-over when he comes to his special mercy to his Chosen, and vents himself by exclamation, O how excellent is thy mercy! Psalm 36.7.8. Thirdly, this mercy is the more admirable, in that it is free: which appears diverse ways.
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First, in that it is shewed without deserts on our parts: which the tearm gracious, euery where giuen to God in Scripture, doth import.
First, in that it is showed without deserts on our parts: which the term gracious, every where given to God in Scripture, does import.
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he hath mercy on whom he wil haue mercy, Rom. 9. Thirdly, because it is extended to all sorts of people.
he hath mercy on whom he will have mercy, Rom. 9. Thirdly, Because it is extended to all sorts of people.
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If the rich mercy of God could haue been obtained onely by Kings, or Apostles, or the like, it had been the lesse comfortable vnto vs:
If the rich mercy of God could have been obtained only by Kings, or Apostles, or the like, it had been the less comfortable unto us:
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but bond, as well as the free; the Barbarian, as well as the Grecian; the Gentile, as well as the Iew;
but bound, as well as the free; the Barbarian, as well as the Grecian; the Gentile, as well as the Iew;
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the poor, as well as the rich, may be possessed heerof.
the poor, as well as the rich, may be possessed hereof.
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Hee doth not spend all his mercy on Abraham or Dauid, but hee reserueth mercy for thousands, Exod. 34.6. and will bestowe the true mercies of Dauid vpon meaner men, Esay 55.4. His mercy is ouer all his works, especially ouer all his spirituall works in Iesus Christ, Psalm 145.9.
He does not spend all his mercy on Abraham or David, but he reserveth mercy for thousands, Exod 34.6. and will bestow the true Mercies of David upon meaner men, Isaiah 55.4. His mercy is over all his works, especially over all his spiritual works in Iesus christ, Psalm 145.9.
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Fourthly, it appears to be free, because it can be alone: God can loue vs, though no body else doo:
Fourthly, it appears to be free, Because it can be alone: God can love us, though no body Else do:
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though Abraham knowe vs not, yet GOD will bee a Father vnto vs, and neuer leaue vs nor forsake vs, Esay 63.15, 16. Ob. But, might some one say, In the second Commandement it is plain, that GOD shewes mercy •o them that keep his Commandements.
though Abraham know us not, yet GOD will be a Father unto us, and never leave us nor forsake us, Isaiah 63.15, 16. Ob. But, might Some one say, In the second Commandment it is plain, that GOD shows mercy •o them that keep his commandments.
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It seemes then, his mercy is not free, but he hath respect to deserts in vs.
It seems then, his mercy is not free, but he hath respect to deserts in us
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Sol. First, our keeping of the Commandements is not alleaged as the cause of mercy, but as the signe of mercy:Sol. First, our keeping of the commandments is not alleged as the cause of mercy, but as the Signen of mercy:
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The words shew to whom God will shew mercie; not for what cause. Secondly, when he saith he will shew mercy, it euidently excludes merit:
The words show to whom God will show mercy; not for what cause. Secondly, when he Says he will show mercy, it evidently excludes merit:
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For, it is mercy, that God will bestow such great things vpon men for their works;
For, it is mercy, that God will bestow such great things upon men for their works;
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for there is no proportion betweene our works, and the goodnesse wee receiue from God: When we haue done all, we should account our selues vnprofitable seruants.
for there is no proportion between our works, and the Goodness we receive from God: When we have done all, we should account our selves unprofitable Servants.
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Ob. But it seemes, God's mercy is caused by merit; for God shews vs mercy for the merits of Christ:Ob. But it seems, God's mercy is caused by merit; for God shows us mercy for the merits of christ:
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If Christ deserue it, then it seemes it is not free? Sol. First, mercy excludes merit in vs, though not in Christ.
If christ deserve it, then it seems it is not free? Sol. First, mercy excludes merit in us, though not in christ.
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Secondly, it was mercy that God gaue vs Christ to merit for vs. And thus of the third property of God's mercy.
Secondly, it was mercy that God gave us christ to merit for us And thus of the third property of God's mercy.
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Fourthly, God's mercy is the more admirable yet, in that it is eternall: God will not change his word:
Fourthly, God's mercy is the more admirable yet, in that it is Eternal: God will not change his word:
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Fiftly, he deliuers the soule, absolutely, from the pit: they are free from condemnation, Iob 33.27. Psal. 86.13, &c. Sixtly, In all dangers and weakenesses his mercy holds them vp, euen when the godly say their foot slippeth, Psal. 94.18. Seuenthly, he guides them in all their waies:
Fifty, he delivers the soul, absolutely, from the pit: they Are free from condemnation, Job 33.27. Psalm 86.13, etc. Sixty, In all dangers and Weaknesses his mercy holds them up, even when the godly say their foot slippeth, Psalm 94.18. Seuenthly, he guides them in all their ways:
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He keepeth his couenant and mercy with his seruants, 1. King 8.23. God's mercies haue beene from all eternitie, Psalme 25.6. and hee will not take away his mercy from his seruants, Psalme 89.34. but his mercy and louing kindnesse shall follow them all the dayes of their life, Psalme 23. vlt. His mercies are new euery morning, he hath neuer done shewing of mercy, Lament. 3.23. Esay 33.3. He is still building vp his mercies, and will neuer leaue, till he haue finished them in an euerlasting frame of vnspeakeable glory, Psalme 89.2. His mercy is euerlasting and endureth for euer, Psalme 103.3.
He Keepeth his Covenant and mercy with his Servants, 1. King 8.23. God's Mercies have been from all eternity, Psalm 25.6. and he will not take away his mercy from his Servants, Psalm 89.34. but his mercy and loving kindness shall follow them all the days of their life, Psalm 23. Ult. His Mercies Are new every morning, he hath never done showing of mercy, Lament. 3.23. Isaiah 33.3. He is still building up his Mercies, and will never leave, till he have finished them in an everlasting frame of unspeakable glory, Psalm 89.2. His mercy is everlasting and Endureth for ever, Psalm 103.3.
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& 136. from euerlasting, to euerlasting, Psalme 103.17.
& 136. from everlasting, to everlasting, Psalm 103.17.
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God may forsake his people for a moment, to their thinking, and in a little wrath he may hide his face,
God may forsake his people for a moment, to their thinking, and in a little wrath he may hide his face,
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but with euerlasting mercies hee will receiue them: As he hath sworn that the waters of Noah shall no more couer the Earth:
but with everlasting Mercies he will receive them: As he hath sworn that the waters of Noah shall no more cover the Earth:
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so hath hee sworn he wil no more be wroth with his people.
so hath he sworn he will no more be wroth with his people.
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The hills may be remoued, and the mountaines may depart, but God's couenant of peace shall not be remoued, saith the Lord, that hath mercy on thee, Isaiah 54.7. to 11. If God's couenant be not with day and night, and if hee haue not appointed the ordinances of heauen and earth;
The hills may be removed, and the Mountains may depart, but God's Covenant of peace shall not be removed, Says the Lord, that hath mercy on thee, Isaiah 54.7. to 11. If God's Covenant be not with day and night, and if he have not appointed the ordinances of heaven and earth;
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then may hee cast away his seruants and their seed, Ierem. 33.25, 26. But we see the course of nature is firme,
then may he cast away his Servants and their seed, Jeremiah 33.25, 26. But we see the course of nature is firm,
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and therefore ought to bee more assured of the firmnesse of the couenant of God's mercy to his people. The effects of mercy follow.
and Therefore ought to be more assured of the firmness of the Covenant of God's mercy to his people. The effects of mercy follow.
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To obtaine mercy, is, to obtaine those benefits which God hath promised to his people, as the fruits of his mercy. Where God shews mercy,
To obtain mercy, is, to obtain those benefits which God hath promised to his people, as the fruits of his mercy. Where God shows mercy,
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First, he will heare their prayers graciously: this is promised, Isaiah, 30.18, 19. and pleaded by Dauid, Psalme 4.1.
First, he will hear their Prayers graciously: this is promised, Isaiah, 30.18, 19. and pleaded by David, Psalm 4.1.
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Secondly, hee sanctifies all afflictions, so as whatsoeuer befalls the godly, proceedes from mercy, and not iustice in God;
Secondly, he Sanctifies all afflictions, so as whatsoever befalls the godly, proceeds from mercy, and not Justice in God;
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and shall worke for the best, Rom. 8.28. It is God's loue that maketh him correct, Heb. 12.6, 7.
and shall work for the best, Rom. 8.28. It is God's love that makes him correct, Hebrew 12.6, 7.
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Thirdly, he heales their natures from the diseases of their mindes: for, to shew mercy, is likewise to cure vs, and sanctifie vs;
Thirdly, he heals their nature's from the diseases of their minds: for, to show mercy, is likewise to cure us, and sanctify us;
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and God promiseth it, Hosh. 14.3. Fourthly, he multiplies pardon, Isaiah 55.7. It is not grieuous to forgiue sinne daily, when they seeke to him for forgiuenesse.
and God promises it, Hush 14.3. Fourthly, he multiplies pardon, Isaiah 55.7. It is not grievous to forgive sin daily, when they seek to him for forgiveness.
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He that hath mercy on them (saith the Prophet) shall leade them, euen by the springs of water shall he guide them, Isaiah 49.10. The World is like a wildernesse, the wicked are like wilde beasts in a desart;
He that hath mercy on them (Says the Prophet) shall lead them, even by the springs of water shall he guide them, Isaiah 49.10. The World is like a Wilderness, the wicked Are like wild beasts in a desert;
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God's children are so prouided for, that God preserues them, yea and himselfe finds them out means of singular refreshing all their dayes.
God's children Are so provided for, that God preserves them, yea and himself finds them out means of singular refreshing all their days.
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Eightthly, He crownes them with blessings, Psal. 103.4. Ninthly, hee giues them assurance of an immortall inheritance, 1. Pet. 1.3, 4. The consideration of this maruellous mercy, which the godly haue obtained, may teach vs diuers things.
Eighthly, He crowns them with blessings, Psalm 103.4. Ninthly, he gives them assurance of an immortal inheritance, 1. Pet. 1.3, 4. The consideration of this marvelous mercy, which the godly have obtained, may teach us diverse things.
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First, with all thankefulnesse to acknowledge the mercy of God: First, with all thankfulness to acknowledge the mercy of God:
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wee should alwaies mention the louing kindnesse of God, in all the experiences we haue of the truth of his mercies toward vs, Esay 63 7. We should frame our selues to an easy discourse of the glory of God's Kingdome,
we should always mention the loving kindness of God, in all the experiences we have of the truth of his Mercies towards us, Isaiah 63 7. We should frame our selves to an easy discourse of the glory of God's Kingdom,
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and talke of his power, Psalme 145.8, 9, 10. Wee should be so perswaded of this truth,
and talk of his power, Psalm 145.8, 9, 10. we should be so persuaded of this truth,
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as freely to say, that we know that the Lord is gracious and very mercifull, Psalme 116.5. It is a great sinne, Not to remember the multitudes of God's mercies, Psal. 106.7. Oh! that men would therefore indeede prayse the Lord for his goodnesse, &c. Psalme 107. foure times repeated in that Psalme: Christians should glory in it;
as freely to say, that we know that the Lord is gracious and very merciful, Psalm 116.5. It is a great sin, Not to Remember the Multitudes of God's Mercies, Psalm 106.7. Oh! that men would Therefore indeed praise the Lord for his Goodness, etc. Psalm 107. foure times repeated in that Psalm: Christians should glory in it;
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not in their riches, strength, wisedome, &c. but in this, that they know God that exerciseth mercy, Ier. 9.24.
not in their riches, strength, Wisdom, etc. but in this, that they know God that Exerciseth mercy, Jeremiah 9.24.
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Secondly, in all our waies heartily to disclaim merits of works, or opinion of our worthinesse or deserts:
Secondly, in all our ways heartily to disclaim merits of works, or opinion of our worthiness or deserts:
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say still, with the Prophet in the Psalme, Not vnto vs, not vnto vs Lord, but to thy Name giue the glory, for thy mercy and truths sake, Psal. 115.1. The whole frame of our saluation depends vpon God's Grace, not on works, Ephes. 2. Tit. 3.5.
say still, with the Prophet in the Psalm, Not unto us, not unto us Lord, but to thy Name give the glory, for thy mercy and truths sake, Psalm 115.1. The Whole frame of our salvation depends upon God's Grace, not on works, Ephesians 2. Tit. 3.5.
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Thirdly, let vs with Dauid resolue to dwell in the house of the Lord for euer,
Thirdly, let us with David resolve to dwell in the house of the Lord for ever,
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since our happinesse lieth in mercy, and since we haue the tidings of mercy in God's house:
since our happiness lies in mercy, and since we have the tidings of mercy in God's house:
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there the fountain of this grace is daily opened vnto vs, and we may draw water still with ioy out of this well of saluation in the Gospell, Psal. 5.7. & 23. vlt.
there the fountain of this grace is daily opened unto us, and we may draw water still with joy out of this well of salvation in the Gospel, Psalm 5.7. & 23. Ult.
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Fourthly, we should learne of God to be mercifull:
Fourthly, we should Learn of God to be merciful:
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Let vs striue to comfort others with shewing them mercy, as we haue receiued mercy from the Lord.
Let us strive to Comfort Others with showing them mercy, as we have received mercy from the Lord.
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Oh let vs bee mercifull, as our heauenly Father is mercifull, Luke 6. Fiftly, we should hence be incouraged, and resolued, since we know our priuiledges, to goe boldly vnto the throne of Grace vpon all occasions, to seeke mercy to helpe in the time of neede:
O let us be merciful, as our heavenly Father is merciful, Lycia 6. Fifty, we should hence be encouraged, and resolved, since we know our privileges, to go boldly unto the throne of Grace upon all occasions, to seek mercy to help in the time of need:
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We haue obtained mercy of the Lord, and therefore may, and ought to make vse of our priuiledge, Heb. 4.16.
We have obtained mercy of the Lord, and Therefore may, and ought to make use of our privilege, Hebrew 4.16.
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Secondly, this doctrine of God's mercy, may serue for singular comfort to the godly, and that both in the case of sinne,
Secondly, this Doctrine of God's mercy, may serve for singular Comfort to the godly, and that both in the case of sin,
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and in the case of afflictions. 1. Against the disquietnesse of the heart for sinne, it should much refresh them, to remember that they haue obtained mercy,
and in the case of afflictions. 1. Against the disquietness of the heart for sin, it should much refresh them, to Remember that they have obtained mercy,
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yea though innumerable euils haue compassed them about, Psal. 40.11, 12. and though our offences are exceeding grieuous, Psal. 51.1.
yea though innumerable evils have compassed them about, Psalm 40.11, 12. and though our offences Are exceeding grievous, Psalm 51.1.
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Exod. 34.6, 7. 2. Secondly, in the case of afflictions, many things should hence comfort vs. 1. That howsoeuer it goe with our bodies,Exod 34.6, 7. 2. Secondly, in the case of afflictions, many things should hence Comfort us 1. That howsoever it go with our bodies,
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yet God hath mercy on our soules. 2. That it is mercy, that our afflictions are not worse, that wee are not consumed, Lamentations 7.22.
yet God hath mercy on our Souls. 2. That it is mercy, that our afflictions Are not Worse, that we Are not consumed, Lamentations 7.22.
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3. That in the worst afflictions God doth many waies shew mercy, his mercies are new euery morning, Lament. 3.23. 4. That though God cause griefe,
3. That in the worst afflictions God does many ways show mercy, his Mercies Are new every morning, Lament. 3.23. 4. That though God cause grief,
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yet hee will haue compassion to regard vs according to our strength, hee will deale with vs in measure, Lament. 3.32. Esay 27.7. 5. That hee doth not afflict willingly, Lament. 3.33. 6. That all shall worke together for the best, Rom. 8.28. Deut. 8.16. 7. God will giue a good end, Iam. 5.11. Hee will lift vp from the gates of death, Psal. 9.13. God will giue thee rest from thy sorrowes and feares, and hard vsage, Esay 14.1, 3. Psal. 57.3. He will send from heauen to saue thee. 8. Hee will afflict but for a moment, Esay 54.7.
yet he will have compassion to regard us according to our strength, he will deal with us in measure, Lament. 3.32. Isaiah 27.7. 5. That he does not afflict willingly, Lament. 3.33. 6. That all shall work together for the best, Rom. 8.28. Deuteronomy 8.16. 7. God will give a good end, Iam. 5.11. He will lift up from the gates of death, Psalm 9.13. God will give thee rest from thy sorrows and fears, and hard usage, Isaiah 14.1, 3. Psalm 57.3. He will send from heaven to save thee. 8. He will afflict but for a moment, Isaiah 54.7.
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But in both these cases wee must remember, First, to seeke mercy of God, Ezech. 36.32.
But in both these cases we must Remember, First, to seek mercy of God, Ezekiel 36.32.
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Secondly, if wee bee not presently answered, our eies must looke vp to God, and wee must waite for his mercies, Psal. 123.3, 4.
Secondly, if we be not presently answered, our eyes must look up to God, and we must wait for his Mercies, Psalm 123.3, 4.
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Thirdly, wee must check our selues for the doubtfulnes of our hearts, as Dauid doth, Psal. 4.7, 8. and 77.10.
Thirdly, we must check our selves for the doubtfulness of our hearts, as David does, Psalm 4.7, 8. and 77.10.
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(14) doctrine (DIV2)
1733
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Fourthly, because we liue too much by sence, we must beseech God not onely to be mercifull,
Fourthly, Because we live too much by sense, we must beseech God not only to be merciful,
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(14) doctrine (DIV2)
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but to let his mercy be shewed, and come to vs, Psal. 85.8. and 116.77.
but to let his mercy be showed, and come to us, Psalm 85.8. and 116.77.
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(14) doctrine (DIV2)
1734
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Fiftly, wee should also beseech God not onely to let vs feele his mercies, but to satisfie vs also earely with his mercies, Psalme 90. verse 14. Sixtly, wee must looke to it, that wee walk in our integritie, Psalme 26.11. and liue by rule, Gal. 6.16. Lastly, howsoeuer:
Fifty, we should also beseech God not only to let us feel his Mercies, but to satisfy us also early with his Mercies, Psalm 90. verse 14. Sixty, we must look to it, that we walk in our integrity, Psalm 26.11. and live by Rule, Gal. 6.16. Lastly, howsoever:
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(14) doctrine (DIV2)
1735
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wee must trust in God, and looke to it, that wee rest vpon the Lord, Psal. 32.10. and 33.18, 22. For God takes pleasure in those which hope in his mercy, Psal. 147.11.
we must trust in God, and look to it, that we rest upon the Lord, Psalm 32.10. and 33.18, 22. For God Takes pleasure in those which hope in his mercy, Psalm 147.11.
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(14) doctrine (DIV2)
1737
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Quest. But how may a man, that is not yet comforted with Gods mercy, take a sound course to obtaine mercie?Quest. But how may a man, that is not yet comforted with God's mercy, take a found course to obtain mercy?
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(14) doctrine (DIV2)
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First, they must take vnto themselues words, and confess their sins to God, and hartily bewaile their offences, Ioel 2.13. Hosh. 14.3.
First, they must take unto themselves words, and confess their Sins to God, and heartily bewail their offences, Joel 2.13. Hush 14.3.
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(14) doctrine (DIV2)
1740
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Secondly, they must turne from, and forsake their euill waies, and their vnrighteousnes inward and outward, Esay. 55.7.
Secondly, they must turn from, and forsake their evil ways, and their unrighteousness inward and outward, Isaiah. 55.7.
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(14) doctrine (DIV2)
1741
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Thirdly, they must bee carefull to seeke the Lord, while hee may bee found, Esay 55.6.
Thirdly, they must be careful to seek the Lord, while he may be found, Isaiah 55.6.
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(14) doctrine (DIV2)
1742
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Fourthly, they must bee mercifull, and loue mercie: For then they shall obtaine mercie, Math. 5.6.
Fourthly, they must be merciful, and love mercy: For then they shall obtain mercy, Math. 5.6.
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(14) doctrine (DIV2)
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Fiftly, they must learne the way of Gods people, and learne them diligently, Ierem. 12.15, 16. They must haue pure hands,
Fifty, they must Learn the Way of God's people, and Learn them diligently, Jeremiah 12.15, 16. They must have pure hands,
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(14) doctrine (DIV2)
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and a cleane heart, and not lift vp their soules to vanity, Psal. 4.5. Sixtly, they must hate the euill, and loue the good, Amos 5.5. Seuenthly, they must cry vnto God daily, Psal. 86.3.
and a clean heart, and not lift up their Souls to vanity, Psalm 4.5. Sixty, they must hate the evil, and love the good, Amos 5.5. Seuenthly, they must cry unto God daily, Psalm 86.3.
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(14) doctrine (DIV2)
1744
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Eightthly, there must nought of the cursed thing cleane vnto their hands, Deuteronomie 13. verse 17. Ninthly, when the Lord saith, Seeke yee my face:
Eighthly, there must nought of the cursed thing clean unto their hands, Deuteronomy 13. verse 17. Ninthly, when the Lord Says, Seek ye my face:
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(14) doctrine (DIV2)
1747
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their hearts must say, Thy face (O Lord) will wee seek, Psal. 27.7, 8.
their hearts must say, Thy face (Oh Lord) will we seek, Psalm 27.7, 8.
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(14) doctrine (DIV2)
1748
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Verses 11.12. Dearly beloued, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which fight against the soule:Verses 11.12. Dearly Beloved, I beseech you, as Strangers and pilgrim's, abstain from fleshly Lustiest, which fight against the soul:
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(15) doctrine (DIV2)
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And haue your conuersation honest among the Gentiles;
And have your Conversation honest among the Gentiles;
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(15) doctrine (DIV2)
1750
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that they which speak euill of you, as of euill doers, may by your good works which they shall see, glorifie God in the day of their visitation.
that they which speak evil of you, as of evil doers, may by your good works which they shall see, Glorify God in the day of their Visitation.
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1750
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THese words contain the epilogue or conclusion of the whole exhortation, as it concerns Christians in generall, from verse 13 of the former chapter, hitherto:
THese words contain the epilogue or conclusion of the Whole exhortation, as it concerns Christians in general, from verse 13 of the former chapter, hitherto:
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(15) doctrine (DIV2)
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and it hath in it matter both of dehortation and of exhortation, as answering in the substance to all that hee hath hitherto intreated of by way of vse.
and it hath in it matter both of dehortation and of exhortation, as answering in the substance to all that he hath hitherto entreated of by Way of use.
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The dehortation is in verse 11; the exhortation, in verse 12: in the one, shewing what they should auoid;
The dehortation is in verse 11; the exhortation, in verse 12: in the one, showing what they should avoid;
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(15) doctrine (DIV2)
1751
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in the other, what they should doo. They should auoid fleshly lusts: and that they should doo, is, to liue honestly.
in the other, what they should do. They should avoid fleshly Lustiest: and that they should do, is, to live honestly.
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(15) doctrine (DIV2)
1751
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In generall, we may note, that it is the proper effect of all sorts of doctrine in scripture, to make an impression of care in our hearts, about the reformation of our liues;
In general, we may note, that it is the proper Effect of all sorts of Doctrine in scripture, to make an impression of care in our hearts, about the Reformation of our lives;
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(15) doctrine (DIV2)
1752
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that it is in vaine heard, which doth not some way breed in vs a hatred of vice, and a loue of honesty:
that it is in vain herd, which does not Some Way breed in us a hatred of vice, and a love of honesty:
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(15) doctrine (DIV2)
1752
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this is the vse of all Scripture, 1. Tim. 3.16, 17. Which may serue for triall of such as come to the Word:
this is the use of all Scripture, 1. Tim. 3.16, 17. Which may serve for trial of such as come to the Word:
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(15) doctrine (DIV2)
1752
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they may knowe whether they be good or euill hearers, by the impression made vpon their hearts by the Word.
they may know whither they be good or evil hearers, by the impression made upon their hearts by the Word.
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And it may serue for information, to shew vs the excellency of the Word aboue all other Writings,
And it may serve for information, to show us the excellency of the Word above all other Writings,
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(15) doctrine (DIV2)
1752
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because there is no line in Scripture, but some way it tends to the redresse of our natures from sin,
Because there is no line in Scripture, but Some Way it tends to the redress of our nature's from since,
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and to plant holinesse in vs: which can be true of no human Writings.
and to plant holiness in us: which can be true of no human Writings.
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(15) doctrine (DIV2)
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And withall, it shewes the happy estate of the godly, who, though they haue many diseases in their natures,
And withal, it shows the happy estate of the godly, who, though they have many diseases in their nature's,
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yet they haue wonderfull store and variety of medicines in God's Word, to heal their natures.
yet they have wonderful store and variety of medicines in God's Word, to heal their nature's.
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(15) doctrine (DIV2)
1752
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If, for the diseases of our bodies, there bee but one herb in the whole field that is good for cure, we haue reason to think, that God hath prouided well in nature for vs:
If, for the diseases of our bodies, there be but one herb in the Whole field that is good for cure, we have reason to think, that God hath provided well in nature for us:
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(15) doctrine (DIV2)
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but how is his mercy glorious, who, in the spiritual Field of his Word, hath made to growe as many herbs for cure of all our diseases,
but how is his mercy glorious, who, in the spiritual Field of his Word, hath made to grow as many herbs for cure of all our diseases,
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(15) doctrine (DIV2)
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as there be sentences in Scripture!
as there be sentences in Scripture!
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And, lastly, it should teach vs to vse the Scriptures to this end, to redresse our waies by them. And thus in generall.
And, lastly, it should teach us to use the Scriptures to this end, to redress our ways by them. And thus in general.
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(15) doctrine (DIV2)
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The first part of the epilogue hath in it matter of dehortation: where obserne, First, the parties dehorted;
The First part of the epilogue hath in it matter of dehortation: where obserne, First, the parties dehorted;
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(15) doctrine (DIV2)
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who are described by an epithet importing their priuiledge aboue other men, viz. Dearly beloued. Secondly, the manner of propounding the dehortation, viz. by way of beseeching: I beseech you.
who Are described by an epithet importing their privilege above other men, viz. Dearly Beloved. Secondly, the manner of propounding the dehortation, viz. by Way of beseeching: I beseech you.
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Thirdly, the matter from which hee dehorts, viz. fleshly lusts. Fourthly, the manner how they are to bee auoided, viz. abstain from them. Fiftly, the motiues:
Thirdly, the matter from which he dehorts, viz. fleshly Lustiest. Fourthly, the manner how they Are to be avoided, viz. abstain from them. Fifty, the motives:
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(15) doctrine (DIV2)
1756
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First, Yee are strangers and pilgrims: secondly, these lusts are fleshly: thirdly, they fight against the soule. Dearly beloued. ]
First, Ye Are Strangers and pilgrim's: secondly, these Lustiest Are fleshly: Thirdly, they fight against the soul. Dearly Beloved. ]
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(15) doctrine (DIV2)
1758
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This tearme is not vsed complementally or carelesly, but with great affection in the Apostle, and with speciall choice and fitnes for the matter intreated of;
This term is not used complementally or carelessly, but with great affection in the Apostle, and with special choice and fitness for the matter entreated of;
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which we may obserue in the most places, where this louely epithet is giuen to the godly in other Scriptures.
which we may observe in the most places, where this lovely epithet is given to the godly in other Scriptures.
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(15) doctrine (DIV2)
1760
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GOD is exceeding choice of his words:
GOD is exceeding choice of his words:
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1760
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hee neuer mentioneth the tea•ms of loue, but hee brings to his children the affections of loue, as I may so say.
he never mentioneth the tea•ms of love, but he brings to his children the affections of love, as I may so say.
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1760
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Men, through custome, vse faire complement of words, when their hearts be not moued: but let our loue bee without dissimulation. But let that go.
Men, through custom, use fair compliment of words, when their hearts be not moved: but let our love be without dissimulation. But let that go.
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(15) doctrine (DIV2)
1760
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The point heer to bee plainly obserued, is, that Christians are beloued: of all other people they are most loued.
The point her to be plainly observed, is, that Christians Are Beloved: of all other people they Are most loved.
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(15) doctrine (DIV2)
1760
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I will but briefly explicate this. I will but briefly explicate this.
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1760
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First, GOD loues them, and that with infinite and euerlasting loue, and hath manifested it by sending his owne Son, to be a propitiation for their sinnes, 1. Iohn 4.9, 10. Secondly, Christ loueth them, which hee shewed by giuing his life for them.
First, GOD loves them, and that with infinite and everlasting love, and hath manifested it by sending his own Son, to be a propitiation for their Sins, 1. John 4.9, 10. Secondly, christ loves them, which he showed by giving his life for them.
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1760
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Thirdly, the Angels of heauen loue them; which they shew by ioying in their conuersion, and by their carefull attendance about them.
Thirdly, the Angels of heaven love them; which they show by joying in their conversion, and by their careful attendance about them.
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(15) doctrine (DIV2)
1760
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Fourthly, the Godly, in generall, loue them. There is no godly man, that knowes them, but loues them:
Fourthly, the Godly, in general, love them. There is no godly man, that knows them, but loves them:
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(15) doctrine (DIV2)
1760
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for, euery one that loues God that begot them, loues euery one that is begotten of God;
for, every one that loves God that begotten them, loves every one that is begotten of God;
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(15) doctrine (DIV2)
1760
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euery one, I say, that he knowes, 1. Iohn 5.1. Lastly, the godly Teachers loue them;
every one, I say, that he knows, 1. John 5.1. Lastly, the godly Teachers love them;
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(15) doctrine (DIV2)
1760
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which they shew, in that they are not onely willing to impart to them the Gospell,
which they show, in that they Are not only willing to impart to them the Gospel,
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(15) doctrine (DIV2)
1760
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but euen their owne soules, because their people are dear vnto them, 1. Thes. 2.8.
but even their own Souls, Because their people Are dear unto them, 1. Thebes 2.8.
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(15) doctrine (DIV2)
1760
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Now, this loue of God, of Christ, of the Angels, of the godly men & Ministers, should serue to support vs against the contempt and hatred of the world:
Now, this love of God, of christ, of the Angels, of the godly men & Ministers, should serve to support us against the contempt and hatred of the world:
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(15) doctrine (DIV2)
1761
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wee haue a loue that is much better than the loue of worldly men can be to vs. First,
we have a love that is much better than the love of worldly men can be to us First,
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(15) doctrine (DIV2)
1761
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because it is of better persons: and secondly, because it is of a better kinde; for, it is more feruent, and it is more pure, and more constant.
Because it is of better Persons: and secondly, Because it is of a better kind; for, it is more fervent, and it is more pure, and more constant.
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(15) doctrine (DIV2)
1761
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Worldly men can shew no loue that hath comparison to the loue of God, or Christ,
Worldly men can show no love that hath comparison to the love of God, or christ,
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(15) doctrine (DIV2)
1761
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4852
or any of those, for the feruency of it.
or any of those, for the fervency of it.
cc d pp-f d, c-acp dt n1 pp-f pn31.
(15) doctrine (DIV2)
1761
Image 10
4853
And if worldly men loue vs, it is to draw vs vnto one euill or other;
And if worldly men love us, it is to draw us unto one evil or other;
cc cs j n2 vvb pno12, pn31 vbz pc-acp vvi pno12 p-acp crd j-jn cc n-jn;
(15) doctrine (DIV2)
1761
Image 10
4854
and besides, it will not last: for, wicked men will agree with themselues no longer than so many Curres will agree:
and beside, it will not last: for, wicked men will agree with themselves no longer than so many Curs will agree:
cc a-acp, pn31 vmb xx vvi: c-acp, j n2 vmb vvi p-acp px32 dx av-jc cs av d n2 vmb vvi:
(15) doctrine (DIV2)
1761
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4855
they are alwaies contending, hatefull, and hating one another. Secondly, this point should much check the vnbeliefe of Christians, and their vnthankfulnesse:
they Are always contending, hateful, and hating one Another. Secondly, this point should much check the unbelief of Christians, and their unthankfulness:
pns32 vbr av vvg, j, cc vvg pi j-jn. ord, d n1 vmd av-d vvi dt n1 pp-f np1, cc po32 n1:
(15) doctrine (DIV2)
1761
Image 10
4856
for, many times they are affected, as if they were not beloued of any:
for, many times they Are affected, as if they were not Beloved of any:
c-acp, d n2 pns32 vbr vvn, c-acp cs pns32 vbdr xx vvn pp-f d:
(15) doctrine (DIV2)
1761
Image 10
4857
whereby they much dishonour the loue of God, and of Christ, and of Christians towards them also;
whereby they much dishonour the love of God, and of christ, and of Christians towards them also;
c-crq pns32 d vvi dt n1 pp-f np1, cc pp-f np1, cc pp-f np1 p-acp pno32 av;
(15) doctrine (DIV2)
1761
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and thereby they flatly contradict the Text, which saith, They are beloued.
and thereby they flatly contradict the Text, which Says, They Are Beloved.
cc av pns32 av-j vvi dt n1, r-crq vvz, pns32 vbr vvn.
(15) doctrine (DIV2)
1761
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Thirdly, impenitent sinners should bee moued heerby to become true Christians, because till then, they are monstrous hatefull creatures:
Thirdly, impenitent Sinners should be moved hereby to become true Christians, Because till then, they Are monstrous hateful creatures:
ord, j n2 vmd vbi vvn av pc-acp vvi j np1, c-acp c-acp av, pns32 vbr j j n2:
(15) doctrine (DIV2)
1761
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GOD loaths them and their works, Iohn 3.36. Esay 1.11, &c. And such vile persons are vile and odious in the e•es of the godly, Psalm 24.4. Psalm 15. Fourthly, Christians should labour to preserue this loue vnto themselues, with increase of the comfort of it:
GOD Loathes them and their works, John 3.36. Isaiah 1.11, etc. And such vile Persons Are vile and odious in the e•es of the godly, Psalm 24.4. Psalm 15. Fourthly, Christians should labour to preserve this love unto themselves, with increase of the Comfort of it:
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(15) doctrine (DIV2)
1761
Image 10
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and so diuers things would much aduantage them in this loue; as, 1. Faith. To liue by faith, commends them wonderfully to God's loue, as being the condition mentioned,
and so diverse things would much advantage them in this love; as, 1. Faith. To live by faith, commends them wonderfully to God's love, as being the condition mentioned,
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(15) doctrine (DIV2)
1762
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4862
when he sent his Sonne into the world, Iohn 3.16.
when he sent his Son into the world, John 3.16.
c-crq pns31 vvd po31 n1 p-acp dt n1, np1 crd.
(15) doctrine (DIV2)
1762
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For, without it, it is impossible to please God. 2. Humility would much commend them to the loue of the Angels;
For, without it, it is impossible to please God. 2. Humility would much commend them to the love of the Angels;
p-acp, p-acp pn31, pn31 vbz j pc-acp vvi np1. crd n1 vmd av-d vvi pno32 p-acp dt n1 pp-f dt n2;
(15) doctrine (DIV2)
1762
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4864
who reioyce more in one sinner that is penitent, than in 99 iust men that need no repentance. 3 The fruits of wisdome, mentioned, Iam. 3.17. haue a maruellous force to win loue among men.
who rejoice more in one sinner that is penitent, than in 99 just men that need no Repentance. 3 The fruits of Wisdom, mentioned, Iam. 3.17. have a marvelous force to win love among men.
r-crq n1 av-dc p-acp crd n1 cst vbz j-jn, cs p-acp crd j n2 cst vvb dx n1. crd dt n2 pp-f n1, vvn, np1 crd. vhb dt j n1 pc-acp vvi n1 p-acp n2.
(15) doctrine (DIV2)
1762
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4865
To be pure, in respect of sincere Religion; to be gentle and peaceable, free from passion and contention;
To be pure, in respect of sincere Religion; to be gentle and peaceable, free from passion and contention;
pc-acp vbi j, p-acp n1 pp-f j n1; pc-acp vbi j cc j, j p-acp n1 cc n1;
(15) doctrine (DIV2)
1762
Image 10
4866
to be easie to be intreated;
to be easy to be entreated;
pc-acp vbi j pc-acp vbi vvn;
(15) doctrine (DIV2)
1762
Image 10
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to be also full of mercy & good works, and all this without iudging or hypocrisie;
to be also full of mercy & good works, and all this without judging or hypocrisy;
pc-acp vbi av j pp-f n1 cc j n2, cc d d p-acp vvg cc n1;
(15) doctrine (DIV2)
1762
Image 10
4868
to bee no censurers, nor counterfets: oh!
to be no censurers, nor counterfeits: o!
pc-acp vbi dx n2, ccx vvz: uh!
(15) doctrine (DIV2)
1762
Image 10
4869
this is exceeding amiable, if these things were carefully expressed. 4. And for their Ministers, two things would much increase their loue to them. First, obedience to their doctrine:
this is exceeding amiable, if these things were carefully expressed. 4. And for their Ministers, two things would much increase their love to them. First, Obedience to their Doctrine:
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(15) doctrine (DIV2)
1762
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4870
for, this will preuail more than all the bounty in the world, 1. Thes. 2.13. Heb. 13.18.
for, this will prevail more than all the bounty in the world, 1. Thebes 2.13. Hebrew 13.18.
c-acp, d vmb vvi av-dc cs d dt n1 p-acp dt n1, crd np1 crd. np1 crd.
(15) doctrine (DIV2)
1762
Image 10
4871
Secondly, to conuerse without back-biting, or vncharitable iudging of them.
Secondly, to converse without backbiting, or uncharitable judging of them.
ord, pc-acp vvi p-acp j, cc j vvg pp-f pno32.
(15) doctrine (DIV2)
1762
Image 10
4872
By these two, the Philippians and Thessalonians were highly aduanced in the affection of the Apostle:
By these two, the Philippians and Thessalonians were highly advanced in the affection of the Apostle:
p-acp d crd, dt njp2 cc njp2 vbdr av-j vvd p-acp dt n1 pp-f dt n1:
(15) doctrine (DIV2)
1762
Image 10
4873
and through the want of these, the Corinthians lost much in the loue of the Apostle. Thus of the persons dehorted.
and through the want of these, the Corinthians lost much in the love of the Apostle. Thus of the Persons dehorted.
cc p-acp dt n1 pp-f d, dt njp2 vvd av-d p-acp dt n1 pp-f dt n1. av pp-f dt n2 vvd.
(15) doctrine (DIV2)
1762
Image 10
4874
The manner of the dehortation followes. I beseech ye ]
The manner of the dehortation follows. I beseech you ]
dt n1 pp-f dt n1 vvz. pns11 vvb pn22 ]
(15) doctrine (DIV2)
1764
Image 10
4875
In that the Apostle, in the name of God doth beseech them, diuers things are imported, as
In that the Apostle, in the name of God does beseech them, diverse things Are imported, as
p-acp d dt n1, p-acp dt n1 pp-f np1 vdz vvi pno32, j n2 vbr vvn, c-acp
(15) doctrine (DIV2)
1766
Image 10
4876
First, the maruellous gentlenesse and loue of God to men: hee that may command, threaten, punish, yea, cast off;
First, the marvelous gentleness and love of God to men: he that may command, threaten, Punish, yea, cast off;
ord, dt j n1 cc n1 pp-f np1 p-acp n2: pns31 cst vmb vvi, vvb, vvb, uh, vvd a-acp;
(15) doctrine (DIV2)
1767
Image 10
4877
yet is pleased to beseech men. Secondly, the dignitie and excellency of a cleane heart, and honest life;
yet is pleased to beseech men. Secondly, the dignity and excellency of a clean heart, and honest life;
av vbz vvn pc-acp vvi n2. ord, dt n1 cc n1 pp-f dt j n1, cc j n1;
(15) doctrine (DIV2)
1767
Image 10
4878
It is a thing which God (by his seruants) doth vehemently begge at our hands.
It is a thing which God (by his Servants) does vehemently beg At our hands.
pn31 vbz dt n1 r-crq np1 (p-acp po31 n2) vdz av-j vvi p-acp po12 n2.
(15) doctrine (DIV2)
1768
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4879
Thirdly, the honor of a Christian;
Thirdly, the honour of a Christian;
ord, dt n1 pp-f dt njp;
(15) doctrine (DIV2)
1769
Image 10
4880
he is spoken to as to a great Prince, as the two former reasons shew him to be.
he is spoken to as to a great Prince, as the two former Reasons show him to be.
pns31 vbz vvn p-acp c-acp p-acp dt j n1, c-acp dt crd j n2 vvi pno31 pc-acp vbi.
(15) doctrine (DIV2)
1769
Image 10
4881
Fourthly, a rule of direction, how to carry our selues towards others in the case of reformation;
Fourthly, a Rule of direction, how to carry our selves towards Others in the case of Reformation;
ord, dt n1 pp-f n1, c-crq pc-acp vvi po12 n2 p-acp n2-jn p-acp dt n1 pp-f n1;
(15) doctrine (DIV2)
1770
Image 10
4882
wee must learne of the Apostle to expresse a Spirit of meekenesse, and loue, and humilitie:
we must Learn of the Apostle to express a Spirit of meekness, and love, and humility:
pns12 vmb vvi pp-f dt n1 pc-acp vvi dt n1 pp-f n1, cc n1, cc n1:
(15) doctrine (DIV2)
1770
Image 10
4883
Passion and pride worke vnspeakeable preiudice and hurt in the care of other mens faults.
Passion and pride work unspeakable prejudice and hurt in the care of other men's Faults.
n1 cc n1 vvb j n1 cc n1 p-acp dt n1 pp-f j-jn ng2 n2.
(15) doctrine (DIV2)
1770
Image 10
4884
Fiftly, with what reuerentnesse, and earnestnesse should we speake to God, when he speakes thus to vs?
Fifty, with what reuerentnesse, and earnestness should we speak to God, when he speaks thus to us?
ord, p-acp r-crq n1, cc n1 vmd pns12 vvi p-acp np1, c-crq pns31 vvz av p-acp pno12?
(15) doctrine (DIV2)
1771
Image 10
4885
Thus of the manner of propounding the dehortation. The matter to be auoided, is lusts. Abstaine from fleshly lusts. ]
Thus of the manner of propounding the dehortation. The matter to be avoided, is Lustiest. Abstain from fleshly Lustiest. ]
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(15) doctrine (DIV2)
1772
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4886
By lusts are sometimes meant grosse sins, and disorders, which are the fruits of lust, and so the sinnes mentioned chapter 4.4. of this Epistle, are called lusts of the Gentiles.
By Lustiest Are sometime meant gross Sins, and disorders, which Are the fruits of lust, and so the Sins mentioned chapter 4.4. of this Epistle, Are called Lustiest of the Gentiles.
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(15) doctrine (DIV2)
1775
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4887
By lust, is sometimes meant corruption of nature: But I thinke, it is taken neither of these waies heer.
By lust, is sometime meant corruption of nature: But I think, it is taken neither of these ways her.
p-acp n1, vbz av vvn n1 pp-f n1: cc-acp pns11 vvb, pn31 vbz vvn av-dx pp-f d n2 av.
(15) doctrine (DIV2)
1776
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By lust, is sometimes meant the filthy desire of the heart after bodily vncleannesse, and so called the lusts of vncleannesse, Col. 3.5. Rom. 1.24.
By lust, is sometime meant the filthy desire of the heart After bodily uncleanness, and so called the Lustiest of uncleanness, Col. 3.5. Rom. 1.24.
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(15) doctrine (DIV2)
1777
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4889
But by lusts heere (I take it) is meant all sorts of euill desires in the heart of man,
But by Lustiest Here (I take it) is meant all sorts of evil Desires in the heart of man,
cc-acp p-acp n2 av (pns11 vvb pn31) vbz vvn d n2 pp-f j-jn n2 p-acp dt n1 pp-f n1,
(15) doctrine (DIV2)
1778
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and so called worldly lusts, Titus 2.12.
and so called worldly Lustiest, Titus 2.12.
cc av vvd j n2, np1 crd.
(15) doctrine (DIV2)
1778
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And in speciall these sorts of lusts are named in Scripture, which Christians should especially auoid. First, the lusts of vncleannesse: filthy desires.
And in special these sorts of Lustiest Are nam in Scripture, which Christians should especially avoid. First, the Lustiest of uncleanness: filthy Desires.
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(15) doctrine (DIV2)
1778
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4892
Secondly, the lusts of couetousnesse, and worldly cares. Thirdly, the lusts of vainglory, whether of enuie, conceitednes, or desire of applause. Fourthly, the lusts of Epicurisme:
Secondly, the Lustiest of covetousness, and worldly Cares. Thirdly, the Lustiest of vainglory, whither of envy, conceitedness, or desire of applause. Fourthly, the Lustiest of Epicurism:
ord, dt n2 pp-f n1, cc j n2. ord, dt n2 pp-f n1, cs pp-f n1, n1, cc n1 pp-f n1. ord, dt n2 pp-f n1:
(15) doctrine (DIV2)
1780
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4893
Those desires after delicious or excessiue fare, or vaine apparell. Fiftly, the lusts of malice, and reuenge.
Those Desires After delicious or excessive fare, or vain apparel. Fifty, the Lustiest of malice, and revenge.
d n2 p-acp j cc j n1, cc j n1. ord, dt n2 pp-f n1, cc n1.
(15) doctrine (DIV2)
1782
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4894
These and such like, are the lusts which Christians must forsake. The vse is diuers. Vses. First, for information:
These and such like, Are the Lustiest which Christians must forsake. The use is diverse. Uses. First, for information:
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(15) doctrine (DIV2)
1784
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and so it may shew vs, 1. That outward honesty will not serue the turne: It is not inough to be free from grosse sinnes:
and so it may show us, 1. That outward honesty will not serve the turn: It is not enough to be free from gross Sins:
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(15) doctrine (DIV2)
1786
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4896
what case then are ciuill honest men in? 2. That in reformation it is not inough to forsake the euils wee haue no desire after,
what case then Are civil honest men in? 2. That in Reformation it is not enough to forsake the evils we have no desire After,
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(15) doctrine (DIV2)
1786
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but wee must leaue our owne lusts. Secondly, for consolation.
but we must leave our own Lustiest. Secondly, for consolation.
cc-acp pns12 vmb vvi po12 d n2. ord, p-acp n1.
(15) doctrine (DIV2)
1786
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Heere is imported an excellent comfort to the godly in the case of inward and hatefull temptations.
Here is imported an excellent Comfort to the godly in the case of inward and hateful temptations.
av vbz vvn dt j n1 p-acp dt j p-acp dt n1 pp-f j cc j n2.
(15) doctrine (DIV2)
1787
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When vile things come into the mind of the godly, if they dislike them, and doe not lust after them,
When vile things come into the mind of the godly, if they dislike them, and do not lust After them,
c-crq j n2 vvb p-acp dt n1 pp-f dt j, cs pns32 vvb pno32, cc vdb xx n1 p-acp pno32,
(15) doctrine (DIV2)
1787
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nor intertaine them with spirituall dalliance, they may be assured, that those euils shall not bee charged vpon them:
nor entertain them with spiritual dalliance, they may be assured, that those evils shall not be charged upon them:
ccx vvi pno32 p-acp j n1, pns32 vmb vbi vvn, cst d n2-jn vmb xx vbi vvn p-acp pno32:
(15) doctrine (DIV2)
1787
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4901
For before a temptation can bee a sinne, it must haue somewhat of coueting in it.
For before a temptation can be a sin, it must have somewhat of coveting in it.
c-acp p-acp dt n1 vmb vbi dt n1, pn31 vmb vhi av pp-f vvg p-acp pn31.
(15) doctrine (DIV2)
1787
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4902
Christ was tempted as wee are, and yet he sinned not, because hee liked them not, but reiected them. Abstaine from them. ]
christ was tempted as we Are, and yet he sinned not, Because he liked them not, but rejected them. Abstain from them. ]
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(15) doctrine (DIV2)
1787
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The manner how they are to bee auoided, is contained in this word, abstaine : which doth import diuers things.
The manner how they Are to be avoided, is contained in this word, abstain: which does import diverse things.
dt n1 c-crq pns32 vbr pc-acp vbi vvn, vbz vvn p-acp d n1, vvb: r-crq vdz vvi j n2.
(15) doctrine (DIV2)
1789
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4904
First, that without departing from iniquitie, wee cannot haue comfort of our repentance. To come into the company of the godly: to make shew of Religion: to come to Church: or vse priuate meanes:
First, that without departing from iniquity, we cannot have Comfort of our Repentance. To come into the company of the godly: to make show of Religion: to come to Church: or use private means:
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(15) doctrine (DIV2)
1790
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4905
or barely to confesse sin, or to feele terrors for sinne, is not inough, vnlesse wee leaue sinne.
or barely to confess since, or to feel terrors for sin, is not enough, unless we leave sin.
cc av-j pc-acp vvi n1, cc pc-acp vvi n2 p-acp n1, vbz xx av-d, cs pns12 vvb n1.
(15) doctrine (DIV2)
1790
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4906
Iudas, Demas, Cain, and the wicked Israelites could doe the former; yet neuer repented. Secondly, that the occasions of lusts will bee daily offered to vs from the world,Iudas, Demas, Cain, and the wicked Israelites could do the former; yet never repented. Secondly, that the occasions of Lustiest will be daily offered to us from the world,
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(15) doctrine (DIV2)
1790
Image 10
4907
or the Diuel, or our owne corrupted nature:
or the devil, or our own corrupted nature:
cc dt n1, cc po12 d j-vvn n1:
(15) doctrine (DIV2)
1791
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Now it is not an argument of our misery to haue them, but to entertaine them.
Now it is not an argument of our misery to have them, but to entertain them.
av pn31 vbz xx dt n1 pp-f po12 n1 pc-acp vhi pno32, cc-acp pc-acp vvi pno32.
(15) doctrine (DIV2)
1791
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Vses. The vse may bee, 1. For Information: The true abstinence is to abstaine from sinne:Uses. The use may be, 1. For Information: The true abstinence is to abstain from sin:
vvz. dt n1 vmb vbi, crd p-acp n1: dt j n1 vbz pc-acp vvi p-acp n1:
(15) doctrine (DIV2)
1792
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4910
The other abstinence from meat, or the like, is but circumstantiall, and not in it selfe acceptable to God, Esay 58. 2. For triall:
The other abstinence from meat, or the like, is but circumstantial, and not in it self acceptable to God, Isaiah 58. 2. For trial:
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(15) doctrine (DIV2)
1792
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4911
Those are sound Christians indeed, that abstaine from fleshly lusts.
Those Are found Christians indeed, that abstain from fleshly Lustiest.
d vbr j np1 av, cst vvb p-acp j n2.
(15) doctrine (DIV2)
1792
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4912
Quest. But are there not lusts in godly men, as well as in wicked men?Quest. But Are there not Lustiest in godly men, as well as in wicked men?
n1. cc-acp vbr pc-acp xx n2 p-acp j n2, c-acp av c-acp p-acp j n2?
(15) doctrine (DIV2)
1793
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4913
Ans. There may bee, but with great difference, for 1. The godly man may bee intangled with euill desires, Ans. There may be, but with great difference, for 1. The godly man may be entangled with evil Desires,
np1 a-acp vmb vbi, cc-acp p-acp j n1, c-acp crd dt j n1 vmb vbi vvn p-acp j-jn n2,
(15) doctrine (DIV2)
1794
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4914
but the wicked man is more: For he burnes in lust, yeelds himself ouer to his harts lusts:
but the wicked man is more: For he burns in lust, yields himself over to his hearts Lustiest:
cc-acp dt j n1 vbz n1: c-acp pns31 vvz p-acp n1, vvz px31 p-acp p-acp po31 ng1 n2:
(15) doctrine (DIV2)
1794
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4915
Hee is giuen vp to his lusts, hee takes care for the lusts of the flesh to fulfill them:
He is given up to his Lustiest, he Takes care for the Lustiest of the Flesh to fulfil them:
pns31 vbz vvn a-acp p-acp po31 n2, pns31 vvz n1 p-acp dt n2 pp-f dt n1 pc-acp vvi pno32:
(15) doctrine (DIV2)
1794
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4916
He serues his lusts, &c. Rom. 13.13. and 1.24. Tit. 3.3.
He serves his Lustiest, etc. Rom. 13.13. and 1.24. Tit. 3.3.
pns31 vvz po31 n2, av np1 crd. cc crd. np1 crd.
(15) doctrine (DIV2)
1794
Image 10
4917
Eph. 2.3. 2. The godly man, if hee bee ouercome of his lusts for a time,Ephesians 2.3. 2. The godly man, if he be overcome of his Lustiest for a time,
np1 crd. crd dt j n1, cs pns31 vbb vvn pp-f po31 n2 p-acp dt n1,
(15) doctrine (DIV2)
1794
Image 10
4918
yet hee humbleth himselfe, and iudgeth himselfe for them, and grieues for them, whereas the wicked boasteth himselfe of of his hearts lusts,
yet he Humbleth himself, and Judgeth himself for them, and grieves for them, whereas the wicked boasts himself of of his hearts Lustiest,
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(15) doctrine (DIV2)
1794
Image 10
4919
and placeth his contentment in them, Psal. 10.3. 3. The godly man, if hee bee yet ouercome, hee will break off his iniquity by repentance,
and places his contentment in them, Psalm 10.3. 3. The godly man, if he be yet overcome, he will break off his iniquity by Repentance,
cc vvz po31 n1 p-acp pno32, np1 crd. crd dt j n1, cs pns31 vbb av vvn, pns31 vmb vvi a-acp po31 n1 p-acp n1,
(15) doctrine (DIV2)
1794
Image 10
4920
whereas the wicked in his lusts is like the Diuel.
whereas the wicked in his Lustiest is like the devil.
cs dt j p-acp po31 n2 vbz av-j dt n1.
(15) doctrine (DIV2)
1794
Image 10
4921
Hee is incorrigible, no ill successe, or Iudgement, or reproof can breake off his desire of transgression:
He is incorrigible, no ill success, or Judgement, or reproof can break off his desire of Transgression:
pns31 vbz j, dx j-jn n1, cc n1, cc n1 vmb vvi a-acp po31 n1 pp-f n1:
(15) doctrine (DIV2)
1794
Image 10
4922
yea, his lusts are called, The lusts of his father the Diuel, Ioh. 8.44.
yea, his Lustiest Are called, The Lustiest of his father the devil, John 8.44.
uh, po31 n2 vbr vvn, dt n2 pp-f po31 n1 dt n1, np1 crd.
(15) doctrine (DIV2)
1794
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4923
Thirdly, all godly Christians should learne from hence to bee seriously bent to preserue themselues in the purity of Christian Religion,
Thirdly, all godly Christians should Learn from hence to be seriously bent to preserve themselves in the purity of Christian Religion,
ord, d j np1 vmd vvi p-acp av pc-acp vbi av-j vvn pc-acp vvi px32 p-acp dt n1 pp-f njp n1,
(15) doctrine (DIV2)
1795
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4924
and to keepe their hearts from these foule annoiances. Quest. But what should wee doe to bee preserued from lusts?
and to keep their hearts from these foul annoyances. Quest. But what should we do to be preserved from Lustiest?
cc pc-acp vvi po32 n2 p-acp d j n2. n1. cc-acp q-crq vmd pns12 vdi pc-acp vbi vvn p-acp n2?
(15) doctrine (DIV2)
1795
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4925
Ans. First, thou must auoid the occasions of lusts:Ans. First, thou must avoid the occasions of Lustiest:
np1 ord, pns21 vmb vvi dt n2 pp-f n2:
(15) doctrine (DIV2)
1797
Image 10
4926
such as are, 1. Euill company, and therein euill example and euill counsell, Psal. 1.1. 2. Idlenes and solitarines. 3. Excessiue desire after,
such as Are, 1. Evil company, and therein evil Exampl and evil counsel, Psalm 1.1. 2. Idleness and solitariness. 3. Excessive desire After,
d c-acp vbr, crd j-jn n1, cc av j-jn n1 cc j-jn n1, np1 crd. crd n1 cc n1. crd j n1 p-acp,
(15) doctrine (DIV2)
1797
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4927
and delight in riches, 1. Tim. 6.9. 4. Ignorance, 1. Pet. 1.14. 5. Intemperance, drunkennes,
and delight in riches, 1. Tim. 6.9. 4. Ignorance, 1. Pet. 1.14. 5. Intemperance, Drunkenness,
cc vvi p-acp n2, crd np1 crd. crd n1, crd np1 crd. crd n1, n1,
(15) doctrine (DIV2)
1797
Image 10
4928
and fulnes of bread, and deliciousnes of fare, and apparel. 6. Hardnes of heart, Ephes. 4.17, 18.
and fullness of bred, and deliciousness of fare, and apparel. 6. Hardness of heart, Ephesians 4.17, 18.
cc n1 pp-f n1, cc n1 pp-f n1, cc n1. crd n1 pp-f n1, np1 crd, crd
(15) doctrine (DIV2)
1797
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4929
Secondly, wee must walk in the Spirit, cherishing all good motions, and pure imaginations, yeelding our hearts ouer to the gouernment of Gods Spirit, doing all duties with the powers of our soule, Gal. 1.16.
Secondly, we must walk in the Spirit, cherishing all good motions, and pure Imaginations, yielding our hearts over to the government of God's Spirit, doing all duties with the Powers of our soul, Gal. 1.16.
ord, pns12 vmb vvi p-acp dt n1, vvg d j n2, cc j n2, vvg po12 n2 a-acp p-acp dt n1 pp-f npg1 n1, vdg d n2 p-acp dt n2 pp-f po12 n1, np1 crd.
(15) doctrine (DIV2)
1798
Image 10
4930
Thirdly, wee must crucifie them, if they arise among our selues, with the same mind was in Christ,
Thirdly, we must crucify them, if they arise among our selves, with the same mind was in christ,
ord, pns12 vmb vvi pno32, cs pns32 vvb p-acp po12 n2, p-acp dt d n1 vbds p-acp np1,
(15) doctrine (DIV2)
1799
Image 10
4931
and resolue to suffer in the flesh by the sound practice of mortification. Fourthly, wee must striue after contentation, 1. Tim. 6. Fiftly, wee must get knowledge:
and resolve to suffer in the Flesh by the found practice of mortification. Fourthly, we must strive After contentation, 1. Tim. 6. Fifty, we must get knowledge:
cc vvb pc-acp vvi p-acp dt n1 p-acp dt j n1 pp-f n1. ord, pns12 vmb vvi p-acp n1, crd np1 crd ord, pns12 vmb vvi n1:
(15) doctrine (DIV2)
1799
Image 10
4932
For as ignorance brings them in: so knowledge fils the hart, and dares them out. Thus of the manner of auoiding them. The motiues follow:
For as ignorance brings them in: so knowledge fills the heart, and dares them out. Thus of the manner of avoiding them. The motives follow:
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(15) doctrine (DIV2)
1801
Image 10
4933
and the first of them is, Ye are strangers and pilgrims. ] A stranger is he that liues in a place that is not his owne Countrey,
and the First of them is, You Are Strangers and pilgrim's. ] A stranger is he that lives in a place that is not his own Country,
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(15) doctrine (DIV2)
1802
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4934
or Kingdome, or Nation, whither by right hee belongs: so Abraham was a stranger, Gen. 21.23. and the Israelites in Aegypt, Exod. 2.12.
or Kingdom, or nation, whither by right he belongs: so Abraham was a stranger, Gen. 21.23. and the Israelites in Egypt, Exod 2.12.
cc n1, cc n1, c-crq p-acp j-jn pns31 vvz: av np1 vbds dt n1, np1 crd. cc dt np2 p-acp np1, np1 crd.
(15) doctrine (DIV2)
1804
Image 10
4935
Now, a pilgrim is he that resteth not in a place, but trauelleth onward from place to place.
Now, a pilgrim is he that rests not in a place, but travelleth onward from place to place.
av, dt n1 vbz pns31 cst vvz xx p-acp dt n1, cc-acp vvz av p-acp n1 p-acp n1.
(15) doctrine (DIV2)
1804
Image 10
4936
Godly men are said to bee strangers, and not strangers, in diuers respects.
Godly men Are said to be Strangers, and not Strangers, in diverse respects.
j n2 vbr vvn pc-acp vbi n2, cc xx n2, p-acp j n2.
(15) doctrine (DIV2)
1805
Image 10
4937
It is said, they are not strangers in respect of freedome to the City of God,
It is said, they Are not Strangers in respect of freedom to the city of God,
pn31 vbz vvn, pns32 vbr xx n2 p-acp n1 pp-f n1 p-acp dt n1 pp-f np1,
(15) doctrine (DIV2)
1805
Image 10
4938
and the Common-wealth of Israel, Eph. 2.29. They are strangers in respect of their absence from the heauenly Canaan, which is their owne home, to which they were born by regeneration.
and the Commonwealth of Israel, Ephesians 2.29. They Are Strangers in respect of their absence from the heavenly Canaan, which is their own home, to which they were born by regeneration.
cc dt n1 pp-f np1, np1 crd. pns32 vbr n2 p-acp n1 pp-f po32 n1 p-acp dt j np1, r-crq vbz po32 d av-an, p-acp r-crq pns32 vbdr vvn p-acp n1.
(15) doctrine (DIV2)
1805
Image 10
4939
In this world, then, all the godly are but strangers and pilgrims; which may serue,
In this world, then, all the godly Are but Strangers and pilgrim's; which may serve,
p-acp d n1, av, d dt j vbr p-acp n2 cc n2; r-crq vmb vvi,
(15) doctrine (DIV2)
1806
Image 10
4940
First, for reproof, euen of diuers godly men, and that in diuers respects. 1. For their too much minding of earthly things. First, for reproof, even of diverse godly men, and that in diverse respects. 1. For their too much minding of earthly things.
ord, p-acp n1, av pp-f j j n2, cc cst p-acp j n2. crd p-acp po32 av av-d vvg pp-f j n2.
(15) doctrine (DIV2)
1807
Image 10
4941
Why doo our hearts carry vs away after the world, considering, it is but an Inne to bee in for a little time? 2. For their meddling with other folks businesse.
Why do our hearts carry us away After the world, considering, it is but an Inn to be in for a little time? 2. For their meddling with other folks business.
q-crq vdb po12 n2 vvb pno12 av p-acp dt n1, vvg, pn31 vbz p-acp dt n1 pc-acp vbi p-acp p-acp dt j n1? crd p-acp po32 vvg p-acp j-jn ng2 n1.
(15) doctrine (DIV2)
1807
Image 10
4942
A stranger onely thinks of his owne affairs, and doth not interpose himself in the affairs of others:
A stranger only thinks of his own affairs, and does not interpose himself in the affairs of Others:
dt n1 av-j vvz pp-f po31 d n2, cc vdz xx vvi px31 p-acp dt n2 pp-f n2-jn:
(15) doctrine (DIV2)
1807
Image 10
4943
so should wee study to bee quiet, and meddle with our owne businesses. 3. For discouragement of heart vnder the sense of our owne weaknesses and wearinesse in spirituall things:
so should we study to be quiet, and meddle with our own businesses. 3. For discouragement of heart under the sense of our own Weaknesses and weariness in spiritual things:
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(15) doctrine (DIV2)
1807
Image 10
4944
we must expect in such trauell, much weaknes and wearinesse. 4. For impatience, either vnder the crosses of life, cast on vs by GOD (whereas strangers arm themselues to bear all weathers) or vnder the scorns and contempt of the world:
we must expect in such travel, much weakness and weariness. 4. For impatience, either under the Crosses of life, cast on us by GOD (whereas Strangers arm themselves to bear all weathers) or under the scorns and contempt of the world:
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(15) doctrine (DIV2)
1807
Image 10
4945
whereas wee should look for it, that the world should gaze at vs, and deride vs,
whereas we should look for it, that the world should gaze At us, and deride us,
cs pns12 vmd vvi p-acp pn31, cst dt n1 vmd vvi p-acp pno12, cc vvi pno12,
(15) doctrine (DIV2)
1807
Image 10
4947
Nor should Christians be at leasure to stay their iourney, by seeking reuenge for their wrongs,
Nor should Christians be At leisure to stay their journey, by seeking revenge for their wrongs,
ccx vmd np1 vbi p-acp n1 pc-acp vvi po32 n1, p-acp vvg n1 p-acp po32 n2-jn,
(15) doctrine (DIV2)
1807
Image 10
4948
or be troubled if they cannot get preferment in the world. Secondly, for instruction.
or be troubled if they cannot get preferment in the world. Secondly, for instruction.
cc vbi vvn cs pns32 vmbx vvi n1 p-acp dt n1. ord, p-acp n1.
(15) doctrine (DIV2)
1807
Image 10
4949
It should wholly impose vpon vs the care of carrying our selues like strangers and pilgrims. 1. By hauing our conuersation without couetousnes. 2. By our language, speaking alwaies as may become the people of God, and heirs of heauen;
It should wholly impose upon us the care of carrying our selves like Strangers and pilgrim's. 1. By having our Conversation without covetousness. 2. By our language, speaking always as may become the people of God, and Heirs of heaven;
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(15) doctrine (DIV2)
1808
Image 10
4950
that the men of this world may perceiue by our speech, that we are not of this world. 3. By our circumspection,
that the men of this world may perceive by our speech, that we Are not of this world. 3. By our circumspection,
cst dt n2 pp-f d n1 vmb vvi p-acp po12 n1, cst pns12 vbr xx pp-f d n1. crd p-acp po12 n1,
(15) doctrine (DIV2)
1808
Image 10
4951
and desire to liue without offense:
and desire to live without offence:
cc vvb pc-acp vvi p-acp n1:
(15) doctrine (DIV2)
1808
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4952
as a stranger is very heedfull of his waies in all places where he comes. 4. By our daily enquiring after the particular way to heauen. 5. By our thankfulnesse for the fauours wee find while we are in the world, seeing it is a place we are not to look for much in. 6. By our apparell.
as a stranger is very heedful of his ways in all places where he comes. 4. By our daily inquiring After the particular Way to heaven. 5. By our thankfulness for the favours we find while we Are in the world, seeing it is a place we Are not to look for much in. 6. By our apparel.
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(15) doctrine (DIV2)
1808
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4953
If strangers be knowne by their garments, then is it a great fault for christians, to be found in the fashions of this world. 7. By our delight in good company:
If Strangers be known by their garments, then is it a great fault for Christians, to be found in the fashions of this world. 7. By our delight in good company:
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(15) doctrine (DIV2)
1808
Image 10
4954
wee should bee glad of any that would go with vs to heauen. 8. By our affection homeward:
we should be glad of any that would go with us to heaven. 8. By our affection homeward:
pns12 vmd vbi j pp-f d cst vmd vvi p-acp pno12 p-acp n1. crd p-acp po12 n1 av:
(15) doctrine (DIV2)
1808
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4955
our mindes should still be in heauen. Nor should godly men bee ouermuch troubled, that they are strangers heer in this world,
our minds should still be in heaven. Nor should godly men be overmuch troubled, that they Are Strangers her in this world,
po12 n2 vmd av vbi p-acp n1. ccx vmd j n2 vbb av vvn, cst pns32 vbr n2 av p-acp d n1,
(15) doctrine (DIV2)
1808
Image 10
4956
and pilgrims, in the condition of trauellers: for,
and pilgrim's, in the condition of travellers: for,
cc n2, p-acp dt n1 pp-f n2: c-acp,
(15) doctrine (DIV2)
1809
Image 10
4957
First, they are not strangers in the Commonwealth of Israel, and in the Kingdome of Christ:
First, they Are not Strangers in the Commonwealth of Israel, and in the Kingdom of christ:
ord, pns32 vbr xx n2 p-acp dt n1 pp-f np1, cc p-acp dt n1 pp-f np1:
(15) doctrine (DIV2)
1810
Image 10
4958
at the same time they are strangers, in respect of their condition in this world. Secondly, they are well prouided-for at their Innes:
At the same time they Are Strangers, in respect of their condition in this world. Secondly, they Are well prouided-for At their Inns:
p-acp dt d n1 pns32 vbr n2, p-acp n1 pp-f po32 n1 p-acp d n1. ord, pns32 vbr av j p-acp po32 n2:
(15) doctrine (DIV2)
1810
Image 10
4959
God prouides their resting-places, and no good thing will he with-hold from them.
God provides their resting-places, and no good thing will he withhold from them.
np1 vvz po32 n2, cc dx j n1 vmb pns31 vvi p-acp pno32.
(15) doctrine (DIV2)
1811
Image 10
4960
That God, which commands men to regard strangers, and shew them mercy, will himself much more be carefull for his strangers.
That God, which commands men to regard Strangers, and show them mercy, will himself much more be careful for his Strangers.
cst np1, r-crq vvz n2 pc-acp vvi n2, cc vvi pno32 n1, n1 px31 d dc vbb j p-acp po31 n2.
(15) doctrine (DIV2)
1811
Image 10
4961
Thirdly, their pilgrimage will not be long. Fourthly, they haue good company: all the godly trauell their way.
Thirdly, their pilgrimage will not be long. Fourthly, they have good company: all the godly travel their Way.
ord, po32 n1 vmb xx vbi j. ord, pns32 vhb j n1: d dt j n1 po32 n1.
(15) doctrine (DIV2)
1812
Image 10
4962
Fiftly, God hath appointed them guides: yea, Christ himself will be their way. Sixtly, by praiers they may send home continually.
Fifty, God hath appointed them guides: yea, christ himself will be their Way. Sixty, by Prayers they may send home continually.
ord, np1 vhz vvn pno32 n2: uh, np1 px31 vmb vbi po32 n1. ord, p-acp n2 pns32 vmb vvi av-an av-j.
(15) doctrine (DIV2)
1814
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4963
Seuenthly, it should much comfort them, to think what a glorious condition they shall bee in,
Seuenthly, it should much Comfort them, to think what a glorious condition they shall be in,
crd, pn31 vmd av-d vvi pno32, pc-acp vvi r-crq dt j n1 pns32 vmb vbi p-acp,
(15) doctrine (DIV2)
1816
Image 10
4964
when they come home, in the new Ierusalem. Thus of the first reason. Secondly, the lusts must bee auoided, because they are fleshly. Fleshly. ]
when they come home, in the new Ierusalem. Thus of the First reason. Secondly, the Lustiest must be avoided, Because they Are fleshly. Fleshly. ]
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(15) doctrine (DIV2)
1816
Image 10
4965
These lusts are fleshly in diuers respects. First, because they please after the flesh, which is, the corrupt nature of man:
These Lustiest Are fleshly in diverse respects. First, Because they please After the Flesh, which is, the corrupt nature of man:
d n2 vbr j p-acp j n2. ord, c-acp pns32 vvb p-acp dt n1, r-crq vbz, dt j n1 pp-f n1:
(15) doctrine (DIV2)
1820
Image 10
4966
they hould no delight, or shew of profit, but to the flesh: they are exceeding noisome, and grieuous, and foolish to the Spirit.
they hold no delight, or show of profit, but to the Flesh: they Are exceeding noisome, and grievous, and foolish to the Spirit.
pns32 vvb dx n1, cc n1 pp-f n1, cc-acp p-acp dt n1: pns32 vbr av-vvg j, cc j, cc j p-acp dt n1.
(15) doctrine (DIV2)
1821
Image 10
4967
Secondly, because they raign onely in fleshly persons:
Secondly, Because they Reign only in fleshly Persons:
ord, c-acp pns32 vvi av-j p-acp j n2:
(15) doctrine (DIV2)
1822
Image 10
4968
they bee the lusts of Gentiles, and such as are strangers from the life of God.
they be the Lustiest of Gentiles, and such as Are Strangers from the life of God.
pns32 vbb dt n2 pp-f n2-j, cc d c-acp vbr n2 p-acp dt n1 pp-f np1.
(15) doctrine (DIV2)
1822
Image 10
4969
Godly men complain of them as an extreme misery, Rom. 7. 1. Pet. 4.3.
Godly men complain of them as an extreme misery, Rom. 7. 1. Pet. 4.3.
j n2 vvi pp-f pno32 p-acp dt j-jn n1, np1 crd crd np1 crd.
(15) doctrine (DIV2)
1822
Image 10
4970
Thirdly, because they arise most from the body, which is but a seruant to the soule:
Thirdly, Because they arise most from the body, which is but a servant to the soul:
ord, c-acp pns32 vvb av-ds p-acp dt n1, r-crq vbz p-acp dt n1 p-acp dt n1:
(15) doctrine (DIV2)
1823
Image 10
4971
and it is an extreme vnmanlinesse, for the soule to bee at the command of her seruant the body;
and it is an extreme unmanliness, for the soul to be At the command of her servant the body;
cc pn31 vbz dt j-jn n1, p-acp dt n1 pc-acp vbi p-acp dt n1 pp-f po31 n1 dt n1;
(15) doctrine (DIV2)
1823
Image 10
4972
which concludes against the lusts of vncleannesse, riotousnes, drunkennesse, vanity of apparell, &c.
which concludes against the Lustiest of uncleanness, riotousness, Drunkenness, vanity of apparel, etc.
r-crq vvz p-acp dt n2 pp-f n1, n1, n1, n1 pp-f n1, av
(15) doctrine (DIV2)
1823
Image 10
4973
Fourthly, because they proceed from the ould man, or corruption of nature, or the flesh, considered as the enemy to God, and man's saluation:
Fourthly, Because they proceed from the old man, or corruption of nature, or the Flesh, considered as the enemy to God, and Man's salvation:
ord, c-acp pns32 vvb p-acp dt j n1, cc n1 pp-f n1, cc dt n1, vvn p-acp dt n1 p-acp np1, cc ng1 n1:
(15) doctrine (DIV2)
1824
Image 10
4974
and so it is an argument taken from the hatefulnes of the flesh, and her working in vs. The lusts and desires of the flesh ought to be hatefull,
and so it is an argument taken from the hatefulness of the Flesh, and her working in us The Lustiest and Desires of the Flesh ought to be hateful,
cc av pn31 vbz dt n1 vvn p-acp dt n1 pp-f dt n1, cc po31 n-vvg p-acp pno12 dt n2 cc n2 pp-f dt n1 vmd pc-acp vbi j,
(15) doctrine (DIV2)
1824
Image 10
4975
and wee should suspect and abstain from the proiects of the flesh, if we consider, 1. That the flesh sauoureth not the things of God, Rom. 8. 2. That she opposeth all good waies, partly by obiecting against them,
and we should suspect and abstain from the projects of the Flesh, if we Consider, 1. That the Flesh savoureth not the things of God, Rom. 8. 2. That she Opposeth all good ways, partly by objecting against them,
cc pns12 vmd vvi cc vvi p-acp dt n2 pp-f dt n1, cs pns12 vvb, crd cst dt n1 vvz xx dt n2 pp-f np1, np1 crd crd cst pns31 vvz d j n2, av p-acp vvg p-acp pno32,
(15) doctrine (DIV2)
1824
Image 10
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and partly by making euill present, when we should perform them, Ro. 3. That her wisdome is against God:
and partly by making evil present, when we should perform them, Ro. 3. That her Wisdom is against God:
cc av p-acp vvg n-jn j, c-crq pns12 vmd vvi pno32, np1 crd d po31 n1 vbz p-acp np1:
(15) doctrine (DIV2)
1824
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her fairest reasons are pleaded for things that are hatefull to God:
her Fairest Reasons Are pleaded for things that Are hateful to God:
po31 js n2 vbr vvn p-acp n2 cst vbr j p-acp np1:
(15) doctrine (DIV2)
1824
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such also are her excuses, and extenuations, and promises. 4. That, if she be followed, she will lead vs by degrees into all abominations;
such also Are her excuses, and extenuations, and promises. 4. That, if she be followed, she will led us by Degrees into all abominations;
d av vbr po31 n2, cc n2, cc n2. crd cst, cs pns31 vbb vvn, pns31 vmb vvi pno12 p-acp n2 p-acp d n2;
(15) doctrine (DIV2)
1824
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as, whoredoms, murders, debates, heresies, &c. these are her fruits, Gal. 5. 5. She will betray vs to Satan, that he may by himself set vp strong fortifications in our foules:
as, whoredoms, murders, debates, heresies, etc. these Are her fruits, Gal. 5. 5. She will betray us to Satan, that he may by himself Set up strong fortifications in our fowls:
c-acp, n2, n2, n2, n2, av d vbr po31 n2, np1 crd crd pns31 vmb vvi pno12 p-acp np1, cst pns31 vmb p-acp px31 vvn a-acp j n2 p-acp po12 n2:
(15) doctrine (DIV2)
1824
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and her treason is the more dangerous, because shee is a domesticall enemy;
and her treason is the more dangerous, Because she is a domestical enemy;
cc po31 n1 vbz dt av-dc j, c-acp pns31 vbz dt j n1;
(15) doctrine (DIV2)
1824
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and, by his working in secret, our hearts may become a very cage or stie of vnclean spirits. 6. Shee hath already spoiled the Image of God in vs,
and, by his working in secret, our hearts may become a very cage or sty of unclean spirits. 6. She hath already spoiled the Image of God in us,
cc, p-acp po31 n-vvg p-acp j-jn, po12 n2 vmb vvi dt j n1 cc n1 pp-f j n2. crd pns31 vhz av vvn dt n1 pp-f np1 p-acp pno12,
(15) doctrine (DIV2)
1824
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and made vs look most deformedly. 7. If she once get power, she is most tyrannicall:
and made us look most deformedly. 7. If she once get power, she is most tyrannical:
cc vvd pno12 vvi av-ds av-vvn. crd cs pns31 a-acp vvi n1, pns31 vbz av-ds j:
(15) doctrine (DIV2)
1824
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no respect of credit, profit, no nor saluation it self, can stir:
no respect of credit, profit, no nor salvation it self, can stir:
dx n1 pp-f n1, n1, uh-dx ccx n1 pn31 n1, vmb vvi:
(15) doctrine (DIV2)
1824
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she will be serued, whatsoeuer come of it. 8. We should abhorre her, for the very mischief she doth to our posterity:
she will be served, whatsoever come of it. 8. We should abhor her, for the very mischief she does to our posterity:
pns31 vmb vbi vvn, r-crq vvb pp-f pn31. crd pns12 vmd vvi pno31, p-acp dt j n1 pns31 vdz p-acp po12 n1:
(15) doctrine (DIV2)
1824
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wee cannot look vpon our children, but wee may see what wofull hurt she hath done by the infection they receiu'd in their propagation. Vses. The vse may be,
we cannot look upon our children, but we may see what woeful hurt she hath done by the infection they received in their propagation. Uses. The use may be,
pns12 vmbx vvi p-acp po12 n2, cc-acp pns12 vmb vvi r-crq j n1 pns31 vhz vdn p-acp dt n1 pns32 vvd p-acp po32 n1. vvz. dt n1 vmb vbi,
(15) doctrine (DIV2)
1824
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First, for reproof of such as lay the blame of their faults vpon their euil luck,
First, for reproof of such as lay the blame of their Faults upon their evil luck,
ord, p-acp n1 pp-f d c-acp vvd dt n1 pp-f po32 n2 p-acp po32 j-jn n1,
(15) doctrine (DIV2)
1826
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or euill counsell, or the diuell:
or evil counsel, or the Devil:
cc j-jn n1, cc dt n1:
(15) doctrine (DIV2)
1826
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whereas they ought to lay the fault vpon their owne flesh, euen their owne ill nature.
whereas they ought to lay the fault upon their own Flesh, even their own ill nature.
cs pns32 vmd pc-acp vvi dt n1 p-acp po32 d n1, av po32 d j-jn n1.
(15) doctrine (DIV2)
1826
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The diuell nor the world could neuer hurt vs, if the flesh did not betray vs by defect, or consent, or euill action. Secondly, for information.
The Devil nor the world could never hurt us, if the Flesh did not betray us by defect, or consent, or evil actium. Secondly, for information.
dt n1 ccx dt n1 vmd av-x vvi pno12, cs dt n1 vdd xx vvi pno12 p-acp n1, cc n1, cc j-jn n1. ord, p-acp n1.
(15) doctrine (DIV2)
1826
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We may see what we should mortifie, and abstain from.
We may see what we should mortify, and abstain from.
pns12 vmb vvi r-crq pns12 vmd vvi, cc vvi p-acp.
(15) doctrine (DIV2)
1827
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Religion doth not binde men to mortifie the substance of the flesh, but the lusts of the flesh:
Religion does not bind men to mortify the substance of the Flesh, but the Lustiest of the Flesh:
n1 vdz xx vvi n2 pc-acp vvi dt n1 pp-f dt n1, cc-acp dt n2 pp-f dt n1:
(15) doctrine (DIV2)
1827
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wee are not to destroy any faculty of the soule, or in the soule, or part of the body;
we Are not to destroy any faculty of the soul, or in the soul, or part of the body;
pns12 vbr xx pc-acp vvi d n1 pp-f dt n1, cc p-acp dt n1, cc n1 pp-f dt n1;
(15) doctrine (DIV2)
1827
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but the inordinate appetite and desires of either:
but the inordinate appetite and Desires of either:
cc-acp dt j n1 cc n2 pp-f d:
(15) doctrine (DIV2)
1827
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we are not to abstain from the necessary means of life, as, house, lands, diet, apparell, company, &c. but the euill concupiscence about these. Thirdly, for instruction.
we Are not to abstain from the necessary means of life, as, house, Lands, diet, apparel, company, etc. but the evil concupiscence about these. Thirdly, for instruction.
pns12 vbr xx pc-acp vvi p-acp dt j n2 pp-f n1, c-acp, n1, n2, n1, n1, n1, av p-acp dt j-jn n1 p-acp d. ord, p-acp n1.
(15) doctrine (DIV2)
1827
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4995
It should teach vs therefore to restrain the flesh as much as we can; and therefore we shall, with the same labour, restrain the lusts of the flesh:
It should teach us Therefore to restrain the Flesh as much as we can; and Therefore we shall, with the same labour, restrain the Lustiest of the Flesh:
pn31 vmd vvi pno12 av pc-acp vvi dt n1 c-acp d c-acp pns12 vmb; cc av pns12 vmb, p-acp dt d n1, vvb dt n2 pp-f dt n1:
(15) doctrine (DIV2)
1828
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and to this end, 1. Wee must, with all feare and iealousie, watch our owne natures,
and to this end, 1. we must, with all Fear and jealousy, watch our own nature's,
cc p-acp d n1, crd pns12 vmb, p-acp d n1 cc n1, vvb po12 d n2,
(15) doctrine (DIV2)
1828
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as mistrusting. 2. We must silence the flesh, and not suffer it to plead for sin. 3. Wee must, by a daily course of mortification, iudge the flesh;
as mistrusting. 2. We must silence the Flesh, and not suffer it to plead for since. 3. we must, by a daily course of mortification, judge the Flesh;
c-acp vvg. crd pns12 vmb vvi dt n1, cc xx vvi pn31 pc-acp vvi p-acp n1. crd pns12 vmb, p-acp dt j n1 pp-f n1, vvb dt n1;
(15) doctrine (DIV2)
1828
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that so we may be as it were condemned in the flesh. 4. We must keep from it what may pamper it;
that so we may be as it were condemned in the Flesh. 4. We must keep from it what may pamper it;
cst av pns12 vmb vbi c-acp pn31 vbdr vvn p-acp dt n1. crd pns12 vmb vvi p-acp pn31 r-crq vmb vvi pn31;
(15) doctrine (DIV2)
1828
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as, idlenesse, excesse of diet, apparell, recreation, &c. Which war against the soule ] These words may be considered either in their coherence, or in themselues:
as, idleness, excess of diet, apparel, recreation, etc. Which war against the soul ] These words may be considered either in their coherence, or in themselves:
c-acp, n1, n1 pp-f n1, n1, n1, av r-crq n1 p-acp dt n1 ] d n2 vmb vbi vvn av-d p-acp po32 n1, cc p-acp px32:
(15) doctrine (DIV2)
1828
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in their coherence, and so they are the third reason taken from the euill effect of those lusts.
in their coherence, and so they Are the third reason taken from the evil Effect of those Lustiest.
p-acp po32 n1, cc av pns32 vbr dt ord n1 vvn p-acp dt j-jn n1 pp-f d n2.
(15) doctrine (DIV2)
1830
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In themselues, there are two things to bee opened; both what the soule is, and what this warre in the soule is.
In themselves, there Are two things to be opened; both what the soul is, and what this war in the soul is.
p-acp px32, pc-acp vbr crd n2 pc-acp vbi vvn; d r-crq dt n1 vbz, cc r-crq d n1 p-acp dt n1 vbz.
(15) doctrine (DIV2)
1830
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The point is cleer, that fleshly lusts doo much hurt the soules of men; and so, both the soules of wicked men, and of godly men. First, of wicked men.
The point is clear, that fleshly Lustiest do much hurt the Souls of men; and so, both the Souls of wicked men, and of godly men. First, of wicked men.
dt n1 vbz j, cst j n2 vdi av-d vvi dt n2 pp-f n2; cc av, d dt n2 pp-f j n2, cc pp-f j n2. ord, pp-f j n2.
(15) doctrine (DIV2)
1831
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These lusts hurt the soules, 1. Because they prouoke the wrath of God vpon them.
These Lustiest hurt the Souls, 1. Because they provoke the wrath of God upon them.
np1 n2 vvi dt n2, crd p-acp pns32 vvb dt n1 pp-f np1 p-acp pno32.
(15) doctrine (DIV2)
1832
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The Israelites were not estranged from their lusts, and therefore the wrath of God came vpon them, Psalm 78.29, 30, 31. 2. Because they make vs resemble the diuell, Iohn 8.44. 3. Because they hinder the power of the Word from them:
The Israelites were not estranged from their Lustiest, and Therefore the wrath of God Come upon them, Psalm 78.29, 30, 31. 2. Because they make us resemble the Devil, John 8.44. 3. Because they hinder the power of the Word from them:
dt np2 vbdr xx vvn p-acp po32 n2, cc av dt n1 pp-f np1 vvd p-acp pno32, n1 crd, crd, crd crd p-acp pns32 vvb pno12 vvi dt n1, np1 crd. crd p-acp pns32 vvb dt n1 pp-f dt n1 p-acp pno32:
(15) doctrine (DIV2)
1832
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they will neuer come to the knowledge of the truth, 2. Tim. 3.6. 4. Because it brings the soule in bondage:
they will never come to the knowledge of the truth, 2. Tim. 3.6. 4. Because it brings the soul in bondage:
pns32 vmb av-x vvi p-acp dt n1 pp-f dt n1, crd np1 crd. crd p-acp pn31 vvz dt n1 p-acp n1:
(15) doctrine (DIV2)
1832
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because looke what the soule is to the body, that is Christ to the whole man: so Psalme 16.10.
Because look what the soul is to the body, that is christ to the Whole man: so Psalm 16.10.
c-acp vvb r-crq dt n1 vbz p-acp dt n1, cst vbz np1 p-acp dt j-jn n1: av n1 crd.
(15) doctrine (DIV2)
1842
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so as all the conuersation of the soule is in a manner about those lusts of the flesh, Eph. 2.2. 5. Because they make all their praiers abominable, Iam. 4. 6. Because sometimes they are scourged with a reprobate minde, being giuen vp to their lusts, Rom. 1. 7. Because they may drown the soule in perdition, 1. Tim. 6.9.
so as all the Conversation of the soul is in a manner about those Lustiest of the Flesh, Ephesians 2.2. 5. Because they make all their Prayers abominable, Iam. 4. 6. Because sometime they Are scourged with a Reprobate mind, being given up to their Lustiest, Rom. 1. 7. Because they may drown the soul in perdition, 1. Tim. 6.9.
av c-acp d dt n1 pp-f dt n1 vbz p-acp dt n1 p-acp d n2 pp-f dt n1, np1 crd. crd p-acp pns32 vvb d po32 n2 j, np1 crd crd p-acp av pns32 vbr vvn p-acp dt j-jn n1, vbg vvn a-acp p-acp po32 n2, np1 crd crd p-acp pns32 vmb vvi dt n1 p-acp n1, crd np1 crd.
(15) doctrine (DIV2)
1832
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If godly men entertain these inward euils in their thoghts & affections, many euils wil follow.
If godly men entertain these inward evils in their thoughts & affections, many evils will follow.
cs j n2 vvi d j n2-jn p-acp po32 n2 cc n2, d n2-jn vmb vvi.
(15) doctrine (DIV2)
1833
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1. They hinder the Word. 2. They grieue the good Spirit, by which they are sealed to the day of redemption. 3. They harden the heart, and blinde the vnderstanding. 1. They hinder the Word. 2. They grieve the good Spirit, by which they Are sealed to the day of redemption. 3. They harden the heart, and blind the understanding.
crd pns32 vvb dt n1. crd pns32 vvb dt j n1, p-acp r-crq pns32 vbr vvn p-acp dt n1 pp-f n1. crd pns32 vvb dt n1, cc vvi dt n1.
(15) doctrine (DIV2)
1833
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4. They hinder good duties, Gal. 5.17. 5. They wound the soule. 6. They make the mind foule and loathsome:
4. They hinder good duties, Gal. 5.17. 5. They wound the soul. 6. They make the mind foul and loathsome:
crd pns32 vvb j n2, np1 crd. crd pns32 vvb dt n1. crd pns32 vvb dt n1 j cc j:
(15) doctrine (DIV2)
1833
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they defile. 7. They may bring outward iudgements vpon thee, or inward terrours of conscience.
they defile. 7. They may bring outward Judgments upon thee, or inward terrors of conscience.
pns32 vvb. crd pns32 vmb vvi j n2 p-acp pno21, cc j n2 pp-f n1.
(15) doctrine (DIV2)
1833
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Vse. The vse may bee partly to declare the misery of such Christians, as are falne away from the acknowledgement of the truth, by intertaining these loathsome lusts, of whose fearfull estate at large, 2. Pet. 2.18. to the end.Use. The use may be partly to declare the misery of such Christians, as Are fallen away from the acknowledgement of the truth, by entertaining these loathsome Lustiest, of whose fearful estate At large, 2. Pet. 2.18. to the end.
vvb. dt n1 vmb vbi av pc-acp vvi dt n1 pp-f d np1, c-acp vbr vvn av p-acp dt n1 pp-f dt n1, p-acp vvg d j n2, pp-f rg-crq j n1 p-acp j, crd np1 crd. p-acp dt n1.
(15) doctrine (DIV2)
1834
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Partly it should work in all the godly obedience to the Counsell of the Apostle heer, in abstaining from these lusts,
Partly it should work in all the godly Obedience to the Counsel of the Apostle her, in abstaining from these Lustiest,
av pn31 vmd vvi p-acp d dt j n1 p-acp dt n1 pp-f dt n1 av, p-acp vvg p-acp d n2,
(15) doctrine (DIV2)
1835
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as greeuous hurts to the soule, or their soules:
as grievous hurts to the soul, or their Souls:
c-acp j n2 p-acp dt n1, cc po32 n2:
(15) doctrine (DIV2)
1835
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They should put on the Lord Iesus in sincerity, and neuer more take care to fulfill these lusts of the flesh, Rom. 13.13.
They should put on the Lord Iesus in sincerity, and never more take care to fulfil these Lustiest of the Flesh, Rom. 13.13.
pns32 vmd vvi p-acp dt n1 np1 p-acp n1, cc av-x av-dc vvi n1 pc-acp vvi d n2 pp-f dt n1, np1 crd.
(15) doctrine (DIV2)
1835
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Thus of these words in the coherence:
Thus of these words in the coherence:
av pp-f d n2 p-acp dt n1:
(15) doctrine (DIV2)
1836
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The sence will bee more full, if wee consider more at large two things in the words. First, what the soule is.
The sense will be more full, if we Consider more At large two things in the words. First, what the soul is.
dt n1 vmb vbi av-dc j, cs pns12 vvb av-dc p-acp av-j crd n2 p-acp dt n2. ord, r-crq dt n1 vbz.
(15) doctrine (DIV2)
1836
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Secondly, what this warre in the soule is. Two things haue made the inquiry about the soule exceding difficult.
Secondly, what this war in the soul is. Two things have made the inquiry about the soul exceeding difficult.
ord, r-crq d n1 p-acp dt n1 vbz. crd n2 vhb vvn dt n1 p-acp dt n1 vvg j.
(15) doctrine (DIV2)
1838
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The first is the nature of the soule. For it is a spirituall essence, and therefore wonderfull hard to bee conceited of.
The First is the nature of the soul. For it is a spiritual essence, and Therefore wonderful hard to be conceited of.
dt ord vbz dt n1 pp-f dt n1. p-acp pn31 vbz dt j n1, cc av j av-j pc-acp vbi vvn pp-f.
(15) doctrine (DIV2)
1839
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There bee three things cannot fully bee conceiued of, or defined by man: first, God: secondly, an Angel:
There be three things cannot Fully be conceived of, or defined by man: First, God: secondly, an Angel:
pc-acp vbi crd n2 vmbx av-j vbi vvn pp-f, cc vvn p-acp n1: ord, np1: ord, dt n1:
(15) doctrine (DIV2)
1839
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and thirdly, the soule of man.
and Thirdly, the soul of man.
cc ord, dt n1 pp-f n1.
(15) doctrine (DIV2)
1839
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Now besides this transcendency, as I may call it, of the soule, the fall of man,
Now beside this transcendency, as I may call it, of the soul, the fallen of man,
av p-acp d n1, c-acp pns11 vmb vvi pn31, pp-f dt n1, dt n1 pp-f n1,
(15) doctrine (DIV2)
1839
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and custome in sinne, and the remainders of corruption in the best, haue made this doctrine so hard, that wicked men scarce discerne, that they haue a soule;
and custom in sin, and the remainders of corruption in the best, have made this Doctrine so hard, that wicked men scarce discern, that they have a soul;
cc n1 p-acp n1, cc dt n2 pp-f n1 p-acp dt js, vhb vvd d n1 av av-j, cst j n2 av-j vvi, cst pns32 vhb dt n1;
(15) doctrine (DIV2)
1839
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and godly men are very ignorant, and impotent in conceiuing the condition of the soule. This word soule is diuersely accepted in Scripture: for it signifies sometimes,
and godly men Are very ignorant, and impotent in conceiving the condition of the soul. This word soul is diversely accepted in Scripture: for it signifies sometime,
cc j n2 vbr av j, cc j p-acp vvg dt n1 pp-f dt n1. d n1 n1 vbz av-j vvn p-acp n1: c-acp pn31 vvz av,
(15) doctrine (DIV2)
1839
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The life of man, as Math. 6.25. Bee not carefull for your soules, what yee shall eat, &c. Christ:
The life of man, as Math. 6.25. Bee not careful for your Souls, what ye shall eat, etc. christ:
dt n1 pp-f n1, c-acp np1 crd. n1 xx j p-acp po22 n2, r-crq pn22 vmb vvi, av np1:
(15) doctrine (DIV2)
1841
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first, by remoouing from the consideration of it, what it is not.
First, by removing from the consideration of it, what it is not.
ord, p-acp vvg p-acp dt n1 pp-f pn31, r-crq pn31 vbz xx.
(15) doctrine (DIV2)
1858
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Thou wilt not leaue my soule in Hell, that is, Christ, Acts 2.25, 29. &c. and 13.35, 36. The dead bodies, Leuit. 19.28. The whole man, so Gene. 46.26. by a Synechdoche.
Thou wilt not leave my soul in Hell, that is, christ, Acts 2.25, 29. etc. and 13.35, 36. The dead bodies, Levites 19.28. The Whole man, so Gene. 46.26. by a Synecdoche.
pns21 vm2 xx vvi po11 n1 p-acp n1, cst vbz, np1, n2 crd, crd av cc crd, crd dt j n2, np1 crd. dt j-jn n1, av np1 crd. p-acp dt n1.
(15) doctrine (DIV2)
1842
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But heere it signifies that part of man, which is called his spirit.
But Here it signifies that part of man, which is called his Spirit.
p-acp av pn31 vvz d n1 pp-f n1, r-crq vbz vvn po31 n1.
(15) doctrine (DIV2)
1845
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By the soule then wee vnderstand that part of man which is inuisible, & inuisibly placed within the body of man.
By the soul then we understand that part of man which is invisible, & invisibly placed within the body of man.
p-acp dt n1 cs pns12 vvb d n1 pp-f n1 r-crq vbz j, cc av-j vvn p-acp dt n1 pp-f n1.
(15) doctrine (DIV2)
1846
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Now the things which are fit for vs to inquire into and know, concerning the nature and excellency of the soule, may be comprised briefly in this description of the soule.
Now the things which Are fit for us to inquire into and know, Concerning the nature and excellency of the soul, may be comprised briefly in this description of the soul.
av dt n2 r-crq vbr j p-acp pno12 pc-acp vvi p-acp cc vvi, vvg dt n1 cc n1 pp-f dt n1, vmb vbi vvn av-j p-acp d n1 pp-f dt n1.
(15) doctrine (DIV2)
1846
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The soule of man is a substance incorporeall, inuisible, and immortall, created of God, and vnited to the body,
The soul of man is a substance incorporeal, invisible, and immortal, created of God, and united to the body,
dt n1 pp-f n1 vbz dt n1 j, j, cc j, vvn pp-f np1, cc vvn p-acp dt n1,
(15) doctrine (DIV2)
1847
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and indued with the admirable faculties of vegetation, sence, and reason, to this end principally, that God might be of man truely acknowledged, and duly worshipped.
and endued with the admirable faculties of vegetation, sense, and reason, to this end principally, that God might be of man truly acknowledged, and duly worshipped.
cc vvn p-acp dt j n2 pp-f n1, n1, cc n1, p-acp d n1 av-j, cst np1 vmd vbi pp-f n1 av-j vvn, cc av-jn vvn.
(15) doctrine (DIV2)
1847
Image 10
5032
Euery branch of this description containes an excellent commendation of the soule, and should much affect vs with admiration of Gods workmanship,
Every branch of this description contains an excellent commendation of the soul, and should much affect us with admiration of God's workmanship,
d n1 pp-f d n1 vvz dt j n1 pp-f dt n1, cc vmd av-d vvi pno12 p-acp n1 pp-f npg1 n1,
(15) doctrine (DIV2)
1848
Image 10
5033
and his loue to vs in making vs such excellent creatures;
and his love to us in making us such excellent creatures;
cc po31 n1 p-acp pno12 p-acp vvg pno12 d j n2;
(15) doctrine (DIV2)
1848
Image 10
5034
and withall it should breede in vs the care which the Apostle heere calles for, of auoyding all things that might defile our precious soules.
and withal it should breed in us the care which the Apostle Here calls for, of avoiding all things that might defile our precious Souls.
cc av pn31 vmd vvi p-acp pno12 dt n1 r-crq dt n1 av vvz p-acp, pp-f vvg d n2 cst vmd vvi po12 j n2.
(15) doctrine (DIV2)
1848
Image 10
5035
The soule is the abridgement of the inuisible world, as the body is the abridgement of the visible world:
The soul is the abridgement of the invisible world, as the body is the abridgement of the visible world:
dt n1 vbz dt n1 pp-f dt j n1, c-acp dt n1 vbz dt n1 pp-f dt j n1:
(15) doctrine (DIV2)
1849
Image 10
5036
Man is rightly said to be a litle world: God made man last, and in man made an Epitome of all the former works:
Man is rightly said to be a little world: God made man last, and in man made an Epitome of all the former works:
n1 vbz av-jn vvn pc-acp vbi dt j n1: np1 vvd n1 ord, cc p-acp n1 vvd dt n1 pp-f d dt j n2:
(15) doctrine (DIV2)
1849
Image 10
5037
For all things meet in man, who consists of a substance partly corporeall, and partly spirituall.
For all things meet in man, who consists of a substance partly corporeal, and partly spiritual.
c-acp d n2 vvb p-acp n1, r-crq vvz pp-f dt n1 av j, cc av j.
(15) doctrine (DIV2)
1849
Image 10
5038
For all things, which God created besides man, are either such creatures, as are discerned by sence being bodily,
For all things, which God created beside man, Are either such creatures, as Are discerned by sense being bodily,
p-acp d n2, r-crq np1 vvd p-acp n1, vbr d d n2, c-acp vbr vvn p-acp n1 vbg j,
(15) doctrine (DIV2)
1849
Image 10
5039
or such creatures, as are remoued from sence, being spirituall, as the Angels. Now I say, man may resemble both sorts of creatures;
or such creatures, as Are removed from sense, being spiritual, as the Angels. Now I say, man may resemble both sorts of creatures;
cc d n2, c-acp vbr vvn p-acp n1, vbg j, c-acp dt n2. av pns11 vvb, n1 vmb vvi d n2 pp-f n2;
(15) doctrine (DIV2)
1849
Image 10
5040
the visible in his body, and the inuisible in his soule.
the visible in his body, and the invisible in his soul.
dt j p-acp po31 n1, cc dt j p-acp po31 n1.
(15) doctrine (DIV2)
1849
Image 10
5041
Now the former description of the soule of man doth commend the soule for seuen things.
Now the former description of the soul of man does commend the soul for seuen things.
av dt j n1 pp-f dt n1 pp-f n1 vdz vvi dt n1 p-acp crd n2.
(15) doctrine (DIV2)
1850
Image 10
5042
First, that it is a substance. Secondly, that it is incorporeall. Thirdly, that it is immortall, and cannot die.
First, that it is a substance. Secondly, that it is incorporeal. Thirdly, that it is immortal, and cannot die.
ord, cst pn31 vbz dt n1. ord, cst pn31 vbz j. ord, cst pn31 vbz j, cc vmbx vvi.
(15) doctrine (DIV2)
1851
Image 10
5043
Fourthly, that it is created of God immediately. Fiftly, That it is ioyned to the body after a wonderfull manner.
Fourthly, that it is created of God immediately. Fifty, That it is joined to the body After a wonderful manner.
ord, cst pn31 vbz vvn pp-f np1 av-j. ord, cst pn31 vbz vvn p-acp dt n1 p-acp dt j n1.
(15) doctrine (DIV2)
1854
Image 10
5044
Sixtly, that it hath these excellent faculties.
Sixty, that it hath these excellent faculties.
ord, cst pn31 vhz d j n2.
(15) doctrine (DIV2)
1856
Image 10
5045
Seuenthly, that heereby man hath honour to know God and his works, which all other creatures in this visible world want.
Seuenthly, that hereby man hath honour to know God and his works, which all other creatures in this visible world want.
crd, cst av n1 vhz n1 pc-acp vvi np1 cc po31 n2, r-crq d j-jn n2 p-acp d j n1 vvi.
(15) doctrine (DIV2)
1857
Image 10
5046
The first thing then to bee inquired after, is, what the soule is in respect of the being of it: and this I must answer:
The First thing then to be inquired After, is, what the soul is in respect of thee being of it: and this I must answer:
dt ord n1 av pc-acp vbi vvn a-acp, vbz, r-crq dt n1 vbz p-acp n1 pp-f pno32 vbg pp-f pn31: cc d pns11 vmb vvi:
(15) doctrine (DIV2)
1858
Image 10
5048
First, the soule is not the harmony, or right temper of the harmonies of the body,
First, the soul is not the harmony, or right temper of the harmonies of the body,
ord, dt n1 vbz xx dt n1, cc j-jn n1 pp-f dt n2 pp-f dt n1,
(15) doctrine (DIV2)
1859
Image 10
5049
as Galen, that great Physician, is said to affirme, which appeares euidently by these reasons. 1. That then euery body, in which the harmonies,
as Galen, that great physician, is said to affirm, which appears evidently by these Reasons. 1. That then every body, in which the harmonies,
c-acp np1, cst j n1, vbz vvn pc-acp vvi, r-crq vvz av-j p-acp d n2. crd cst cs d n1, p-acp r-crq dt n2,
(15) doctrine (DIV2)
1859
Image 10
5050
or foure elements are tempered, should haue a soule in it, and so stones should haue soules yea such as mā hath, indued with reason, &c. And therefore simply the soule cannot be the NONLATINALPHABET,
or foure elements Are tempered, should have a soul in it, and so stones should have Souls yea such as man hath, endued with reason, etc. And Therefore simply the soul cannot be the,
cc crd n2 vbr vvn, vmd vhi dt n1 p-acp pn31, cc av n2 vmd vhi n2 uh d c-acp n1 vhz, vvn p-acp n1, av cc av av-j dt n1 vmbx vbi dt,
(15) doctrine (DIV2)
1859
Image 10
5051
or temperature of the elements, or humours. 2. It is apparant, that the soule gouerns the excesses, which arise from the humours of the body,
or temperature of the elements, or humours. 2. It is apparent, that the soul governs the Excesses, which arise from the humours of the body,
cc n1 pp-f dt n2, cc n2. crd pn31 vbz j, cst dt n1 vvz dt n2, r-crq vvb p-acp dt n2 pp-f dt n1,
(15) doctrine (DIV2)
1859
Image 10
5052
as a man, that by temper is apt to bee angry or heated, yet hath somthing within him, which bridles this anger, notwithstanding the heat of his body. 3. If the soule were nothing else,
as a man, that by temper is apt to be angry or heated, yet hath something within him, which bridles this anger, notwithstanding the heat of his body. 3. If the soul were nothing Else,
c-acp dt n1, cst p-acp n1 vbz j pc-acp vbi j cc vvn, av vhz pi p-acp pno31, r-crq vvz d n1, c-acp dt n1 pp-f po31 n1. crd cs dt n1 vbdr pix av,
(15) doctrine (DIV2)
1859
Image 10
5053
but the temperament of the humours, then it were but a meer accident, in that it can bee present or absent as the corruption of the body:
but the temperament of the humours, then it were but a mere accident, in that it can be present or absent as the corruption of the body:
cc-acp dt n1 pp-f dt n2, cs pn31 vbdr p-acp dt j n1, p-acp cst pn31 vmb vbi j cc j c-acp dt n1 pp-f dt n1:
(15) doctrine (DIV2)
1859
Image 10
5054
but wee see that cannot bee:
but we see that cannot be:
cc-acp pns12 vvb cst vmbx vbi:
(15) doctrine (DIV2)
1859
Image 10
5055
For remoue the soule from the body, and it ceaseth to bee a liuing body. 4. By Scripture it is euident, that when the body was formed, the soule as a thing distinct from it, was infused into it by God himselfe, Genesis 2.7.
For remove the soul from the body, and it ceases to be a living body. 4. By Scripture it is evident, that when the body was formed, the soul as a thing distinct from it, was infused into it by God himself, Genesis 2.7.
p-acp vvi dt n1 p-acp dt n1, cc pn31 vvz pc-acp vbi dt j-vvg n1. crd p-acp n1 pn31 vbz j, cst c-crq dt n1 vbds vvn, dt n1 p-acp dt n1 j p-acp pn31, vbds vvn p-acp pn31 p-acp np1 px31, n1 crd.
(15) doctrine (DIV2)
1859
Image 10
5056
Secōdly, the soul is not a power, force, or faculty infused into the body, by wch is is able to liue, or moue, or work:
Secōdly, the soul is not a power, force, or faculty infused into the body, by which is is able to live, or move, or work:
ord, dt n1 vbz xx dt n1, n1, cc n1 vvn p-acp dt n1, p-acp r-crq vbz vbz j pc-acp vvi, cc vvi, cc n1:
(15) doctrine (DIV2)
1860
Image 10
5057
For then remoouing the body from it, it cannot subsist;
For then removing the body from it, it cannot subsist;
c-acp av vvg dt n1 p-acp pn31, pn31 vmbx vvi;
(15) doctrine (DIV2)
1860
Image 10
5058
whereas we shall proue afterwards, that the soule will subsist without the body, and therefore cannot bee an accident in the body,
whereas we shall prove afterwards, that the soul will subsist without the body, and Therefore cannot be an accident in the body,
cs pns12 vmb vvi av, cst dt n1 vmb vvi p-acp dt n1, cc av vmbx vbi dt n1 p-acp dt n1,
(15) doctrine (DIV2)
1860
Image 10
5059
or a power onely of the body. Besides, the soule is the subiect of vertues and vices, of sciences and arts:
or a power only of the body. Beside, the soul is the Subject of Virtues and vices, of sciences and arts:
cc dt n1 av-j pp-f dt n1. p-acp, dt n1 vbz dt n-jn pp-f n2 cc n2, pp-f n2 cc n2:
(15) doctrine (DIV2)
1860
Image 10
5060
Now, no accident can be so. Thirdly, the soule is not the life of man:
Now, no accident can be so. Thirdly, the soul is not the life of man:
av, dx n1 vmb vbi av. ord, dt n1 vbz xx dt n1 pp-f n1:
(15) doctrine (DIV2)
1860
Image 10
5061
That is apparant in scripture, when a difference is put betwene the soule and life, as, what soule shall be blessed in life? So 2 Sam. 11.11. By thy life, and the life of thy soule.
That is apparent in scripture, when a difference is put between the soul and life, as, what soul shall be blessed in life? So 2 Sam. 11.11. By thy life, and the life of thy soul.
cst vbz j p-acp n1, c-crq dt n1 vbz vvn p-acp dt n1 cc n1, a-acp, r-crq n1 vmb vbi vvn p-acp n1? av crd np1 crd. p-acp po21 n1, cc dt n1 pp-f po21 n1.
(15) doctrine (DIV2)
1861
Image 10
5062
The soule then is a substance of it self, put within vs by God, distinct from the body: this may bee euidently proued.
The soul then is a substance of it self, put within us by God, distinct from the body: this may be evidently proved.
dt n1 av vbz dt n1 pp-f pn31 n1, vvn p-acp pno12 p-acp np1, j p-acp dt n1: d vmb vbi av-j vvn.
(15) doctrine (DIV2)
1862
Image 10
5063
First, God, after hee had made the body, is said to breath into it the breath of liues, to note, that his soule was a substance distinct of it selfe.
First, God, After he had made the body, is said to breath into it the breath of lives, to note, that his soul was a substance distinct of it self.
ord, np1, c-acp pns31 vhd vvn dt n1, vbz vvn pc-acp vvi p-acp pn31 dt n1 pp-f n2, pc-acp vvi, cst po31 n1 vbds dt n1 j pp-f pn31 n1.
(15) doctrine (DIV2)
1863
Image 10
5064
Secondly, because it can subsist without the body, as is apparant in the soule of Abraham, Lazarus, and Diues, Luke 16. And of the soule of the thiefe on the crosse it is said, This day thou shalt bee with mee in Paradise.
Secondly, Because it can subsist without the body, as is apparent in the soul of Abraham, Lazarus, and Diues, Luke 16. And of the soul of the thief on the cross it is said, This day thou shalt be with me in Paradise.
ord, c-acp pn31 vmb vvi p-acp dt n1, c-acp vbz j p-acp dt n1 pp-f np1, np1, cc fw-la, zz crd cc pp-f dt n1 pp-f dt n1 p-acp dt n1 pn31 vbz vvn, d n1 pns21 vm2 vbi p-acp pno11 p-acp n1.
(15) doctrine (DIV2)
1864
Image 10
5085
for, who euer saw a soule?
for, who ever saw a soul?
c-acp, r-crq av vvd dt n1?
(15) doctrine (DIV2)
1874
Image 10
5065
Thirdly, God is said to haue formed the Spirit in the midst of man, so it is a substance of it selfe:
Thirdly, God is said to have formed the Spirit in the midst of man, so it is a substance of it self:
ord, np1 vbz vvn pc-acp vhi vvn dt n1 p-acp dt n1 pp-f n1, av pn31 vbz dt n1 pp-f pn31 n1:
(15) doctrine (DIV2)
1865
Image 10
5066
Note, hee saith, in him, not of him. Fourthly, those words of Dauid & Christ proue it:
Note, he Says, in him, not of him. Fourthly, those words of David & christ prove it:
vvb, pns31 vvz, p-acp pno31, xx pp-f pno31. ord, d n2 pp-f np1 cc np1 vvb pn31:
(15) doctrine (DIV2)
1865
Image 10
5067
Into thy hands I commit my spirit: the body being committed to the earth, there remained a substance deliuered to God.
Into thy hands I commit my Spirit: the body being committed to the earth, there remained a substance Delivered to God.
p-acp po21 n2 pns11 vvb po11 n1: dt n1 vbg vvn p-acp dt n1, a-acp vvd dt n1 vvn p-acp np1.
(15) doctrine (DIV2)
1866
Image 10
5068
Fiftly, that place of Ecclesiastes, Chapter 12. is most plaine; The body returnes to dust, and the Spirit to God that gaue it:
Fifty, that place of Ecclesiastes, Chapter 12. is most plain; The body returns to dust, and the Spirit to God that gave it:
ord, cst n1 pp-f n2, n1 crd vbz av-ds j; dt n1 n2 p-acp n1, cc dt n1 p-acp np1 cst vvd pn31:
(15) doctrine (DIV2)
1867
Image 10
5069
Therefore there is in man a Spirit, which returnes to GOD. Sixtly, Paul desires to be dissolued, and to bee with Christ:
Therefore there is in man a Spirit, which returns to GOD. Sixty, Paul Desires to be dissolved, and to be with christ:
av pc-acp vbz p-acp n1 dt n1, r-crq n2 p-acp np1. ord, np1 vvz pc-acp vbi vvn, cc pc-acp vbi p-acp np1:
(15) doctrine (DIV2)
1867
Image 10
5070
so there was a substance which should enioy the presence of Christ, Phil. 1.23. The second thing to bee proued is, that the soule is incorporeal.
so there was a substance which should enjoy the presence of christ, Philip 1.23. The second thing to be proved is, that the soul is incorporeal.
av a-acp vbds dt n1 r-crq vmd vvi dt n1 pp-f np1, np1 crd. dt ord n1 pc-acp vbi vvn vbz, cst dt n1 vbz j.
(15) doctrine (DIV2)
1868
Image 10
5071
It is ioyned to the body, but it is no body; it informeth the matter of man which is his body:
It is joined to the body, but it is no body; it Informeth the matter of man which is his body:
pn31 vbz vvn p-acp dt n1, cc-acp pn31 vbz dx n1; pn31 vvz dt n1 pp-f n1 r-crq vbz po31 n1:
(15) doctrine (DIV2)
1869
Image 10
5072
but it is without matter it self: It is immateriall: It is wholy a spiritual substance:
but it is without matter it self: It is immaterial: It is wholly a spiritual substance:
cc-acp pn31 vbz p-acp n1 pn31 n1: pn31 vbz j: pn31 vbz av-jn dt j n1:
(15) doctrine (DIV2)
1869
Image 10
5073
It is not a bodily substance, no, not a most subtil, or pure body: but altogether incorporeall:
It is not a bodily substance, no, not a most subtle, or pure body: but altogether incorporeal:
pn31 vbz xx dt j n1, uh-dx, xx dt av-ds j, cc j n1: cc-acp av j:
(15) doctrine (DIV2)
1869
Image 10
5074
This is a high doctrine, and shewes the soule to bee an admirable kind of substance.
This is a high Doctrine, and shows the soul to be an admirable kind of substance.
d vbz dt j n1, cc vvz dt n1 pc-acp vbi dt j n1 pp-f n1.
(15) doctrine (DIV2)
1869
Image 10
5075
Now that the soule is void of matter, and is no bodily substance, may bee plainely proued, though not easily explicated.
Now that the soul is void of matter, and is not bodily substance, may be plainly proved, though not Easily explicated.
av cst dt n1 vbz j pp-f n1, cc vbz xx j n1, vmb vbi av-j vvn, cs xx av-j vvn.
(15) doctrine (DIV2)
1869
Image 10
5076
First, it is expresly said to be a Spirit: now Spirits are not flesh and bones, or any like bodily substance, Psa. 31.6. Eccle. 12.7. and Zach. 12.1. It is reckned one of the wonders of Gods creation, that hee made in man a spirit.
First, it is expressly said to be a Spirit: now Spirits Are not Flesh and bones, or any like bodily substance, Psa. 31.6. Eccle. 12.7. and Zach 12.1. It is reckoned one of the wonders of God's creation, that he made in man a Spirit.
ord, pn31 vbz av-j vvn pc-acp vbi dt n1: av n2 vbr xx n1 cc n2, cc d av-j j n1, np1 crd. np1 crd. cc np1 crd. pn31 vbz vvn crd pp-f dt n2 pp-f npg1 n1, cst pns31 vvd p-acp n1 dt n1.
(15) doctrine (DIV2)
1870
Image 10
5077
Secondly, the soule is after the Image of God, and hath imprinted vpon it the similitude of the goodnes, wisdome, and holines of God:
Secondly, the soul is After the Image of God, and hath imprinted upon it the similitude of the Goodness, Wisdom, and holiness of God:
ord, dt n1 vbz p-acp dt n1 pp-f np1, cc vhz vvn p-acp pn31 dt n1 pp-f dt n1, n1, cc n1 pp-f np1:
(15) doctrine (DIV2)
1871
Image 10
5078
Now it were not like God, if it were a body, nor were it capeable of such habits, which can bee stamped vpon meere naturall, or bodily things.
Now it were not like God, if it were a body, nor were it capable of such habits, which can be stamped upon mere natural, or bodily things.
av pn31 vbdr xx av-j np1, cs pn31 vbdr dt n1, ccx vbdr pn31 j pp-f d n2, r-crq vmb vbi vvn p-acp j j, cc j n2.
(15) doctrine (DIV2)
1871
Image 10
5079
Thirdly, the soule performeth those actions, which depend not vpon the body, and are done without bodily instruments: for it vnderstandeth and willeth.
Thirdly, the soul Performeth those actions, which depend not upon the body, and Are done without bodily Instruments: for it understandeth and wills.
ord, dt n1 vvz d n2, r-crq vvb xx p-acp dt n1, cc vbr vdn p-acp j n2: c-acp pn31 vvz cc vvz.
(15) doctrine (DIV2)
1872
Image 10
5080
Fourthly, if the soule were a body, then it must be corpus animatum or inanimatum: but, to say it is without life, is sense-lesse,
Fourthly, if the soul were a body, then it must be corpus animatum or inanimatum: but, to say it is without life, is senseless,
ord, cs dt n1 vbdr dt n1, cs pn31 vmb vbb fw-la fw-la cc fw-la: p-acp, pc-acp vvi pn31 vbz p-acp n1, vbz j,
(15) doctrine (DIV2)
1873
Image 10
5081
because it enlyues and animates the body;
Because it enlyues and animates the body;
c-acp pn31 n2 cc vvz dt n1;
(15) doctrine (DIV2)
1873
Image 10
5082
and to say it is animatum, enlyued it self, it must then bee so by some other body.
and to say it is animatum, enlyued it self, it must then be so by Some other body.
cc pc-acp vvi pn31 vbz fw-la, vvn pn31 n1, pn31 vmb av vbi av p-acp d j-jn n1.
(15) doctrine (DIV2)
1873
Image 10
5083
All which the same questions will bee asked, and so run into an infinite. The third thing is, that the soule is inuisible:
All which the same questions will be asked, and so run into an infinite. The third thing is, that the soul is invisible:
av-d r-crq dt d n2 vmb vbi vvn, cc av vvn p-acp dt j. dt ord n1 vbz, cst dt n1 vbz j:
(15) doctrine (DIV2)
1873
Image 10
5084
this shewes the transcendencie of the nature of it; and experience in all men proues this:
this shows the transcendency of the nature of it; and experience in all men Proves this:
d vvz dt n1 pp-f dt n1 pp-f pn31; cc n1 p-acp d n2 vvz d:
(15) doctrine (DIV2)
1874
Image 10
5086
Ob. The soule of Diues in hell saw the soule of Abraham and Lazarus: and Iohn saw the soules of those that suffred for the testimony of Iesus, Reu. 20.4. Sol. These soules were seen by the eies of vnderstanding, not by the bodily eies.Ob. The soul of Diues in hell saw the soul of Abraham and Lazarus: and John saw the Souls of those that suffered for the testimony of Iesus, Reu. 20.4. Sol. These Souls were seen by the eyes of understanding, not by the bodily eyes.
np1 dt n1 pp-f fw-la p-acp n1 vvd dt n1 pp-f np1 cc np1: cc np1 vvd dt n2 pp-f d cst vvd p-acp dt n1 pp-f np1, np1 crd. np1 d n2 vbdr vvn p-acp dt n2 pp-f n1, xx p-acp dt j n2.
(15) doctrine (DIV2)
1875
Image 10
5087
The fourth thing to bee prooued, is, that the soule is immortall, it cannot die: when it is once kindled, it will neuer go out, or be extinct;
The fourth thing to be proved, is, that the soul is immortal, it cannot die: when it is once kindled, it will never go out, or be extinct;
dt ord n1 pc-acp vbi vvn, vbz, cst dt n1 vbz j, pn31 vmbx vvi: c-crq pn31 vbz a-acp vvn, pn31 vmb av-x vvi av, cc vbi j;
(15) doctrine (DIV2)
1877
Image 10
5088
as the Sadduces wickedly imagined, and some Atheists still think the contrary. This is a point necessary to bee knowne;
as the Sadducees wickedly imagined, and Some Atheists still think the contrary. This is a point necessary to be known;
c-acp dt np2 av-j vvd, cc d n2 av vvb dt n-jn. d vbz dt n1 j pc-acp vbi vvn;
(15) doctrine (DIV2)
1877
Image 10
5089
as for the truth it self, so for the vse of it in our liues: for, to doubt of immortality, makes vs miserable;
as for the truth it self, so for the use of it in our lives: for, to doubt of immortality, makes us miserable;
c-acp p-acp dt n1 pn31 n1, av p-acp dt n1 pp-f pn31 p-acp po12 n2: c-acp, pc-acp vvi pp-f n1, vvz pno12 j;
(15) doctrine (DIV2)
1877
Image 10
5090
and to beleeue, the soules are mortall, makes men Epicures: Let vs eat and drink; for, to morrow wee shall die.
and to believe, the Souls Are Mortal, makes men Epicureans: Let us eat and drink; for, to morrow we shall die.
cc pc-acp vvi, dt n2 vbr j-jn, vvz n2 n2: vvb pno12 vvi cc vvi; p-acp, p-acp n1 pns12 vmb vvi.
(15) doctrine (DIV2)
1877
Image 10
5091
But, to bee fully assured of an estate after life, makes a man carefull to auoid sinne,
But, to be Fully assured of an estate After life, makes a man careful to avoid sin,
p-acp, pc-acp vbi av-j vvn pp-f dt n1 p-acp n1, vvz dt n1 j pc-acp vvi n1,
(15) doctrine (DIV2)
1877
Image 10
5092
lest his soule liue for euer miserably; and to serue God, that hee may liue for euer happily.
lest his soul live for ever miserably; and to serve God, that he may live for ever happily.
cs po31 n1 vvi p-acp av av-j; cc pc-acp vvi np1, cst pns31 vmb vvi p-acp av av-j.
(15) doctrine (DIV2)
1877
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5093
Now, things may be said to be immortall two waies: either absolutely, and in their owne nature, and so God onely is immortall:
Now, things may be said to be immortal two ways: either absolutely, and in their own nature, and so God only is immortal:
av, n2 vmb vbi vvn pc-acp vbi j crd n2: av-d av-j, cc p-acp po32 d n1, cc av np1 av-j vbz j:
(15) doctrine (DIV2)
1878
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or else they are so by the wil and pleasure of God, and not by their owne nature;
or Else they Are so by the will and pleasure of God, and not by their own nature;
cc av pns32 vbr av p-acp dt n1 cc n1 pp-f np1, cc xx p-acp po32 d n1;
(15) doctrine (DIV2)
1878
Image 10
5095
and so the soules of men, and so the Angels are immortall. There haue been two sorts of men that haue denied the immortality of the soule.
and so the Souls of men, and so the Angels Are immortal. There have been two sorts of men that have denied the immortality of the soul.
cc av dt n2 pp-f n2, cc av dt n2 vbr j. pc-acp vhi vbn crd n2 pp-f n2 cst vhb vvn dt n1 pp-f dt n1.
(15) doctrine (DIV2)
1878
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5096
The one were the Sadduces among the Iewes;
The one were the Sadducees among the Iewes;
dt crd vbdr dt np2 p-acp dt np2;
(15) doctrine (DIV2)
1879
Image 10
5097
who held, that in death the soule of man is vtterly extinct, as the soule of a beast.
who held, that in death the soul of man is utterly extinct, as the soul of a beast.
r-crq vvd, cst p-acp n1 dt n1 pp-f n1 vbz av-j j, c-acp dt n1 pp-f dt n1.
(15) doctrine (DIV2)
1879
Image 10
5098
The other were certain Arabians, of whom Eusebius and S. Augustine make mention;
The other were certain Arabians, of whom Eusebius and S. Augustine make mention;
dt n-jn vbdr j njp2, pp-f r-crq np1 cc np1 np1 vvb n1;
(15) doctrine (DIV2)
1879
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5099
who said, that the soule died with the body, and so remained dead till the day of Iudgement:
who said, that the soul died with the body, and so remained dead till the day of Judgement:
r-crq vvd, cst dt n1 vvd p-acp dt n1, cc av vvd j p-acp dt n1 pp-f n1:
(15) doctrine (DIV2)
1879
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5100
and then they reuiued with the resurrection of the body. Now, against the first fort may bee produced many reasons, as also euident Scriptures.
and then they revived with the resurrection of the body. Now, against the First fort may be produced many Reasons, as also evident Scriptures.
cc av pns32 vvd p-acp dt n1 pp-f dt n1. av, p-acp dt ord n1 vmb vbi vvn d n2, c-acp av j n2.
(15) doctrine (DIV2)
1879
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5101
The reasons are such as these. 1. The prouidence and iustice of God prooueth the immortality of the soule.
The Reasons Are such as these. 1. The providence and Justice of God proveth the immortality of the soul.
dt n2 vbr d c-acp d. crd dt n1 cc n1 pp-f np1 vvz dt n1 pp-f dt n1.
(15) doctrine (DIV2)
1881
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5102
For, heer in this life good men haue not all their happinesse; and euill men liue in prosperity:
For, her in this life good men have not all their happiness; and evil men live in Prosperity:
p-acp, av p-acp d n1 j n2 vhb xx d po32 n1; cc j-jn n2 vvb p-acp n1:
(15) doctrine (DIV2)
1881
Image 10
5103
so there must be another life, where iustice must be done. 2. Religion confirms this:
so there must be Another life, where Justice must be done. 2. Religion confirms this:
av pc-acp vmb vbi j-jn n1, c-crq n1 vmb vbi vdn. crd n1 vvz d:
(15) doctrine (DIV2)
1881
Image 10
5104
for, to what end were Religion and seruing of God, if the soule died, like the soule of the beast, seeing in this life the most godly are outwardly in great misery many times? For,
for, to what end were Religion and serving of God, if the soul died, like the soul of the beast, seeing in this life the most godly Are outwardly in great misery many times? For,
c-acp, p-acp r-crq n1 vbdr n1 cc vvg pp-f np1, cs dt n1 vvd, av-j dt n1 pp-f dt n1, vvg p-acp d n1 dt av-ds j vbr av-j p-acp j n1 d n2? p-acp,
(15) doctrine (DIV2)
1881
Image 10
5105
if Paul say, If the dead rise not, then of all men are wee most miserable;
if Paul say, If the dead rise not, then of all men Are we most miserable;
cs np1 vvb, cs dt j vvb xx, av pp-f d n2 vbr pns12 ds j;
(15) doctrine (DIV2)
1881
Image 10
5212
Now, if the soules come from God, then it must needs bee, as GOD is the materiall cause,
Now, if the Souls come from God, then it must needs be, as GOD is the material cause,
av, cs dt n2 vvb p-acp np1, cs pn31 vmb av vbi, c-acp np1 vbz dt j-jn n1,
(15) doctrine (DIV2)
1923
Image 10
5106
it will hold much more strange, if the soule liue not at all after death. 3. The wisdome of God proues it:
it will hold much more strange, if the soul live not At all After death. 3. The Wisdom of God Proves it:
pn31 vmb vvi av-d av-dc j, cs dt n1 vvb xx p-acp d c-acp n1. crd dt n1 pp-f np1 vvz pn31:
(15) doctrine (DIV2)
1881
Image 10
5107
for, else man were not in better case than the beast, yea, in some cases worse.
for, Else man were not in better case than the beast, yea, in Some cases Worse.
c-acp, av n1 vbdr xx p-acp jc n1 cs dt n1, uh, p-acp d n2 av-jc.
(15) doctrine (DIV2)
1881
Image 10
5108
For, man, from his infancy to his death, is liable to many diseases, subiect to cares and griefs, which the beast is free from ▪ yea, this addes to man's miserie, that hee knowes hee must die; which the beast doth not.
For, man, from his infancy to his death, is liable to many diseases, Subject to Cares and griefs, which the beast is free from ▪ yea, this adds to Man's misery, that he knows he must die; which the beast does not.
p-acp, n1, p-acp po31 n1 p-acp po31 n1, vbz j p-acp d n2, j-jn p-acp n2 cc n2, r-crq dt n1 vbz j p-acp ▪ uh, d vvz p-acp ng1 n1, cst pns31 vvz pns31 vmb vvi; r-crq dt n1 vdz xx.
(15) doctrine (DIV2)
1881
Image 10
5109
Now, shall man, that was counted like God, bee thought to haue no better end than the beast, that did exalt himself so much in the glory of his beginning? 4. The conscience of malefactors prooues this, who fear a iudgement after this life,
Now, shall man, that was counted like God, be Thought to have no better end than the beast, that did exalt himself so much in the glory of his beginning? 4. The conscience of malefactors Proves this, who Fear a judgement After this life,
av, vmb n1, cst vbds vvn av-j np1, vbb vvn pc-acp vhi dx jc n1 cs dt n1, cst vdd vvi px31 av av-d p-acp dt n1 pp-f po31 n1? crd dt n1 pp-f n2 vvz d, r-crq vvb dt n1 p-acp d n1,
(15) doctrine (DIV2)
1881
Image 10
5110
and an estate of misery. 5. The nature of the soule proues it:
and an estate of misery. 5. The nature of the soul Proves it:
cc dt n1 pp-f n1. crd dt n1 pp-f dt n1 vvz pn31:
(15) doctrine (DIV2)
1881
Image 10
5111
for, it is simple, and void of all contrariety, and accidents, and causes of corruption or putrefaction,
for, it is simple, and void of all contrariety, and accidents, and Causes of corruption or putrefaction,
c-acp, pn31 vbz j, cc j pp-f d n1, cc n2, cc n2 pp-f n1 cc n1,
(15) doctrine (DIV2)
1881
Image 10
5112
and is, besides, the Image of GOD. Now, no mortall thing can bee the image of that which is immortall.
and is, beside, the Image of GOD. Now, no Mortal thing can be the image of that which is immortal.
cc vbz, a-acp, dt n1 pp-f np1. av, dx j-jn n1 vmb vbi dt n1 pp-f d r-crq vbz j.
(15) doctrine (DIV2)
1881
Image 10
5113
These reasons make it exceeding probable.
These Reasons make it exceeding probable.
d n2 vvi pn31 vvg j.
(15) doctrine (DIV2)
1882
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5114
But I am of their mindes, that think it may be beleeued by faith, but not be proued by reason.
But I am of their minds, that think it may be believed by faith, but not be proved by reason.
p-acp pns11 vbm pp-f po32 n2, cst vvb pn31 vmb vbi vvn p-acp n1, cc-acp xx vbi vvn p-acp n1.
(15) doctrine (DIV2)
1882
Image 10
5115
The Scripture therefore only makes this point cleer, such as these: First, our Sauiour proues it out of the Word of God;
The Scripture Therefore only makes this point clear, such as these: First, our Saviour Proves it out of the Word of God;
dt n1 av av-j vvz d n1 j, d c-acp d: ord, po12 n1 vvz pn31 av pp-f dt n1 pp-f np1;
(15) doctrine (DIV2)
1883
Image 10
5116
saying, I am the God of Abraham, Isaac, and Iacob, &c. Secondly, it is most plain, Mat. 10.28.
saying, I am the God of Abraham, Isaac, and Iacob, etc. Secondly, it is most plain, Mathew 10.28.
vvg, pns11 vbm dt n1 pp-f np1, np1, cc np1, av ord, pn31 vbz av-ds j, np1 crd.
(15) doctrine (DIV2)
1884
Image 10
5117
Thirdly, eternall life is euery where promised to them that beleeue.
Thirdly, Eternal life is every where promised to them that believe.
ord, j n1 vbz d c-crq vvn p-acp pno32 cst vvb.
(15) doctrine (DIV2)
1886
Image 10
5118
Fourthly, such places as intreat of the resurrection, last Iudgement, and the glory of heauen, proue it.
Fourthly, such places as entreat of the resurrection, last Judgement, and the glory of heaven, prove it.
ord, d n2 c-acp vvb pp-f dt n1, ord n1, cc dt n1 pp-f n1, vvb pn31.
(15) doctrine (DIV2)
1887
Image 10
5119
Now for the other sort, that confesse the life of the Soule after the last Iudgement,
Now for the other sort, that confess the life of the Soul After the last Judgement,
av p-acp dt j-jn n1, cst vvb dt n1 pp-f dt n1 p-acp dt ord n1,
(15) doctrine (DIV2)
1888
Image 10
5120
but deny that the Soule liues after death till then, there are diuers Scriptures against their opinion, As First, the former Scriptures.
but deny that the Soul lives After death till then, there Are diverse Scriptures against their opinion, As First, the former Scriptures.
cc-acp vvb cst dt n1 vvz p-acp n1 c-acp av, pc-acp vbr j n2 p-acp po32 n1, c-acp ord, dt j n2.
(15) doctrine (DIV2)
1888
Image 10
5121
The Soule cannot be killed at all, Math. 10. And God was presently the God of Abraham, as then liuing:
The Soul cannot be killed At all, Math. 10. And God was presently the God of Abraham, as then living:
dt n1 vmbx vbi vvn p-acp d, np1 crd cc np1 vbds av-j dt n1 pp-f np1, c-acp cs vvg:
(15) doctrine (DIV2)
1889
Image 10
5122
and for eternal life, it is not said, He shal haue; but, He hath eternall life, that beleeueth.
and for Eternal life, it is not said, He shall have; but, He hath Eternal life, that Believeth.
cc p-acp j n1, pn31 vbz xx vvn, pns31 vmb vhi; cc-acp, pns31 vhz j n1, cst vvz.
(15) doctrine (DIV2)
1889
Image 10
5123
Secondly, Christ said to the theefe: This day thou shalt be with me in Paradise; not at the last day. Thirdly, Rom. 8.38.
Secondly, christ said to the thief: This day thou shalt be with me in Paradise; not At the last day. Thirdly, Rom. 8.38.
ord, np1 vvd p-acp dt n1: d n1 pns21 vm2 vbi p-acp pno11 p-acp n1; xx p-acp dt ord n1. ord, np1 crd.
(15) doctrine (DIV2)
1890
Image 10
5124
Death cannot separate vs from God in Christ, as it would, if the Soule were dead,
Death cannot separate us from God in christ, as it would, if the Soul were dead,
n1 vmbx vvi pno12 p-acp np1 p-acp np1, c-acp pn31 vmd, cs dt n1 vbdr j,
(15) doctrine (DIV2)
1891
Image 10
5125
or a-sleepe, and did not enioy God. Fourthly, the dead that die in the Lord, are forthwith blessed, Reuel. 14.14. Fiftly, the soules of Abraham and Lazarus were in ioy and aliue after death;
or asleep, and did not enjoy God. Fourthly, the dead that die in the Lord, Are forthwith blessed, Revel. 14.14. Fifty, the Souls of Abraham and Lazarus were in joy and alive After death;
cc j, cc vdd xx vvi np1. ord, dt j cst vvb p-acp dt n1, vbr av vvn, vvb. crd. ord, dt n2 pp-f np1 cc np1 vbdr p-acp n1 cc j p-acp n1;
(15) doctrine (DIV2)
1891
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5126
so was the soule of Diues in hell.
so was the soul of Diues in hell.
av vbds dt n1 pp-f fw-la p-acp n1.
(15) doctrine (DIV2)
1893
Image 10
5127
Sixtly, Iohn saw, vnder the Altar, the soules of them that were slaine for the testimony of Iesus, and they cried with a loud voice:
Sixty, John saw, under the Altar, the Souls of them that were slain for the testimony of Iesus, and they cried with a loud voice:
ord, np1 vvd, p-acp dt n1, dt n2 pp-f pno32 cst vbdr vvn p-acp dt n1 pp-f np1, cc pns32 vvd p-acp dt j n1:
(15) doctrine (DIV2)
1894
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5128
O Lord, how long? &c. Reuel. 6. Seuenthly, the soules of the wicked die not, but are kept in prison, and are now in prison too, 1. Pet. 3.19.
Oh Lord, how long? etc. Revel. 6. Seuenthly, the Souls of the wicked die not, but Are kept in prison, and Are now in prison too, 1. Pet. 3.19.
uh n1, c-crq av-j? av vvb. crd crd, dt n2 pp-f dt j vvb xx, cc-acp vbr vvn p-acp n1, cc vbr av p-acp n1 av, crd np1 crd.
(15) doctrine (DIV2)
1894
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5129
Before I leaue this point of the immortalitie of the soule;
Before I leave this point of the immortality of the soul;
c-acp pns11 vvb d n1 pp-f dt n1 pp-f dt n1;
(15) doctrine (DIV2)
1896
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5130
it is profitable, briefly, to answere certaine obiections which may bee brought out of some words in the Scriptures, as
it is profitable, briefly, to answer certain objections which may be brought out of Some words in the Scriptures, as
pn31 vbz j, av-j, pc-acp vvi j n2 r-crq vmb vbi vvn av pp-f d n2 p-acp dt n2, c-acp
(15) doctrine (DIV2)
1896
Image 10
5131
Ob. 1. The Soule that sinneth, shall die, Ezeth. 18. Therfore it seems the soule is mortall,Ob. 1. The Soul that Sinneth, shall die, Ezeth. 18. Therefore it seems the soul is Mortal,
np1 crd dt n1 cst vvz, vmb vvi, vvz. crd av pn31 vvz dt n1 vbz j-jn,
(15) doctrine (DIV2)
1897
Image 10
5132
or at least for sin it must die;
or At least for since it must die;
cc p-acp ds p-acp n1 pn31 vmb vvi;
(15) doctrine (DIV2)
1897
Image 10
5133
and the rather, because it was threatned in Paradise: That day that thou eatest therof, thou shalt die the death.
and the rather, Because it was threatened in Paradise: That day that thou Eatest thereof, thou shalt die the death.
cc dt av-c, c-acp pn31 vbds vvn p-acp n1: cst n1 cst pns21 vv2 av, pns21 vm2 vvi dt n1.
(15) doctrine (DIV2)
1897
Image 10
5134
Sol. The Scriptures euidently shewe, that since the fall, and sinne, yet the Soule doth not die,Sol. The Scriptures evidently show, that since the fallen, and sin, yet the Soul does not die,
np1 dt n2 av-j vvi, cst p-acp dt n1, cc n1, av dt n1 vdz xx vvi,
(15) doctrine (DIV2)
1898
Image 10
5135
as the places before alleaged proue:
as the places before alleged prove:
c-acp dt n2 a-acp vvd vvi:
(15) doctrine (DIV2)
1898
Image 10
5136
But the answere is, that this death threatned, or inflicted, is not the destruction of the being of the Soule;
But the answer is, that this death threatened, or inflicted, is not the destruction of thee being of the Soul;
cc-acp dt n1 vbz, cst d n1 vvd, cc vvn, vbz xx dt n1 pp-f pno32 vbg pp-f dt n1;
(15) doctrine (DIV2)
1898
Image 10
5137
but the depriuing of it of the grace, and fauour, and presence of God.
but the depriving of it of the grace, and favour, and presence of God.
cc-acp dt vvg pp-f pn31 pp-f dt n1, cc n1, cc n1 pp-f np1.
(15) doctrine (DIV2)
1898
Image 10
5138
Ob. 2. Eccles. 3. It is said that there is one end of the man and of the beast;Ob. 2. Eccles. 3. It is said that there is one end of the man and of the beast;
np1 crd np1 crd pn31 vbz vvn cst pc-acp vbz crd n1 pp-f dt n1 cc pp-f dt n1;
(15) doctrine (DIV2)
1899
Image 10
5139
As dieth the one, so dieth the other. Sol. These are not the words of Salomon, but of the Epicure, who is here,
As Dieth the one, so Dieth the other. Sol. These Are not the words of Solomon, but of the Epicure, who is Here,
c-acp vvz dt pi, av vvz dt j-jn. np1 d vbr xx dt n2 pp-f np1, p-acp pp-f dt n1, r-crq vbz av,
(15) doctrine (DIV2)
1899
Image 10
5140
as in other places of that booke, brought in, declaring his minde of things:
as in other places of that book, brought in, declaring his mind of things:
c-acp p-acp j-jn n2 pp-f d n1, vvn p-acp, vvg po31 n1 pp-f n2:
(15) doctrine (DIV2)
1900
Image 10
5141
For, Salomon himselfe concludeth euidently, that the Soule returneth vnto God that gaue it, as in the last Chapter.
For, Solomon himself Concludeth evidently, that the Soul returns unto God that gave it, as in the last Chapter.
c-acp, np1 px31 vvz av-j, cst dt n1 vvz p-acp np1 cst vvd pn31, c-acp p-acp dt ord n1.
(15) doctrine (DIV2)
1900
Image 10
5142
The other obiections are the obiections of the dreamers, that is, of such as imagine that the Soule lieth a-sleepe till the day of Iudgement,
The other objections Are the objections of the dreamers, that is, of such as imagine that the Soul lies asleep till the day of Judgement,
dt j-jn n2 vbr dt n2 pp-f dt n2, cst vbz, pp-f d c-acp vvb cst dt n1 vvz j p-acp dt n1 pp-f n1,
(15) doctrine (DIV2)
1901
Image 10
5143
and perceiues nothing, and is without operation, which is to say, it is dead; seeing life is nothing else but the continuall motion and action of the Soule.
and perceives nothing, and is without operation, which is to say, it is dead; seeing life is nothing Else but the continual motion and actium of the Soul.
cc vvz pix, cc vbz p-acp n1, r-crq vbz pc-acp vvi, pn31 vbz j; vvg n1 vbz pix av cc-acp dt j n1 cc n1 pp-f dt n1.
(15) doctrine (DIV2)
1901
Image 10
5144
Ob. 1. It is said that man, when he dies, that he sleepeth; as Christ said, that Lazarus, He sleepeth:Ob. 1. It is said that man, when he die, that he Sleepeth; as christ said, that Lazarus, He Sleepeth:
np1 crd pn31 vbz vvn cst n1, c-crq pns31 vvz, cst pns31 vvz; c-acp np1 vvd, cst np1, pns31 vvz:
(15) doctrine (DIV2)
1902
Image 10
5145
and Stephen slept in the Lord, Iohn 11. Act ▪ •7.
and Stephen slept in the Lord, John 11. Act ▪ •7.
cc np1 vvn p-acp dt n1, np1 crd n1 ▪ n1.
(15) doctrine (DIV2)
1902
Image 10
5146
Sol. Other Scriptures adde another word, viz. in the graue, or in the dust, Iob 7.21. and Psalme 78. sleeping in their graues;Sol. Other Scriptures add Another word, viz. in the graven, or in the dust, Job 7.21. and Psalm 78. sleeping in their graves;
np1 j-jn n2 vvb j-jn n1, n1 p-acp dt n1, cc p-acp dt n1, np1 crd. cc n1 crd vvg p-acp po32 n2;
(15) doctrine (DIV2)
1903
Image 10
5147
but it is euident, that the Soule cannot sleepe in the graue, but the body onely:
but it is evident, that the Soul cannot sleep in the graven, but the body only:
cc-acp pn31 vbz j, cst dt n1 vmbx vvi p-acp dt n1, cc-acp dt n1 av-j:
(15) doctrine (DIV2)
1903
Image 10
5148
And Stephen deliuered his Spirit to Christ.
And Stephen Delivered his Spirit to christ.
cc np1 vvd po31 n1 p-acp np1.
(15) doctrine (DIV2)
1903
Image 10
5149
Ob. 2. Paul saith, that if the body rise not, we are of all men most miserable;Ob. 2. Paul Says, that if the body rise not, we Are of all men most miserable;
np1 crd np1 vvz, cst cs dt n1 vvb xx, pns12 vbr pp-f d n2 av-ds j;
(15) doctrine (DIV2)
1904
Image 10
5150
That it seemes canno• be true ▪ if the Soule enioy blessednesse without the body. Sol. The immortalitie of the Soule, and the resurrection of the body, are conioyned:
That it seems canno• be true ▪ if the Soul enjoy blessedness without the body. Sol. The immortality of the Soul, and the resurrection of the body, Are conjoined:
cst pn31 vvz n1 vbb j ▪ cs dt n1 vvb n1 p-acp dt n1. np1 dt n1 pp-f dt n1, cc dt n1 pp-f dt n1, vbr vvn:
(15) doctrine (DIV2)
1904
Image 10
5151
For the Soule without the body, can be for euer, because it is the forme of the body;
For the Soul without the body, can be for ever, Because it is the Form of the body;
c-acp dt n1 p-acp dt n1, vmb vbi p-acp av, c-acp pn31 vbz dt n1 pp-f dt n1;
(15) doctrine (DIV2)
1905
Image 10
5152
though God for the time do, by his power and grace, prouide for the Soule in glory,
though God for the time do, by his power and grace, provide for the Soul in glory,
cs np1 p-acp dt n1 vdb, p-acp po31 n1 cc n1, vvb p-acp dt n1 p-acp n1,
(15) doctrine (DIV2)
1905
Image 10
5153
yet it is not at full happinesse, till it be ioyned to the body againe:
yet it is not At full happiness, till it be joined to the body again:
av pn31 vbz xx p-acp j n1, c-acp pn31 vbb vvn p-acp dt n1 av:
(15) doctrine (DIV2)
1905
Image 10
5154
For, without the body it hath no vse of vegetation, or sences, but onely of reason.
For, without the body it hath no use of vegetation, or Senses, but only of reason.
c-acp, p-acp dt n1 pn31 vhz dx n1 pp-f n1, cc n2, cc-acp av-j pp-f n1.
(15) doctrine (DIV2)
1905
Image 10
5155
But for the Argument of the Apostle, it holds good of that part of man which is in question, which is the body of man:
But for the Argument of the Apostle, it holds good of that part of man which is in question, which is the body of man:
p-acp p-acp dt n1 pp-f dt n1, pn31 vvz j pp-f d n1 pp-f n1 r-crq vbz p-acp n1, r-crq vbz dt n1 pp-f n1:
(15) doctrine (DIV2)
1905
Image 10
5156
For the bodies of Godly men are more miserable then other men;
For the bodies of Godly men Are more miserable then other men;
c-acp dt n2 pp-f j n2 vbr av-dc j cs j-jn n2;
(15) doctrine (DIV2)
1905
Image 10
5157
kept vnder and exposed to many restraints and paines, eyther by mortification, or persecution, which the bodies of wicked men are not exposed vnto.
kept under and exposed to many restraints and pains, either by mortification, or persecution, which the bodies of wicked men Are not exposed unto.
vvn p-acp cc vvn p-acp d n2 cc n2, av-d p-acp n1, cc n1, r-crq dt n2 pp-f j n2 vbr xx vvn p-acp.
(15) doctrine (DIV2)
1905
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5158
Ob. 3. It is said of the spirit of Princes, that it returneth to his Earth,Ob. 3. It is said of the Spirit of Princes, that it returns to his Earth,
np1 crd pn31 vbz vvn pp-f dt n1 pp-f n2, cst pn31 vvz p-acp po31 n1,
(15) doctrine (DIV2)
1906
Image 10
5159
and in the day of death his thoughts perish: So the Soule thinkes of nothing after death, till the day of iudgement.
and in the day of death his thoughts perish: So the Soul thinks of nothing After death, till the day of judgement.
cc p-acp dt n1 pp-f n1 po31 n2 vvi: av dt n1 vvz pp-f pix p-acp n1, c-acp dt n1 pp-f n1.
(15) doctrine (DIV2)
1906
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5160
Sol. The place is corruptly alleaged two waies: One in the Words, the other in the Sence:Sol. The place is corruptly alleged two ways: One in the Words, the other in the Sense:
np1 dt n1 vbz av-j vvn crd n2: crd p-acp dt n2, dt j-jn p-acp dt n1:
(15) doctrine (DIV2)
1907
Image 10
5161
for the text doth not say, That his Spirit returneth to his earth;
for the text does not say, That his Spirit returns to his earth;
c-acp dt n1 vdz xx vvi, cst po31 n1 vvz p-acp po31 n1;
(15) doctrine (DIV2)
1907
Image 10
5162
but thus, his Spirit returneth, viz. out of his body to God, and he not it, returneth to the earth, viz. in respect of his body:
but thus, his Spirit returns, viz. out of his body to God, and he not it, returns to the earth, viz. in respect of his body:
cc-acp av, po31 n1 vvz, n1 av pp-f po31 n1 p-acp np1, cc pns31 xx pn31, vvz p-acp dt n1, n1 p-acp n1 pp-f po31 n1:
(15) doctrine (DIV2)
1907
Image 10
5163
for the other, these words, his thoughts perish, must not be vnderstood of his vnderstanding after death,
for the other, these words, his thoughts perish, must not be understood of his understanding After death,
c-acp dt n-jn, d n2, po31 n2 vvi, vmb xx vbi vvn pp-f po31 n1 p-acp n1,
(15) doctrine (DIV2)
1907
Image 10
5164
but of his proiects, while hee liued. For men are exhorted not to trust in Princes:
but of his projects, while he lived. For men Are exhorted not to trust in Princes:
cc-acp pp-f po31 n2, cs pns31 vvd. p-acp n2 vbr vvn xx pc-acp vvi p-acp n2:
(15) doctrine (DIV2)
1907
Image 10
5165
For they may die, and then all their promises and proiects ▪ will bee of no vse, and come to nothing.
For they may die, and then all their promises and projects ▪ will be of no use, and come to nothing.
c-acp pns32 vmb vvi, cc av d po32 n2 cc n2 ▪ vmb vbi pp-f dx n1, cc vvb p-acp pix.
(15) doctrine (DIV2)
1907
Image 10
5166
Obiect. 4. It is said, that the dead cannot praise God, Psal. 88. and 1 ▪ 13. and 30. Sol. That the soules of the godly in heauen doe praise God, is manifest, Reuel 5.11, 13.14. and 19.1.Object. 4. It is said, that the dead cannot praise God, Psalm 88. and 1 ▪ 13. and 30. Sol. That the Souls of the godly in heaven do praise God, is manifest, Revel 5.11, 13.14. and 19.1.
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(15) doctrine (DIV2)
1908
Image 10
5167
Now the Scriptures cannot bee contrary one to another:
Now the Scriptures cannot be contrary one to Another:
av dt n2 vmbx vbi j-jn crd p-acp n-jn:
(15) doctrine (DIV2)
1909
Image 10
5168
and therefore the places in the Psalmes must not bee taken simply, but onely in some respect.
and Therefore the places in the Psalms must not be taken simply, but only in Some respect.
cc av dt n2 p-acp dt n2 vmb xx vbi vvn av-j, cc-acp av-j p-acp d n1.
(15) doctrine (DIV2)
1909
Image 10
5169
The dead doe praise God, but not as the li•ing did in their liues:
The dead do praise God, but not as the li•ing did in their lives:
dt j vdb vvi np1, cc-acp xx p-acp dt n1 vdd p-acp po32 n2:
(15) doctrine (DIV2)
1909
Image 10
5170
their praises cannot prouoke other men to beleeue in God, or serue him, as in this life they might.
their praises cannot provoke other men to believe in God, or serve him, as in this life they might.
po32 n2 vmbx vvi j-jn n2 pc-acp vvi p-acp np1, cc vvi pno31, c-acp p-acp d n1 pns32 vmd.
(15) doctrine (DIV2)
1909
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5171
Thus of the immortality of the soule. The next thing to bee inquired after, is, about the originall of the soule:
Thus of the immortality of the soul. The next thing to be inquired After, is, about the original of the soul:
av pp-f dt n1 pp-f dt n1. dt ord n1 pc-acp vbi vvn a-acp, vbz, p-acp dt n-jn pp-f dt n1:
(15) doctrine (DIV2)
1910
Image 10
5213
or as he is the efficient cause.
or as he is the efficient cause.
cc c-acp pns31 vbz dt j n1.
(15) doctrine (DIV2)
1923
Image 10
5172
and about this point in seueral ages diuers men haue breathed diuers and strange conceits, erring because they knew not, or regarded not the Scriptures.
and about this point in several ages diverse men have breathed diverse and strange conceits, erring Because they knew not, or regarded not the Scriptures.
cc p-acp d n1 p-acp j n2 j n2 vhb vvn j cc j n2, vvg c-acp pns32 vvd xx, cc vvd xx dt n2.
(15) doctrine (DIV2)
1911
Image 10
5173
First, some conceiued so highly of the soule, as to think, it was no creature,
First, Some conceived so highly of the soul, as to think, it was no creature,
ord, d vvd av av-j pp-f dt n1, c-acp pc-acp vvi, pn31 vbds dx n1,
(15) doctrine (DIV2)
1912
Image 10
5174
but vncreated, and eternall, without beginning, but this must needes bee false. 1. Because then the soule should bee God,
but uncreated, and Eternal, without beginning, but this must needs be false. 1. Because then the soul should be God,
cc-acp j, cc j, p-acp n1, cc-acp d vmb av vbi j. crd p-acp cs dt n1 vmd vbi np1,
(15) doctrine (DIV2)
1912
Image 10
5175
and infinite too, For God onely is vncreated. 2. Because then the soule had vnderstanding, and thoughts,
and infinite too, For God only is uncreated. 2. Because then the soul had understanding, and thoughts,
cc j av, c-acp np1 av-j vbz j. crd p-acp cs dt n1 vhd n1, cc n2,
(15) doctrine (DIV2)
1912
Image 10
5176
and willed from eternity, whereas till it was in our bodies, it did not work:
and willed from eternity, whereas till it was in our bodies, it did not work:
cc vvd p-acp n1, cs c-acp pn31 vbds p-acp po12 n2, pn31 vdd xx vvi:
(15) doctrine (DIV2)
1912
Image 10
5177
and to imagine, it should bee as a dead lump all that while, is monstrously absurd.
and to imagine, it should be as a dead lump all that while, is monstrously absurd.
cc pc-acp vvi, pn31 vmd vbi p-acp dt j n1 d cst n1, vbz av-j j.
(15) doctrine (DIV2)
1912
Image 10
5178
Secondly, others haue conceiued, that when men die, their soules goe into the bodies of other men, that be borne;
Secondly, Others have conceived, that when men die, their Souls go into the bodies of other men, that be born;
ord, n2-jn vhb vvn, cst c-crq n2 vvb, po32 n2 vvi p-acp dt n2 pp-f j-jn n2, cst vbb vvn;
(15) doctrine (DIV2)
1913
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5179
and so our soules heeretofore were the soules of some men that bee dead: This was the opinion of diuers of the Philosophers:
and so our Souls heretofore were the Souls of Some men that be dead: This was the opinion of diverse of the Philosophers:
cc av po12 n2 av vbdr dt n2 pp-f d n2 cst vbb j: d vbds dt n1 pp-f j pp-f dt n2:
(15) doctrine (DIV2)
1913
Image 10
5180
and it is apparant, that diuers of the Iewes were infected with it: for about Christ they said, some, that hee was Elias, some, that he was Ieremias ;
and it is apparent, that diverse of the Iewes were infected with it: for about christ they said, Some, that he was Elias, Some, that he was Jeremiah;
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(15) doctrine (DIV2)
1913
Image 10
5181
and some, one of the Prophets, and some, Iohn Baptist. Now they saw that his body was not theirs,
and Some, one of the prophets, and Some, John Baptist. Now they saw that his body was not theirs,
cc d, crd pp-f dt n2, cc d, np1 np1. av pns32 vvd cst po31 n1 vbds xx png32,
(15) doctrine (DIV2)
1913
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5182
and therefore they thought, that his soule was the soule of some of them. Now this opinion cannot bee true. 1. Because no Scripture giues any notice of it:
and Therefore they Thought, that his soul was the soul of Some of them. Now this opinion cannot be true. 1. Because no Scripture gives any notice of it:
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(15) doctrine (DIV2)
1913
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5183
For in that place the conceit of the Iewes is told with dislike. 2. Because the soules that were deliuered out of the miseries of this life, should be brought from their blessednes into misery againe, which in most absurd.
For in that place the conceit of the Iewes is told with dislike. 2. Because the Souls that were Delivered out of the misery's of this life, should be brought from their blessedness into misery again, which in most absurd.
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(15) doctrine (DIV2)
1913
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5184
Thirdly, Others haue imagined, that the Angels should beget our soules, as our parents beget our bodies:
Thirdly, Others have imagined, that the Angels should beget our Souls, as our Parents beget our bodies:
ord, n2-jn vhb vvn, cst dt n2 vmd vvi po12 n2, c-acp po12 n2 vvb po12 n2:
(15) doctrine (DIV2)
1914
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5185
But this is extremely absurd. 1. Because then our soules should bee in the Image of Angels,
But this is extremely absurd. 1. Because then our Souls should be in the Image of Angels,
cc-acp d vbz av-jn j. crd p-acp av po12 n2 vmd vbi p-acp dt n1 pp-f n2,
(15) doctrine (DIV2)
1914
Image 10
5186
whereas they were made in the Image of God. 2. Because this was an heresy long since condemned,
whereas they were made in the Image of God. 2. Because this was an heresy long since condemned,
cs pns32 vbdr vvn p-acp dt n1 pp-f np1. crd p-acp d vbds dt n1 av-j c-acp vvn,
(15) doctrine (DIV2)
1914
Image 10
5187
and with hatred cast out of the Church.
and with hatred cast out of the Church.
cc p-acp n1 vvd av pp-f dt n1.
(15) doctrine (DIV2)
1914
Image 10
5188
Fourthly, many Diuines, both of antient and modern Writers, haue declared themselues to be of the minde, that the soule comes from the parents by generation, per traducem, and that the parents doo beget the whole man, which consists of soule as well as body.
Fourthly, many Divines, both of ancient and modern Writers, have declared themselves to be of the mind, that the soul comes from the Parents by generation, per traducem, and that the Parents do beget the Whole man, which consists of soul as well as body.
ord, d n2-jn, d pp-f j cc j n2, vhb vvn px32 pc-acp vbi pp-f dt n1, cst dt n1 vvz p-acp dt n2 p-acp n1, fw-la fw-la, cc d dt n2 vdi vvi dt j-jn n1, r-crq vvz pp-f n1 c-acp av c-acp n1.
(15) doctrine (DIV2)
1915
Image 10
5189
Now, though it bee true, that this opinion hath had, and still hath great patrones,
Now, though it be true, that this opinion hath had, and still hath great patroness,
av, cs pn31 vbb j, cst d n1 vhz vhn, cc av vhz j n1,
(15) doctrine (DIV2)
1915
Image 10
5190
and that it may not be denied, but that it is defended with maruellous great appearance of reason and truth;
and that it may not be denied, but that it is defended with marvelous great appearance of reason and truth;
cc cst pn31 vmb xx vbi vvn, cc-acp cst pn31 vbz vvn p-acp j j n1 pp-f n1 cc n1;
(15) doctrine (DIV2)
1915
Image 10
5191
yet it is reiected, and hath been by the greater part of sound Diuines, and by reasons vnanswerable:
yet it is rejected, and hath been by the greater part of found Divines, and by Reasons unanswerable:
av pn31 vbz vvn, cc vhz vbn p-acp dt jc n1 pp-f j n2-jn, cc p-acp n2 j:
(15) doctrine (DIV2)
1915
Image 10
5192
for, if the soule come from the parents, then it must come either from the body of the parents, or from their soules.
for, if the soul come from the Parents, then it must come either from the body of the Parents, or from their Souls.
c-acp, cs dt n1 vvb p-acp dt n2, cs pn31 vmb vvi av-d p-acp dt n1 pp-f dt n2, cc p-acp po32 n2.
(15) doctrine (DIV2)
1915
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5193
Now, it is apparant, it cannot come from their bodies, 1. Because a bodily substance cannot beget a spirituall substance,
Now, it is apparent, it cannot come from their bodies, 1. Because a bodily substance cannot beget a spiritual substance,
av, pn31 vbz j, pn31 vmbx vvi p-acp po32 n2, crd p-acp dt j n1 vmbx vvi dt j n1,
(15) doctrine (DIV2)
1915
Image 10
5194
because it cannot deriue from it self that which it hath not. 2. Because the soule must consist of the foure elements, of which the body is compounded:
Because it cannot derive from it self that which it hath not. 2. Because the soul must consist of the foure elements, of which the body is compounded:
c-acp pn31 vmbx vvi p-acp pn31 n1 cst r-crq pn31 vhz xx. crd p-acp dt n1 vmb vvi pp-f dt crd n2, pp-f r-crq dt n1 vbz vvn:
(15) doctrine (DIV2)
1915
Image 10
5195
but, it is apparant, there are no bodily humours in the soule;
but, it is apparent, there Are no bodily humours in the soul;
cc-acp, pn31 vbz j, pc-acp vbr dx j n2 p-acp dt n1;
(15) doctrine (DIV2)
1915
Image 10
5196
for, it is not hot, nor cold, nor moist, nor dry. 3. Because nothing that is mortall, can beget a thing that is immortall, such as the soule hath been proued to be.
for, it is not hight, nor cold, nor moist, nor dry. 3. Because nothing that is Mortal, can beget a thing that is immortal, such as the soul hath been proved to be.
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(15) doctrine (DIV2)
1915
Image 10
5197
Nor can the soule come from the soule of the parents,
Nor can the soul come from the soul of the Parents,
ccx vmb dt n1 vvb p-acp dt n1 pp-f dt n2,
(15) doctrine (DIV2)
1916
Image 10
5198
First, because if it did, either the whole soule was deriued of the parents, or but a part of it.
First, Because if it did, either the Whole soul was derived of the Parents, or but a part of it.
ord, c-acp cs pn31 vdd, d dt j-jn n1 vbds vvn pp-f dt n2, cc p-acp dt n1 pp-f pn31.
(15) doctrine (DIV2)
1917
Image 10
5199
If the whole soule was deriued, then the parents should die: nor can a part of the soule bee deriueed, because the soule is indiuisible:
If the Whole soul was derived, then the Parents should die: nor can a part of the soul be deriueed, Because the soul is indivisible:
cs dt j-jn n1 vbds vvn, cs dt n2 vmd vvi: ccx vmb dt n1 pp-f dt n1 vbb av, c-acp dt n1 vbz j:
(15) doctrine (DIV2)
1917
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5200
there can be no partition in an essence which is simple and vncompounded. Secondly, wee knowe, that the Angels produce not Angels:
there can be no partition in an essence which is simple and uncompounded. Secondly, we know, that the Angels produce not Angels:
pc-acp vmb vbi dx n1 p-acp dt n1 r-crq vbz j cc j. ord, pns12 vvb, cst dt n2 vvb xx n2:
(15) doctrine (DIV2)
1917
Image 10
5201
nor can the soules of men produce soules, because they are spirits, as the Angels are.
nor can the Souls of men produce Souls, Because they Are spirits, as the Angels Are.
ccx vmb dt n2 pp-f n2 vvb n2, c-acp pns32 vbr n2, c-acp dt n2 vbr.
(15) doctrine (DIV2)
1918
Image 10
5202
Nor can the soule come from the whole man:
Nor can the soul come from the Whole man:
ccx vmb dt n1 vvb p-acp dt j-jn n1:
(15) doctrine (DIV2)
1919
Image 10
5203
First, because it is euident by experience, that after the parents haue done the work of generation, the first matter lies diuers daies in the womb;
First, Because it is evident by experience, that After the Parents have done the work of generation, the First matter lies diverse days in the womb;
ord, c-acp pn31 vbz j p-acp n1, cst p-acp dt n2 vhb vdn dt n1 pp-f n1, dt ord n1 vvz j n2 p-acp dt n1;
(15) doctrine (DIV2)
1920
Image 10
5204
in which, the parts of the body are secretly formed, before it haue life, or a liuing and quickning soule:
in which, the parts of the body Are secretly formed, before it have life, or a living and quickening soul:
p-acp r-crq, dt n2 pp-f dt n1 vbr av-jn vvn, c-acp pn31 vhi n1, cc dt j-vvg cc j-vvg n1:
(15) doctrine (DIV2)
1920
Image 10
5205
which is an euident demonstration, that from the parents comes nothing but the bodily substance, which is fashioned by degrees, to be a meet Tabernacle for the soule afterwards to bee infused into.
which is an evident demonstration, that from the Parents comes nothing but the bodily substance, which is fashioned by Degrees, to be a meet Tabernacle for the soul afterwards to be infused into.
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(15) doctrine (DIV2)
1920
Image 10
5206
Secondly, because if the parents did propagate the soule, they must propagate such a soule as at that time they had; which cannot bee:
Secondly, Because if the Parents did propagate the soul, they must propagate such a soul as At that time they had; which cannot be:
ord, c-acp cs dt n2 vdd vvi dt n1, pns32 vmb vvi d dt n1 c-acp p-acp d n1 pns32 vhd; r-crq vmbx vbi:
(15) doctrine (DIV2)
1921
Image 10
5207
for, then godly parents should deriue a soule to their children, which at the least in part was regenerate.
for, then godly Parents should derive a soul to their children, which At the least in part was regenerate.
c-acp, av j n2 vmd vvi dt n1 p-acp po32 n2, r-crq p-acp dt ds p-acp n1 vbds vvn.
(15) doctrine (DIV2)
1921
Image 10
5208
But this is euidently against all Scripture; all confessing, that the childe is born infected with originall sin.
But this is evidently against all Scripture; all confessing, that the child is born infected with original since.
p-acp d vbz av-j p-acp d n1; d vvg, cst dt n1 vbz vvn vvn p-acp j-jn n1.
(15) doctrine (DIV2)
1921
Image 10
5209
Thirdly, because it is contrary to the Scriptures; which acknowledge, that the soule was formed by God himself:
Thirdly, Because it is contrary to the Scriptures; which acknowledge, that the soul was formed by God himself:
ord, c-acp pn31 vbz j-jn p-acp dt n2; r-crq vvb, cst dt n1 vbds vvn p-acp np1 px31:
(15) doctrine (DIV2)
1922
Image 10
5210
which was true both of our first parent Adam, Gen. 2.7.
which was true both of our First parent Adam, Gen. 2.7.
r-crq vbds j av-d pp-f po12 ord n1 np1, np1 crd.
(15) doctrine (DIV2)
1922
Image 10
5211
and of the soules of all his posterity, which are expresly said to bee made by GOD, Esay 57. verse 16. Lastly, it remains then, that the soules come from God.
and of the Souls of all his posterity, which Are expressly said to be made by GOD, Isaiah 57. verse 16. Lastly, it remains then, that the Souls come from God.
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(15) doctrine (DIV2)
1922
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5214
It is true, that some haue imagined, that the soule of man was made of the substance of God,
It is true, that Some have imagined, that the soul of man was made of the substance of God,
pn31 vbz j, cst d vhb vvn, cst dt n1 pp-f n1 vbds vvn pp-f dt n1 pp-f np1,
(15) doctrine (DIV2)
1924
Image 10
5215
because it is said, GOD breathed into man the breath of life, Gen. 2.7. as if hee infused into him somewhat from himself, as a part of his diuine substance.
Because it is said, GOD breathed into man the breath of life, Gen. 2.7. as if he infused into him somewhat from himself, as a part of his divine substance.
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(15) doctrine (DIV2)
1924
Image 10
5216
And the Apostle Paul saith, Acts 17.18. We are the Progeny of God: and Saint Peter saith, We partake of the diuine Nature, 2. Pet. 1.4.
And the Apostle Paul Says, Acts 17.18. We Are the Progeny of God: and Saint Peter Says, We partake of the divine Nature, 2. Pet. 1.4.
cc dt n1 np1 vvz, n2 crd. pns12 vbr dt n1 pp-f np1: cc n1 np1 vvz, pns12 vvb pp-f dt j-jn n1, crd np1 crd.
(15) doctrine (DIV2)
1924
Image 10
5217
Now, this opinion cannot bee true, and was worthily condemned by the Fathers, as hereticall: for, Then man should bee God.
Now, this opinion cannot be true, and was worthily condemned by the Father's, as heretical: for, Then man should be God.
av, d n1 vmbx vbi j, cc vbds av-j vvn p-acp dt n2, c-acp j: c-acp, av n1 vmd vbi np1.
(15) doctrine (DIV2)
1925
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5218
For, whatsoeuer God begets from himself, is God: and therefore we say, Christ is God.
For, whatsoever God begets from himself, is God: and Therefore we say, christ is God.
p-acp, r-crq np1 vvz p-acp px31, vbz np1: cc av pns12 vvb, np1 vbz np1.
(15) doctrine (DIV2)
1926
Image 10
5219
Then some part of God's nature should bee infected with sinne and ignorance, and be damned in hell too;
Then Some part of God's nature should be infected with sin and ignorance, and be damned in hell too;
av d n1 pp-f npg1 n1 vmd vbi vvn p-acp n1 cc n1, cc vbi vvn p-acp n1 av;
(15) doctrine (DIV2)
1927
Image 10
5220
which is wonderfull blasphemous to beleeue. Now, for the places alleaged, That in Genes. 2. must be vnderstood figuratiuely:
which is wonderful blasphemous to believe. Now, for the places alleged, That in Genesis. 2. must be understood figuratively:
r-crq vbz j j pc-acp vvi. av, p-acp dt n2 vvd, cst p-acp zz. crd vmb vbi vvn av-j:
(15) doctrine (DIV2)
1927
Image 10
5221
for, God hath not properly breath;
for, God hath not properly breath;
c-acp, np1 vhz xx av-j vvi;
(15) doctrine (DIV2)
1928
Image 10
5222
but he meaneth, that God after a wonderfull manner did infuse the soule into the body.
but he means, that God After a wonderful manner did infuse the soul into the body.
cc-acp pns31 vvz, cst np1 p-acp dt j n1 vdd vvi dt n1 p-acp dt n1.
(15) doctrine (DIV2)
1928
Image 10
5223
And for the place in the Acts, we are said to be the progeny of God, not in regard of substance,
And for the place in the Acts, we Are said to be the progeny of God, not in regard of substance,
cc p-acp dt n1 p-acp dt n2, pns12 vbr vvn pc-acp vbi dt n1 pp-f np1, xx p-acp n1 pp-f n1,
(15) doctrine (DIV2)
1928
Image 10
5224
but in respect of resemblance in gifts, with which man's nature is adorned.
but in respect of resemblance in Gifts, with which Man's nature is adorned.
cc-acp p-acp n1 pp-f n1 p-acp n2, p-acp r-crq ng1 n1 vbz vvn.
(15) doctrine (DIV2)
1928
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5225
And for the place in Peter, we are said to partake of the diuine nature in the same sense,
And for the place in Peter, we Are said to partake of the divine nature in the same sense,
cc p-acp dt n1 p-acp np1, pns12 vbr vvn pc-acp vvi pp-f dt j-jn n1 p-acp dt d n1,
(15) doctrine (DIV2)
1928
Image 10
5226
namely, as we are qualified with gifts; as, wisdome, goodnes, holinesse, in some kinde of likenes of God.
namely, as we Are qualified with Gifts; as, Wisdom, Goodness, holiness, in Some kind of likeness of God.
av, c-acp pns12 vbr vvn p-acp n2; c-acp, n1, n1, n1, p-acp d n1 pp-f n1 pp-f np1.
(15) doctrine (DIV2)
1928
Image 10
5227
It remains then, that we are of God effectually, because God hath created our soules, and formed them in vs. This then is the truth, that God doth create the particular soule of euery man,
It remains then, that we Are of God effectually, Because God hath created our Souls, and formed them in us This then is the truth, that God does create the particular soul of every man,
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(15) doctrine (DIV2)
1929
Image 10
5228
and inhere it to the body, when it is formed and distinguished in the parts thereof. This may bee proued diuersly.
and inhere it to the body, when it is formed and distinguished in the parts thereof. This may be proved diversely.
cc av pn31 p-acp dt n1, c-crq pn31 vbz vvn cc vvn p-acp dt n2 av. d vmb vbi vvn av-j.
(15) doctrine (DIV2)
1929
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5229
First, it is cleer, it was so done with the soule of Adam: for, his body was already framed,
First, it is clear, it was so done with the soul of Adam: for, his body was already framed,
ord, pn31 vbz j, pn31 vbds av vdn p-acp dt n1 pp-f np1: p-acp, po31 n1 vbds av vvn,
(15) doctrine (DIV2)
1930
Image 10
5230
and then his soule breathed into him.
and then his soul breathed into him.
cc av po31 n1 vvn p-acp pno31.
(15) doctrine (DIV2)
1930
Image 10
5231
Now, if the soule of Eue, and of all others, had another manner of beginning than the creation of GOD, it would haue been mentioned in the Scriptures:
Now, if the soul of Eue, and of all Others, had Another manner of beginning than the creation of GOD, it would have been mentioned in the Scriptures:
av, cs dt n1 pp-f np1, cc pp-f d n2-jn, vhd j-jn n1 pp-f n1 cs dt n1 pp-f np1, pn31 vmd vhi vbn vvn p-acp dt n2:
(15) doctrine (DIV2)
1930
Image 10
5232
but that is no where mentioned. Secondly, Moses cals God the God of the spirits of all flesh, Numb. 16.22. and 27.16.
but that is no where mentioned. Secondly, Moses calls God the God of the spirits of all Flesh, Numb. 16.22. and 27.16.
cc-acp cst vbz dx c-crq vvn. ord, np1 vvz np1 dt n1 pp-f dt n2 pp-f d n1, j. crd. cc crd.
(15) doctrine (DIV2)
1930
Image 10
5233
Thirdly, Dauid saith, The Lord fashioneth the hearts of all men alike, Psalm. 33.15. It is GOD's work then to create the heart. Fourthly, Salomon saith, Eccles. 12.7. The body returns to the dust, and the soule to GOD that gaue it:
Thirdly, David Says, The Lord fashioneth the hearts of all men alike, Psalm. 33.15. It is GOD's work then to create the heart. Fourthly, Solomon Says, Eccles. 12.7. The body returns to the dust, and the soul to GOD that gave it:
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(15) doctrine (DIV2)
1932
Image 10
5235
As the body may be proued originally to bee of the earth, because it returns to dust:
As the body may be proved originally to be of the earth, Because it returns to dust:
p-acp dt n1 vmb vbi vvn av-j pc-acp vbi pp-f dt n1, c-acp pn31 vvz p-acp n1:
(15) doctrine (DIV2)
1933
Image 10
5236
so must the soule bee of God, because it returns to God which is said to haue giuen it.
so must the soul be of God, Because it returns to God which is said to have given it.
av vmb dt n1 vbi pp-f np1, c-acp pn31 vvz p-acp np1 r-crq vbz vvn pc-acp vhi vvn pn31.
(15) doctrine (DIV2)
1933
Image 10
5237
Fiftly, the Prophet Esay vseth this phrase concerning God, and in his name: The soules which I haue made, Esay 57.16. Doo you ask how the soule comes into the body? The Lord answers, I made it.
Fifty, the Prophet Isaiah uses this phrase Concerning God, and in his name: The Souls which I have made, Isaiah 57.16. Doo you ask how the soul comes into the body? The Lord answers, I made it.
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(15) doctrine (DIV2)
1934
Image 10
5238
Sixtly, the Prophet Ezechiel, shewing how man becoms a liuing creature, speaks thus: Thus saith the Lord to these bones:
Sixty, the Prophet Ezechiel, showing how man becomes a living creature, speaks thus: Thus Says the Lord to these bones:
ord, dt n1 np1, vvg c-crq n1 vvz dt j-vvg n1, vvz av: av vvz dt n1 p-acp d n2:
(15) doctrine (DIV2)
1935
Image 10
5239
I will cause a spirit to enter into them, and they shall liue, Ezech. 37.5. Seuenthly, the words of the Prophet Zacharie are yet more cleer. Thus saith the Lord:
I will cause a Spirit to enter into them, and they shall live, Ezekiel 37.5. Seuenthly, the words of the Prophet Zacharias Are yet more clear. Thus Says the Lord:
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(15) doctrine (DIV2)
1935
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5240
The Lord which spreads out the heauens, and foundeth the earth, and formed the spirit of man in him.
The Lord which spreads out the heavens, and foundeth the earth, and formed the Spirit of man in him.
dt n1 r-crq vvz av dt n2, cc vvz dt n1, cc vvd dt n1 pp-f n1 p-acp pno31.
(15) doctrine (DIV2)
1936
Image 10
5241
Out of these words it may be proued, that God created the soule of euery man,
Out of these words it may be proved, that God created the soul of every man,
av pp-f d n2 pn31 vmb vbi vvn, cst np1 vvd dt n1 pp-f d n1,
(15) doctrine (DIV2)
1936
Image 10
5242
and that it is his onely work. For, first, he saith expresly, God formed the spirit in man.
and that it is his only work. For, First, he Says expressly, God formed the Spirit in man.
cc cst pn31 vbz po31 j n1. p-acp, ord, pns31 vvz av-j, np1 vvd dt n1 p-acp n1.
(15) doctrine (DIV2)
1936
Image 10
5243
Secondly, this work of God is compared to two other works, viz. the spreading out of the heauens,
Secondly, this work of God is compared to two other works, viz. the spreading out of the heavens,
ord, d n1 pp-f np1 vbz vvn p-acp crd j-jn n2, n1 dt j-vvg av pp-f dt n2,
(15) doctrine (DIV2)
1936
Image 10
5244
and the laying of the foundation of the earth.
and the laying of the Foundation of the earth.
cc dt n-vvg pp-f dt n1 pp-f dt n1.
(15) doctrine (DIV2)
1936
Image 10
5245
Now, it is euident, that those two things hee did of himself, of nothing, without any means.
Now, it is evident, that those two things he did of himself, of nothing, without any means.
av, pn31 vbz j, cst d crd n2 pns31 vdd pp-f px31, pp-f pix, p-acp d n2.
(15) doctrine (DIV2)
1936
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5246
Lastly, that place in Hebr. 12.9. is most cleer. The words are these: Wee haue had the fathers of our flesh, which chastised vs, and we reuerenced them:
Lastly, that place in Hebrew 12.9. is most clear. The words Are these: we have had the Father's of our Flesh, which chastised us, and we reverenced them:
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(15) doctrine (DIV2)
1937
Image 10
5247
how much more should wee bee subiect to the Father of our spirits, and liue? Where is a manifest antithesis between the flesh and the Spirit;
how much more should we be Subject to the Father of our spirits, and live? Where is a manifest antithesis between the Flesh and the Spirit;
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(15) doctrine (DIV2)
1937
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5248
and the fathers of our flesh, and God the Father of our spirit: wee had our flesh from our parents, and our spirit from God.
and the Father's of our Flesh, and God the Father of our Spirit: we had our Flesh from our Parents, and our Spirit from God.
cc dt n2 pp-f po12 n1, cc np1 dt n1 pp-f po12 n1: pns12 vhd po12 n1 p-acp po12 n2, cc po12 n1 p-acp np1.
(15) doctrine (DIV2)
1937
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5249
I might adde the reason, taken from the manner of giuing of the soule of Christ:
I might add the reason, taken from the manner of giving of the soul of christ:
pns11 vmd vvi dt n1, vvn p-acp dt n1 pp-f vvg pp-f dt n1 pp-f np1:
(15) doctrine (DIV2)
1937
Image 10
5250
for, he was made in all things like to vs, sin onely excepted. Now, it is euident, that Christ's soule was not begot by carnall propagation;
for, he was made in all things like to us, sin only excepted. Now, it is evident, that Christ's soul was not begotten by carnal propagation;
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(15) doctrine (DIV2)
1937
Image 10
5251
and therefore it was created of God.
and Therefore it was created of God.
cc av pn31 vbds vvn pp-f np1.
(15) doctrine (DIV2)
1937
Image 10
5252
Obiect. Now, against this is strongly obiected, that, if the soule be created immediately of God,Object. Now, against this is strongly objected, that, if the soul be created immediately of God,
n1. av, p-acp d vbz av-j vvn, cst, cs dt n1 vbb vvn av-j pp-f np1,
(15) doctrine (DIV2)
1938
Image 10
5253
then it is created either pure, or sinfull;
then it is created either pure, or sinful;
cs pn31 vbz vvn d j, cc j;
(15) doctrine (DIV2)
1938
Image 10
5254
if pure, then how is it, that the soule is guilty of originall sinne? if impure,
if pure, then how is it, that the soul is guilty of original sin? if impure,
cs j, av q-crq vbz pn31, cst dt n1 vbz j pp-f j-jn n1? cs j,
(15) doctrine (DIV2)
1938
Image 10
5255
then how can it be auoided, but that God must be the Author of sin?
then how can it be avoided, but that God must be the Author of since?
av q-crq vmb pn31 vbi vvn, cc-acp cst np1 vmb vbi dt n1 pp-f n1?
(15) doctrine (DIV2)
1938
Image 10
5256
Answer. This reason draue diuerse of the Fathers in the time of Hierome, especially the Western Fathers, to beleeue, that the soule was propagated from the parents:Answer. This reason drove diverse of the Father's in the time of Jerome, especially the Western Father's, to believe, that the soul was propagated from the Parents:
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(15) doctrine (DIV2)
1939
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5257
and Saint Augustine is doubtfull which opinion to take to, the inconueniences of each opinion seemed so great.
and Saint Augustine is doubtful which opinion to take to, the inconveniences of each opinion seemed so great.
cc n1 np1 vbz j r-crq n1 pc-acp vvi p-acp, dt n2 pp-f d n1 vvd av j.
(15) doctrine (DIV2)
1939
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5258
But, other Diuines answer this obiection in this manner:
But, other Divines answer this objection in this manner:
p-acp, j-jn n2-jn vvi d n1 p-acp d n1:
(15) doctrine (DIV2)
1940
Image 10
5259
First, that the soule is created of God, pure, but ioined to a body conceiued in sinne:
First, that the soul is created of God, pure, but joined to a body conceived in sin:
ord, cst dt n1 vbz vvn pp-f np1, j, cc-acp vvd p-acp dt n1 vvd p-acp n1:
(15) doctrine (DIV2)
1941
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5260
which is no iniustice in God, because hee deliuers the soule but into such an estate as man had cast himself into by his owne wilfull sinne, bringing this corruption not onely vpon himself,
which is no injustice in God, Because he delivers the soul but into such an estate as man had cast himself into by his own wilful sin, bringing this corruption not only upon himself,
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(15) doctrine (DIV2)
1941
Image 10
5261
but vpon all his posterity, who fell in him.
but upon all his posterity, who fell in him.
cc-acp p-acp d po31 n1, r-crq vvd p-acp pno31.
(15) doctrine (DIV2)
1941
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5262
Hee, by agreement with GOD, being as the common sort of mankinde, was with him to stand or fall, in that generall respect.
He, by agreement with GOD, being as the Common sort of mankind, was with him to stand or fallen, in that general respect.
pns31, p-acp n1 p-acp np1, vbg p-acp dt j n1 pp-f n1, vbds p-acp pno31 pc-acp vvi cc vvi, p-acp cst j n1.
(15) doctrine (DIV2)
1941
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5263
Nor may it be doubted, but that the body may work vpon the soule:
Nor may it be doubted, but that the body may work upon the soul:
ccx vmb pn31 vbi vvn, cc-acp cst dt n1 vmb vvi p-acp dt n1:
(15) doctrine (DIV2)
1941
Image 10
5264
as we see by experience, when the body is full of cholerick humours, it inclines the soule to anger;
as we see by experience, when the body is full of choleric humours, it inclines the soul to anger;
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(15) doctrine (DIV2)
1941
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and so when the body is burdened with melancholy humours, it euidently makes sadnes euen in the very minde, &c. Another answer may be this: God creates the soule pure;
and so when the body is burdened with melancholy humours, it evidently makes sadness even in the very mind, etc. another answer may be this: God creates the soul pure;
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(15) doctrine (DIV2)
1941
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5266
but yet that soule is guilty of owing, though not of dooing;
but yet that soul is guilty of owing, though not of doing;
cc-acp av d n1 vbz j pp-f vvg, cs xx pp-f vdg;
(15) doctrine (DIV2)
1942
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5267
debendi, though not agendi: it is charged with the debt of Adam, as children may be charged with their fathers debts.debendi, though not agendi: it is charged with the debt of Adam, as children may be charged with their Father's debts.
fw-la, c-acp xx fw-la: pn31 vbz vvn p-acp dt n1 pp-f np1, p-acp n2 vmb vbi vvn p-acp po32 ng1 n2.
(15) doctrine (DIV2)
1942
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5268
Now, this is one part of originall sinne.
Now, this is one part of original sin.
av, d vbz crd n1 pp-f j-jn n1.
(15) doctrine (DIV2)
1942
Image 10
5269
As for the other of corrupt inclination, it is to answer modestly, if we say we vnderstand not, being assured of two things:
As for the other of corrupt inclination, it is to answer modestly, if we say we understand not, being assured of two things:
p-acp p-acp dt n-jn pp-f j n1, pn31 vbz pc-acp vvi av-j, cs pns12 vvb pns12 vvb xx, vbg vvn pp-f crd n2:
(15) doctrine (DIV2)
1942
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5270
The one, that God is the Father of spirits; and the other, that all men are infected with sinne from the womb.
The one, that God is the Father of spirits; and the other, that all men Are infected with sin from the womb.
dt pi, cst np1 vbz dt n1 pp-f n2; cc dt n-jn, cst d n2 vbr vvn p-acp n1 p-acp dt n1.
(15) doctrine (DIV2)
1942
Image 10
5271
Both are to bee beleeued, though in this life we cannot explicate it:
Both Are to be believed, though in this life we cannot explicate it:
av-d vbr pc-acp vbi vvn, cs p-acp d n1 pns12 vmbx vvi pn31:
(15) doctrine (DIV2)
1942
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5272
and what hurt is it if wee bee ignorant how sinne entred into our natures, seeing it concerns vs to knowe it is there,
and what hurt is it if we be ignorant how sin entered into our nature's, seeing it concerns us to know it is there,
cc r-crq n1 vbz pn31 cs pns12 vbb j c-crq n1 vvd p-acp po12 n2, vvg pn31 vvz pno12 pc-acp vvi pn31 vbz a-acp,
(15) doctrine (DIV2)
1942
Image 10
5273
and to learn how to get our natures recouered?
and to Learn how to get our nature's recovered?
cc pc-acp vvi c-crq pc-acp vvi po12 n2 vvn?
(15) doctrine (DIV2)
1942
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5274
Obiection 2. Other liuing creatures beget the like to themselues, both in body, and in soule too:Objection 2. Other living creatures beget the like to themselves, both in body, and in soul too:
n1 crd av-jn j-vvg n2 vvb dt j p-acp px32, av-d p-acp n1, cc p-acp n1 av:
(15) doctrine (DIV2)
1943
Image 10
5275
and therefore by this doctrine, men should bee more vnable and vnperfect than any liuing creature.
and Therefore by this Doctrine, men should be more unable and unperfect than any living creature.
cc av p-acp d n1, n2 vmd vbi av-dc j cc j cs d j-vvg n1.
(15) doctrine (DIV2)
1943
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5276
For, if hee doo begette but onely the body, he doth not beget one in specie like to himself.
For, if he do beget but only the body, he does not beget one in specie like to himself.
p-acp, cs pns31 vdb vvi cc-acp av-j dt n1, pns31 vdz xx vvi crd p-acp fw-la av-j p-acp px31.
(15) doctrine (DIV2)
1943
Image 10
5277
Answer. Though GOD create the soule, yet it followes not, but that it may bee truely said, that man begets a man,Answer. Though GOD create the soul, yet it follows not, but that it may be truly said, that man begets a man,
n1. cs np1 vvb dt n1, av pn31 vvz xx, cc-acp cst pn31 vmb vbi av-j vvn, cst n1 vvz dt n1,
(15) doctrine (DIV2)
1944
Image 10
5278
and that hee is not more vnperfect in generation than any other creature: for, First, the Virgin Mary did bear Christ man in her womb:
and that he is not more unperfect in generation than any other creature: for, First, the Virgae Marry did bear christ man in her womb:
cc cst pns31 vbz xx av-dc j p-acp n1 cs d j-jn n1: c-acp, ord, dt n1 uh vdd vvi np1 n1 p-acp po31 n1:
(15) doctrine (DIV2)
1944
Image 10
5517
and they shine in the whole body, according as their passages are more or lesse open.
and they shine in the Whole body, according as their passages Are more or less open.
cc pns32 vvb p-acp dt j-jn n1, vvg p-acp po32 n2 vbr n1 cc av-dc j.
(15) doctrine (DIV2)
2010
Image 10
5279
and Christ man is said to bee of the seed of the Virgin, and yet his soule was created of God, as hath been shewed before.
and christ man is said to be of the seed of the Virgae, and yet his soul was created of God, as hath been showed before.
cc np1 n1 vbz vvn pc-acp vbi pp-f dt n1 pp-f dt n1, cc av po31 n1 vbds vvn pp-f np1, c-acp vhz vbn vvn a-acp.
(15) doctrine (DIV2)
1945
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5280
Secondly, though there bee some dissimilitude in the generation of man, and of a beast, yet it doth not follow, that man is more vnperfect. As for instance:
Secondly, though there be Some dissimilitude in the generation of man, and of a beast, yet it does not follow, that man is more unperfect. As for instance:
ord, cs pc-acp vbb d n1 p-acp dt n1 pp-f n1, cc pp-f dt n1, av pn31 vdz xx vvi, cst n1 vbz av-dc j. p-acp p-acp n1:
(15) doctrine (DIV2)
1946
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5281
The beast begettes his young, and brings him forth strong, couered with a hide, able to feed himselfe presently, full of leaping, and other actions:
The beast begettes his young, and brings him forth strong, covered with a hide, able to feed himself presently, full of leaping, and other actions:
dt n1 n2 po31 j, cc vvz pno31 av j, vvn p-acp dt n1, j pc-acp vvi px31 av-j, j pp-f vvg, cc j-jn n2:
(15) doctrine (DIV2)
1946
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5282
But man brings foorth an Infant, weak, crying, naked, vnable to feede it selfe.
But man brings forth an Infant, weak, crying, naked, unable to feed it self.
cc-acp n1 vvz av dt n1, j, vvg, j, j-u pc-acp vvi pn31 n1.
(15) doctrine (DIV2)
1946
Image 10
5283
What, is man therefore more vnperfect? No. For, the perfection of generation doth not consist of these things, or in these things.
What, is man Therefore more unperfect? No. For, the perfection of generation does not consist of these things, or in these things.
q-crq, vbz n1 av av-dc j? uh-dx p-acp, dt n1 pp-f n1 vdz xx vvi pp-f d n2, cc p-acp d n2.
(15) doctrine (DIV2)
1946
Image 10
5284
For heere man excels all other liuing creatures in the world in generation, because hee is Gods instrument for the begetting of a body fit to be vnited to such a soule.
For Here man excels all other living creatures in the world in generation, Because he is God's Instrument for the begetting of a body fit to be united to such a soul.
p-acp av n1 vvz d j-jn j-vvg n2 p-acp dt n1 p-acp n1, c-acp pns31 vbz ng1 n1 p-acp dt n-vvg pp-f dt n1 j pc-acp vbi vvn p-acp d dt n1.
(15) doctrine (DIV2)
1946
Image 10
5285
God also doth heereby commend the generation of man, and dignify it, that hee is pleased so to work in mans generation,
God also does hereby commend the generation of man, and dignify it, that he is pleased so to work in men generation,
np1 av vdz av vvi dt n1 pp-f n1, cc vvi pn31, cst pns31 vbz vvn av pc-acp vvi p-acp ng1 n1,
(15) doctrine (DIV2)
1946
Image 10
5286
as he doth not in any other creature, vouchsafing to giue vnto mans generation such an admirable soule to his body.
as he does not in any other creature, vouchsafing to give unto men generation such an admirable soul to his body.
c-acp pns31 vdz xx p-acp d j-jn n1, vvg pc-acp vvi p-acp ng1 n1 d dt j n1 p-acp po31 n1.
(15) doctrine (DIV2)
1946
Image 10
5287
For, therefore was the creation of the first man more excellent then the creation of other creatures,
For, Therefore was the creation of the First man more excellent then the creation of other creatures,
p-acp, av vbds dt n1 pp-f dt ord n1 dc j cs dt n1 pp-f j-jn n2,
(15) doctrine (DIV2)
1946
Image 10
5288
because God, hauing framed his body of the dust of the earth, did infuse such a soule into him.
Because God, having framed his body of the dust of the earth, did infuse such a soul into him.
c-acp np1, vhg vvn po31 n1 pp-f dt n1 pp-f dt n1, vdd vvi d dt n1 p-acp pno31.
(15) doctrine (DIV2)
1946
Image 10
5289
Obiect. It is a peeuish obiection that some make thus:Object. It is a peevish objection that Some make thus:
n1. pn31 vbz dt j n1 cst d vvb av:
(15) doctrine (DIV2)
1947
Image 10
5290
If God create the soule in all men, then when any is born of Adulterie, God should cooperate with the adulterer,
If God create the soul in all men, then when any is born of Adultery, God should cooperate with the adulterer,
cs np1 vvb dt n1 p-acp d n2, av c-crq d vbz vvn pp-f n1, np1 vmd vvi p-acp dt n1,
(15) doctrine (DIV2)
1947
Image 10
5291
and so be either the Author, or the approuer of the sin, that will giue the soule to such a wicked generation. Solut. Some answer thus:
and so be either the Author, or the approver of the since, that will give the soul to such a wicked generation. Solut some answer thus:
cc av vbb d dt n1, cc dt n1 pp-f dt n1, cst vmb vvi dt n1 p-acp d dt j n1. np1 d n1 av:
(15) doctrine (DIV2)
1947
Image 10
5292
that God is not the author or approuer, because out of euill he onely workes good for his owne glory.
that God is not the author or approver, Because out of evil he only works good for his own glory.
cst np1 vbz xx dt n1 cc n1, c-acp av pp-f n-jn pns31 av-j vvz j p-acp po31 d n1.
(15) doctrine (DIV2)
1948
Image 10
5293
Others answer, That God onely cooperates with the action, not with the sinne of the action,
Others answer, That God only cooperates with the actium, not with the sin of the actium,
ng2-jn vvb, cst np1 av-j vvz p-acp dt n1, xx p-acp dt n1 pp-f dt n1,
(15) doctrine (DIV2)
1949
Image 10
5294
or the euill of the action, or the euill which is in the will of the agents.
or the evil of the actium, or the evil which is in the will of the agents.
cc dt n-jn pp-f dt n1, cc dt n-jn r-crq vbz p-acp dt n1 pp-f dt n2.
(15) doctrine (DIV2)
1949
Image 10
5295
But the best answer is theirs, that answer by a similitude thus:
But the best answer is theirs, that answer by a similitude thus:
p-acp dt js n1 vbz png32, cst vvb p-acp dt n1 av:
(15) doctrine (DIV2)
1950
Image 10
5296
The earth hath receiued her nature and vigour from God, to nourish and bring foorth the seed that is cast into it, without difference,
The earth hath received her nature and vigour from God, to nourish and bring forth the seed that is cast into it, without difference,
dt n1 vhz vvn po31 n1 cc n1 p-acp np1, pc-acp vvi cc vvi av dt n1 cst vbz vvn p-acp pn31, p-acp n1,
(15) doctrine (DIV2)
1950
Image 10
5297
whether the seed bee lawfully taken out of the barne, or stolne by fraud.
whither the seed be lawfully taken out of the bairn, or stolen by fraud.
cs dt n1 vbb av-j vvn av pp-f dt n1, cc vvn p-acp n1.
(15) doctrine (DIV2)
1950
Image 10
5298
The stolne graine doth not cease to growe in the earth, nor is it to bee expected, that nature should cast out such seed,
The stolen grain does not cease to grow in the earth, nor is it to be expected, that nature should cast out such seed,
dt j-vvn n1 vdz xx vvi pc-acp vvi p-acp dt n1, ccx vbz pn31 pc-acp vbi vvn, cst n1 vmd vvi av d n1,
(15) doctrine (DIV2)
1950
Image 10
5299
and yet the earth doth not iustifie the action of him that stole the grain:
and yet the earth does not justify the actium of him that stole the grain:
cc av dt n1 vdz xx vvi dt n1 pp-f pno31 cst vvd dt n1:
(15) doctrine (DIV2)
1950
Image 10
5641
and made more to loue God, and trust in him;
and made more to love God, and trust in him;
cc vvd av-dc p-acp n1 np1, cc vvi p-acp pno31;
(15) doctrine (DIV2)
2042
Image 10
5300
so is it with God that works according to the grounds of nature, and his owne decree and prouidence.
so is it with God that works according to the grounds of nature, and his own Decree and providence.
av vbz pn31 p-acp np1 cst vvz vvg p-acp dt n2 pp-f n1, cc po31 d n1 cc n1.
(15) doctrine (DIV2)
1950
Image 10
5301
He is not to be blamed for the euill of the action, when he works according to the rules of nature,
He is not to be blamed for the evil of the actium, when he works according to the rules of nature,
pns31 vbz xx pc-acp vbi vvn p-acp dt n-jn pp-f dt n1, c-crq pns31 vvz vvg p-acp dt n2 pp-f n1,
(15) doctrine (DIV2)
1950
Image 10
5302
and will glorifie himselfe by raising a frame of good out of that which by men was ill done.
and will Glorify himself by raising a frame of good out of that which by men was ill done.
cc vmb vvi px31 p-acp vvg dt n1 pp-f j av pp-f d r-crq p-acp n2 vbds j-jn vdn.
(15) doctrine (DIV2)
1950
Image 10
5303
Obiect 4. Wee see, that children resemble the vertues or vices of their parents;Object 4. we see, that children resemble the Virtues or vices of their Parents;
n1 crd pns12 vvb, cst n2 vvb dt n2 cc n2 pp-f po32 n2;
(15) doctrine (DIV2)
1951
Image 10
5304
and therefore as from the bodies of their parents they receiue a likenes to them in body:
and Therefore as from the bodies of their Parents they receive a likeness to them in body:
cc av c-acp p-acp dt n2 pp-f po32 n2 pns32 vvb dt n1 p-acp pno32 p-acp n1:
(15) doctrine (DIV2)
1951
Image 10
5305
so is it, that from their soules they receiue this similitude of their vertues or vices.
so is it, that from their Souls they receive this similitude of their Virtues or vices.
av vbz pn31, cst p-acp po32 n2 pns32 vvb d n1 pp-f po32 n2 cc n2.
(15) doctrine (DIV2)
1951
Image 10
5306
Solut. Experience shewes, that this is not alwaies true. For many children haue no resemblance in them of their parents qualities.Solut Experience shows, that this is not always true. For many children have no resemblance in them of their Parents qualities.
np1 n1 vvz, cst d vbz xx av j. p-acp d n2 vhb dx n1 p-acp pno32 pp-f po32 n2 n2.
(15) doctrine (DIV2)
1952
Image 10
5307
Secondly, where this is true, it is not because their soules are deriued from the soules of their parents, but they haue it from the bodies of their parents:
Secondly, where this is true, it is not Because their Souls Are derived from the Souls of their Parents, but they have it from the bodies of their Parents:
ord, c-crq d vbz j, pn31 vbz xx c-acp po32 n2 vbr vvn p-acp dt n2 pp-f po32 n2, p-acp pns32 vhb pn31 p-acp dt n2 pp-f po32 n2:
(15) doctrine (DIV2)
1952
Image 10
5308
For the soule after suffers from the sympathy with the body, as by reason of certaine humours in the bodies of parents, that incite wrath or griefe,
For the soul After suffers from the Sympathy with the body, as by reason of certain humours in the bodies of Parents, that incite wrath or grief,
c-acp dt n1 c-acp vvz p-acp dt n1 p-acp dt n1, c-acp p-acp n1 pp-f j n2 p-acp dt n2 pp-f n2, cst vvb n1 cc n1,
(15) doctrine (DIV2)
1952
Image 10
5309
or lust, or the like, may come infection to the childe, but not from their soules.
or lust, or the like, may come infection to the child, but not from their Souls.
cc n1, cc dt j, vmb vvi n1 p-acp dt n1, cc-acp xx p-acp po32 n2.
(15) doctrine (DIV2)
1952
Image 10
5310
Thirdly, rather the Argument may be retorted vpon them, that in asmuch as the soules of all children are not like in qualities to the soules of their parents, that therefore they receiue not their soules from their parents.
Thirdly, rather the Argument may be retorted upon them, that in as as the Souls of all children Are not like in qualities to the Souls of their Parents, that Therefore they receive not their Souls from their Parents.
ord, av dt n1 vmb vbi vvn p-acp pno32, cst p-acp av c-acp dt n2 pp-f d n2 vbr xx av-j p-acp n2 p-acp dt n2 pp-f po32 n2, cst av pns32 vvb xx po32 n2 p-acp po32 n2.
(15) doctrine (DIV2)
1952
Image 10
5311
Obiect. 5. Genesis 9. Leuit. 17. The soule is said to bee in the blood: Now it is euident, that the blood is from the parents.Object. 5. Genesis 9. Levites 17. The soul is said to be in the blood: Now it is evident, that the blood is from the Parents.
n1. crd n1 crd np1 crd dt n1 vbz vvn pc-acp vbi p-acp dt n1: av pn31 vbz j, cst dt n1 vbz p-acp dt n2.
(15) doctrine (DIV2)
1953
Image 10
5312
Solut. The soule is in the blood, but how? By the effect of it, which is life:Solut The soul is in the blood, but how? By the Effect of it, which is life:
np1 dt n1 vbz p-acp dt n1, cc-acp q-crq? p-acp dt n1 pp-f pn31, r-crq vbz n1:
(15) doctrine (DIV2)
1954
Image 10
5313
otherwise the soule is neither deuoured in the bloud, nor depends vpon it in it selfe.
otherwise the soul is neither devoured in the blood, nor depends upon it in it self.
av dt n1 vbz av-dx vvn p-acp dt n1, ccx vvz p-acp pn31 p-acp pn31 n1.
(15) doctrine (DIV2)
1954
Image 10
5314
Obiect. 6. It is said, Genes. 2. That God rested from all his works.Object. 6. It is said, Genesis. 2. That God rested from all his works.
n1. crd pn31 vbz vvn, np1. crd cst np1 vvd p-acp d po31 n2.
(15) doctrine (DIV2)
1955
Image 10
5315
Now if hee did daily create newe soules, then hee rested not from all his works, but continues creation still.
Now if he did daily create new Souls, then he rested not from all his works, but continues creation still.
av cs pns31 vdd av-j vvi j n2, cs pns31 vvd xx p-acp d po31 n2, cc-acp vvz n1 av.
(15) doctrine (DIV2)
1955
Image 10
5316
Solut. The meaning of Moses cannot bee, that God rested simply from all creation.Solut The meaning of Moses cannot be, that God rested simply from all creation.
np1 dt n1 pp-f np1 vmbx vbi, cst np1 vvd av-j p-acp d n1.
(15) doctrine (DIV2)
1956
Image 10
5317
For then it must needes follow too, that the soule of Christ was not created ▪ but propagated: which cannot bee true.
For then it must needs follow too, that the soul of christ was not created ▪ but propagated: which cannot be true.
p-acp av pn31 vmb av vvi av, cst dt n1 pp-f np1 vbds xx j-vvn ▪ cc-acp vvn: r-crq vmbx vbi j.
(15) doctrine (DIV2)
1956
Image 10
5318
But his meaning is, that he rested from creation of things in specie ; hee made no more newe sorts of things.
But his meaning is, that he rested from creation of things in specie; he made no more new sorts of things.
p-acp po31 n1 vbz, cst pns31 vvd p-acp n1 pp-f n2 p-acp fw-la; pns31 vvd av-dx av-dc j n2 pp-f n2.
(15) doctrine (DIV2)
1956
Image 10
5319
That hinders not creation in indiuiduo, which is a work of God, preseruing those sorts hee had made at the first, by creating successiuely a new supply,
That hinders not creation in indiuiduo, which is a work of God, preserving those sorts he had made At the First, by creating successively a new supply,
cst vvz xx n1 p-acp fw-la, r-crq vbz dt n1 pp-f np1, vvg d n2 pns31 vhd vvn p-acp dt ord, p-acp vvg av-j dt j n1,
(15) doctrine (DIV2)
1956
Image 10
5760
and auoid contention by all meanes, rather suffering wrong then proue quarelsome, Heb. 12.14.
and avoid contention by all means, rather suffering wrong then prove quarrelsome, Hebrew 12.14.
cc vvi n1 p-acp d n2, av-c n1 vvb av vvi j, np1 crd.
(16) doctrine (DIV2)
2072
Image 10
5320
as in this case of the soules of men. That God did not rest absolutely, is plaine by the words of our Sauiour Christ:
as in this case of the Souls of men. That God did not rest absolutely, is plain by the words of our Saviour christ:
c-acp p-acp d n1 pp-f dt n2 pp-f n2. cst np1 vdd xx vvi av-j, vbz j p-acp dt n2 pp-f po12 n1 np1:
(15) doctrine (DIV2)
1956
Image 10
5321
My Father worketh hitherto, and I work, Iohn 5. Fiftly, hitherto of the Originall of the Soule:
My Father works hitherto, and I work, John 5. Fifty, hitherto of the Original of the Soul:
po11 n1 vvz av, cc pns11 vvb, np1 crd ord, av pp-f dt j-jn pp-f dt n1:
(15) doctrine (DIV2)
1956
Image 10
5322
The vnion of the soule with the body followes, which is a consideration of no lesse difficulty,
The Union of the soul with the body follows, which is a consideration of no less difficulty,
dt n1 pp-f dt n1 p-acp dt n1 vvz, r-crq vbz dt n1 pp-f dx dc n1,
(15) doctrine (DIV2)
1957
Image 10
5323
then the former, no lesse needfull to be knowne, no lesse certaine.
then the former, no less needful to be known, no less certain.
cs dt j, av-dx av-dc j pc-acp vbi vvn, av-dx av-dc j.
(15) doctrine (DIV2)
1957
Image 10
5324
That it is vnited to the body, so as to make it one man, is apparanti by the words of God in the creation:
That it is united to the body, so as to make it one man, is apparanti by the words of God in the creation:
cst pn31 vbz vvn p-acp dt n1, av c-acp pc-acp vvi pn31 crd n1, vbz fw-la p-acp dt n2 pp-f np1 p-acp dt n1:
(15) doctrine (DIV2)
1957
Image 10
5325
Hee breathed into him the breath of liues, and so Adam became a liuing soule:
He breathed into him the breath of lives, and so Adam became a living soul:
pns31 vvd p-acp pno31 dt n1 pp-f n2, cc av np1 vvd dt j-vvg n1:
(15) doctrine (DIV2)
1957
Image 10
5326
Hee became then a man, or a liuing creature, distinct from other creatures, vpon his coniunction of the soule with the body.
He became then a man, or a living creature, distinct from other creatures, upon his conjunction of the soul with the body.
pns31 vvd av dt n1, cc dt j-vvg n1, j p-acp j-jn n2, p-acp po31 n1 pp-f dt n1 p-acp dt n1.
(15) doctrine (DIV2)
1957
Image 10
5327
And by this vnion with the body, doth the Spirit of man differ from the Angels, who are Spirits separate,
And by this Union with the body, does the Spirit of man differ from the Angels, who Are Spirits separate,
cc p-acp d n1 p-acp dt n1, vdz dt n1 pp-f n1 vvi p-acp dt n2, r-crq vbr n2 vvi,
(15) doctrine (DIV2)
1957
Image 10
5328
and such as exist without relation to a body:
and such as exist without Relation to a body:
cc d c-acp vvi p-acp n1 p-acp dt n1:
(15) doctrine (DIV2)
1957
Image 10
5329
wheras the soul of man, in the creation of it, and the disposition of it also, tends vnto this coniunction with the body,
whereas the soul of man, in the creation of it, and the disposition of it also, tends unto this conjunction with the body,
cs dt n1 pp-f n1, p-acp dt n1 pp-f pn31, cc dt n1 pp-f pn31 av, vvz p-acp d n1 p-acp dt n1,
(15) doctrine (DIV2)
1957
Image 10
5330
and doth not fully exercise it selfe liuing without the body;
and does not Fully exercise it self living without the body;
cc vdz xx av-j vvi pn31 n1 vvg p-acp dt n1;
(15) doctrine (DIV2)
1957
Image 10
5331
and that is the reason, why man is not absolutely perfect after death in his soule, till the day of Iudgement:
and that is the reason, why man is not absolutely perfect After death in his soul, till the day of Judgement:
cc d vbz dt n1, q-crq n1 vbz xx av-j j p-acp n1 p-acp po31 n1, c-acp dt n1 pp-f n1:
(15) doctrine (DIV2)
1957
Image 10
5332
For though the soule doe enioy an estate free fron sinne, or paine, or misery:
For though the soul do enjoy an estate free fron sin, or pain, or misery:
c-acp cs dt n1 vdb vvi dt n1 j n1 n1, cc n1, cc n1:
(15) doctrine (DIV2)
1957
Image 10
5333
yet two of the faculties of the soul are without exercise, till it bee vnited againe to the body, viz. the faculties of vegetation,
yet two of the faculties of the soul Are without exercise, till it be united again to the body, viz. the faculties of vegetation,
av crd pp-f dt n2 pp-f dt n1 vbr p-acp n1, c-acp pn31 vbb vvn av p-acp dt n1, n1 dt n2 pp-f n1,
(15) doctrine (DIV2)
1957
Image 10
5334
and sense, which cannot bee exercised but in the body.
and sense, which cannot be exercised but in the body.
cc n1, r-crq vmbx vbi vvn cc-acp p-acp dt n1.
(15) doctrine (DIV2)
1957
Image 10
5335
The manner how the soule is vnited to the body, is full of difficulty to expresse:
The manner how the soul is united to the body, is full of difficulty to express:
dt n1 c-crq dt n1 vbz vvn p-acp dt n1, vbz j pp-f n1 pc-acp vvi:
(15) doctrine (DIV2)
1958
Image 10
5336
The question is, whether the soule work vpon the body from without, and so is by that means ioyned to it,
The question is, whither the soul work upon the body from without, and so is by that means joined to it,
dt n1 vbz, cs dt n1 vvb p-acp dt n1 p-acp a-acp, cc av vbz p-acp d n2 vvn p-acp pn31,
(15) doctrine (DIV2)
1958
Image 10
5337
or whether it be placed in the body, and work there, and from thence. This later is the truth:
or whither it be placed in the body, and work there, and from thence. This later is the truth:
cc cs pn31 vbb vvn p-acp dt n1, cc vvi a-acp, cc p-acp av. d jc vbz dt n1:
(15) doctrine (DIV2)
1958
Image 10
5338
for, the soul doth not work from without, which I shew by a comparison. The light & the eye are ioyned together in seeing;
for, the soul does not work from without, which I show by a comparison. The Light & the eye Are joined together in seeing;
c-acp, dt n1 vdz xx vvi p-acp p-acp, r-crq pns11 vvb p-acp dt n1. dt n1 cc dt n1 vbr vvn av p-acp vvg;
(15) doctrine (DIV2)
1958
Image 10
5339
but how? The light, from without, extends it self to the eye, and so is ioyned to it:
but how? The Light, from without, extends it self to the eye, and so is joined to it:
cc-acp q-crq? dt n1, p-acp p-acp, vvz pn31 n1 p-acp dt n1, cc av vbz vvn p-acp pn31:
(15) doctrine (DIV2)
1958
Image 10
5340
so is not the soule ioyned to the body, but is seated within the body; which appears so, partly by experience:
so is not the soul joined to the body, but is seated within the body; which appears so, partly by experience:
av vbz xx dt n1 vvn p-acp dt n1, cc-acp vbz vvn p-acp dt n1; r-crq vvz av, av p-acp n1:
(15) doctrine (DIV2)
1958
Image 10
5341
for, wee may all perceiue, that our thoughts, reason, will, affections, &c. doo discouer themselues within vs;
for, we may all perceive, that our thoughts, reason, will, affections, etc. do discover themselves within us;
c-acp, pns12 vmb d vvi, cst po12 n2, n1, n1, n2, av vdb vvi px32 p-acp pno12;
(15) doctrine (DIV2)
1958
Image 10
5342
and it is manifest, that God infused the soule, not vpon the body, but into the body, seating it within vs. The soule, then, is within the body, and so ioyned to it;
and it is manifest, that God infused the soul, not upon the body, but into the body, seating it within us The soul, then, is within the body, and so joined to it;
cc pn31 vbz j, cst np1 vvd dt n1, xx p-acp dt n1, cc-acp p-acp dt n1, vvg pn31 p-acp pno12 dt n1, av, vbz p-acp dt n1, cc av vvn p-acp pn31;
(15) doctrine (DIV2)
1958
Image 10
5343
but how? Diuines haue sought out diuerse similitudes to expresse their mindes. And first to shew how it is not ioyned:
but how? Divines have sought out diverse Similitudes to express their minds. And First to show how it is not joined:
cc-acp q-crq? n2-jn vhb vvn av j n2 pc-acp vvi po32 n2. cc ord pc-acp vvi c-crq pn31 vbz xx vvn:
(15) doctrine (DIV2)
1959
Image 10
5344
First, not as water, and the vessell that holds it, are ioyned by contact, or touching one another:
First, not as water, and the vessel that holds it, Are joined by contact, or touching one Another:
ord, xx p-acp n1, cc dt n1 cst vvz pn31, vbr vvn p-acp n1, cc vvg pi j-jn:
(15) doctrine (DIV2)
1960
Image 10
5345
for, the soule is not a bodily substance, and therefore cannot be ioyned by touching;
for, the soul is not a bodily substance, and Therefore cannot be joined by touching;
c-acp, dt n1 vbz xx dt j n1, cc av vmbx vbi vvn p-acp vvg;
(15) doctrine (DIV2)
1960
Image 10
5346
nor doo the water and vessel make one thing, as the soule and body doo one man;
nor do the water and vessel make one thing, as the soul and body do one man;
ccx vdb dt n1 cc n1 vvi crd n1, c-acp dt n1 cc n1 vdb pi n1;
(15) doctrine (DIV2)
1960
Image 10
5347
nor do they work together, as the soule and body doo: for, the water doth all the work therof in watering or clensing, without the vessell. Secondly, not by mixture;
nor do they work together, as the soul and body do: for, the water does all the work thereof in watering or cleansing, without the vessel. Secondly, not by mixture;
ccx vdb pns32 vvi av, c-acp dt n1 cc n1 vdi: c-acp, dt n1 vdz d dt n1 av p-acp vvg cc vvg, p-acp dt n1. ord, xx p-acp n1;
(15) doctrine (DIV2)
1960
Image 10
5348
as water and wine are mingled together: for, things mingled cease to be what they were:
as water and wine Are mingled together: for, things mingled cease to be what they were:
c-acp n1 cc n1 vbr vvn av: c-acp, n2 vvd vvi pc-acp vbi r-crq pns32 vbdr:
(15) doctrine (DIV2)
1961
Image 10
5349
for, there is no longer water nor wine, now they are mingled; nor is the soule materiall, to suffer such a mingling.
for, there is no longer water nor wine, now they Are mingled; nor is the soul material, to suffer such a mingling.
c-acp, pc-acp vbz dx jc n1 ccx n1, av pns32 vbr vvn; ccx vbz dt n1 j-jn, pc-acp vvi d dt vvg.
(15) doctrine (DIV2)
1961
Image 10
5350
Thirdly, not as the heat of the fire is vnited to the water, when the water is heated:
Thirdly, not as the heat of the fire is united to the water, when the water is heated:
ord, xx p-acp dt n1 pp-f dt n1 vbz vvn p-acp dt n1, c-crq dt n1 vbz vvn:
(15) doctrine (DIV2)
1962
Image 10
5351
for, though the heat bee ioyned to the water as the former, yet it is but an accidentall form;
for, though the heat be joined to the water as the former, yet it is but an accidental from;
c-acp, cs dt n1 vbi vvn p-acp dt n1 p-acp dt j, av pn31 vbz p-acp dt j n1;
(15) doctrine (DIV2)
1962
Image 10
5352
and they are one by accident, not per se. Thirdly, not as the voice is in the aire:
and they Are one by accident, not per se. Thirdly, not as the voice is in the air:
cc pns32 vbr crd p-acp n1, xx fw-la fw-la. ord, xx p-acp dt n1 vbz p-acp dt n1:
(15) doctrine (DIV2)
1962
Image 10
5353
for, though the voice be dispersed abroad the air, and doo likewise carry something to the vnderstanding, besides the sound,
for, though the voice be dispersed abroad the air, and do likewise carry something to the understanding, beside the found,
c-acp, cs dt n1 vbb vvn av dt n1, cc vdi av vvi pi p-acp dt n1, p-acp dt n1,
(15) doctrine (DIV2)
1963
Image 10
5354
yet doth not this reach to express the vnion of the soule with the body.
yet does not this reach to express the Union of the soul with the body.
av vdz xx d n1 pc-acp vvi dt n1 pp-f dt n1 p-acp dt n1.
(15) doctrine (DIV2)
1963
Image 10
5355
For, the voice is not the form of the air, nor is it conceiued in the air, without the breaking of the air; and besides, it presently vanisheth:
For, the voice is not the from of the air, nor is it conceived in the air, without the breaking of the air; and beside, it presently Vanishes:
p-acp, dt n1 vbz xx dt n1 pp-f dt n1, ccx vbz pn31 vvn p-acp dt n1, p-acp dt n-vvg pp-f dt n1; cc a-acp, pn31 av-j vvz:
(15) doctrine (DIV2)
1963
Image 10
5356
whereas the soule is a substance, and doth not easily depart out of the body.
whereas the soul is a substance, and does not Easily depart out of the body.
cs dt n1 vbz dt n1, cc vdz xx av-j vvi av pp-f dt n1.
(15) doctrine (DIV2)
1963
Image 10
5357
Fiftly, nor as the Mariner is in the shippe with the Gouerner, for the dispatch of his iourney:
Fifty, nor as the Mariner is in the ship with the Governor, for the dispatch of his journey:
ord, ccx p-acp dt n1 vbz p-acp dt n1 p-acp dt n1, p-acp dt n1 pp-f po31 n1:
(15) doctrine (DIV2)
1964
Image 10
5358
for, though the body be as a tabernacle wherein the soule dwels, yet that similitude doth not express this vnion,
for, though the body be as a tabernacle wherein the soul dwells, yet that similitude does not express this Union,
c-acp, cs dt n1 vbb p-acp dt n1 c-crq dt n1 vvz, av d n1 vdz xx vvi d n1,
(15) doctrine (DIV2)
1964
Image 10
5359
because the soule & body make one thing;
Because the soul & body make one thing;
c-acp dt n1 cc n1 vvi crd n1;
(15) doctrine (DIV2)
1964
Image 10
5360
whereas the ship and the Mariner do not make one thing, but are two distinct sorts of things:
whereas the ship and the Mariner do not make one thing, but Are two distinct sorts of things:
cs dt n1 cc dt n1 vdb xx vvi crd n1, cc-acp vbr crd j n2 pp-f n2:
(15) doctrine (DIV2)
1964
Image 10
5361
yea, the soule and body are so one, that by sympathy what one suffers, the other feeles;
yea, the soul and body Are so one, that by Sympathy what one suffers, the other feels;
uh, dt n1 cc n1 vbr av crd, cst p-acp n1 r-crq crd vvz, dt n-jn vvz;
(15) doctrine (DIV2)
1964
Image 10
5362
whereas the wounding of the Mariner is not the tearing of the ship, or contrariwise. There are two similitudes doo more neerly reach this Secret. The first is of Christ.
whereas the wounding of the Mariner is not the tearing of the ship, or contrariwise. There Are two Similitudes do more nearly reach this Secret. The First is of christ.
cs dt n-vvg pp-f dt n1 vbz xx dt vvg pp-f dt n1, cc av. pc-acp vbr crd n2 vdi av-dc av-j vvi d n-jn. dt ord vbz pp-f np1.
(15) doctrine (DIV2)
1964
Image 10
5363
For, as God & man make one Christ: so the soule & body make one man.
For, as God & man make one christ: so the soul & body make one man.
p-acp, c-acp np1 cc n1 vvi crd np1: av dt n1 cc n1 vvi crd n1.
(15) doctrine (DIV2)
1966
Image 10
5364
But I will not meddle with the breaking open of that dreadfull mystery. The other is of the light of the Sun in the air:
But I will not meddle with the breaking open of that dreadful mystery. The other is of the Light of the Sun in the air:
p-acp pns11 vmb xx vvi p-acp dt j-vvg j pp-f cst j n1. dt n-jn vbz pp-f dt n1 pp-f dt n1 p-acp dt n1:
(15) doctrine (DIV2)
1966
Image 10
5365
for, there are many things in this comparison, do fitly resemble this diuine light which is, our soules,
for, there Are many things in this comparison, do fitly resemble this divine Light which is, our Souls,
c-acp, pc-acp vbr d n2 p-acp d n1, vdb av-j vvi d j-jn n1 r-crq vbz, po12 n2,
(15) doctrine (DIV2)
1967
Image 10
5366
as they are ioyned to our bodies. 1. This light doth fitly resemble the soule,
as they Are joined to our bodies. 1. This Light does fitly resemble the soul,
c-acp pns32 vbr vvn p-acp po12 n2. crd d n1 vdz av-j vvi dt n1,
(15) doctrine (DIV2)
1967
Image 10
5367
because it is a thing that cannot bee corrupted or diuided. 2. This light doth so pearce into,
Because it is a thing that cannot be corrupted or divided. 2. This Light does so pierce into,
c-acp pn31 vbz dt n1 cst vmbx vbi vvn cc vvn. crd d n1 vdz av vvi p-acp,
(15) doctrine (DIV2)
1967
Image 10
5368
and penetrate the air, that they are both made one, and are not separated:
and penetrate the air, that they Are both made one, and Are not separated:
cc vvi dt n1, cst pns32 vbr av-d vvn crd, cc vbr xx vvn:
(15) doctrine (DIV2)
1967
Image 10
5369
so doth the soule the body. 3. The light and the air, though ioyned together, are not confounded or mingled together:
so does the soul the body. 3. The Light and the air, though joined together, Are not confounded or mingled together:
av vdz dt n1 dt n1. crd dt n1 cc dt n1, cs vvn av, vbr xx vvn cc vvn av:
(15) doctrine (DIV2)
1967
Image 10
5370
for, the light remaineth light, and the air the air:
for, the Light remains Light, and the air the air:
c-acp, dt n1 vvz n1, cc dt n1 dt n1:
(15) doctrine (DIV2)
1967
Image 10
5371
so is it in this vnion between the soule and the body. 4. The light is so in the air, that the air beeing smitten,
so is it in this Union between the soul and the body. 4. The Light is so in the air, that the air being smitten,
av vbz pn31 p-acp d n1 p-acp dt n1 cc dt n1. crd dt n1 vbz av p-acp dt n1, cst dt n1 vbg vvn,
(15) doctrine (DIV2)
1967
Image 10
5372
yet the light is not touched, nor diuided, nor carried about, as the air is:
yet the Light is not touched, nor divided, nor carried about, as the air is:
av dt n1 vbz xx vvn, ccx vvn, ccx vvd a-acp, c-acp dt n1 vbz:
(15) doctrine (DIV2)
1967
Image 10
5373
so doth the soule remain vnpearced, though the body bee wounded, and fall, yea, and die too. 5. As the light is onely from the Sun:
so does the soul remain unpierced, though the body be wounded, and fallen, yea, and die too. 5. As the Light is only from the Sun:
av vdz dt n1 vvb vvn, cs dt n1 vbi vvn, cc vvi, uh, cc vvi av. crd p-acp dt n1 vbz av-j p-acp dt n1:
(15) doctrine (DIV2)
1967
Image 10
5374
so is the soule onely from God. 6. As the air, without the light, is as it were dead,
so is the soul only from God. 6. As the air, without the Light, is as it were dead,
av vbz dt n1 av-j p-acp np1. crd p-acp dt n1, p-acp dt n1, vbz c-acp pn31 vbdr j,
(15) doctrine (DIV2)
1967
Image 10
5375
because it is dark, and colde, and will putrefie:
Because it is dark, and cold, and will putrefy:
c-acp pn31 vbz j, cc j-jn, cc vmb vvi:
(15) doctrine (DIV2)
1967
Image 10
5376
so is the body, without the soule. 7. As no man can shew, by what bands the light is fastned to the air:
so is the body, without the soul. 7. As no man can show, by what bans the Light is fastened to the air:
av vbz dt n1, p-acp dt n1. crd p-acp dx n1 vmb vvi, p-acp r-crq n2 dt n1 vbz vvn p-acp dt n1:
(15) doctrine (DIV2)
1967
Image 10
5377
so is it extremely difficult to shew how the soule is fastned to the body. This similitude, wee see, doth in many things fit this case, but yet not fully.
so is it extremely difficult to show how the soul is fastened to the body. This similitude, we see, does in many things fit this case, but yet not Fully.
av vbz pn31 av-jn j pc-acp vvi c-crq dt n1 vbz vvn p-acp dt n1. d n1, pns12 vvb, vdz p-acp d n2 vvi d n1, cc-acp av xx av-j.
(15) doctrine (DIV2)
1967
Image 10
5378
For, the light is not the essential form of the air:
For, the Light is not the essential from of the air:
p-acp, dt n1 vbz xx dt j n1 pp-f dt n1:
(15) doctrine (DIV2)
1968
Image 10
5379
onely this comparison doth in many things satisfie the question, in that it shewes, that the soule is in the body by Penetration,
only this comparison does in many things satisfy the question, in that it shows, that the soul is in the body by Penetration,
av-j d n1 vdz p-acp d n2 vvi dt n1, p-acp cst pn31 vvz, cst dt n1 vbz p-acp dt n1 p-acp n1,
(15) doctrine (DIV2)
1968
Image 10
5380
or Immeation, as they call it: It pearceth thorow the whole body, onely wee must take heed of two things.
or Immeation, as they call it: It pierceth thorough the Whole body, only we must take heed of two things.
cc n1, c-acp pns32 vvb pn31: pn31 vvz p-acp dt j-jn n1, av-j pns12 vmb vvi n1 pp-f crd n2.
(15) doctrine (DIV2)
1968
Image 10
5381
First, that wee imagine not the soule to bee in the body, as in a place, or as contained of it:
First, that we imagine not the soul to be in the body, as in a place, or as contained of it:
ord, cst pns12 vvb xx dt n1 pc-acp vbi p-acp dt n1, c-acp p-acp dt n1, cc c-acp vvn pp-f pn31:
(15) doctrine (DIV2)
1969
Image 10
5382
For the soule cannot bee circumscribed by the measure of a place:
For the soul cannot be circumscribed by the measure of a place:
c-acp dt n1 vmbx vbi vvn p-acp dt n1 pp-f dt n1:
(15) doctrine (DIV2)
1969
Image 10
5383
wee may not imagine, that the soule is iust as big as the body, and no bigger:
we may not imagine, that the soul is just as big as the body, and no bigger:
pns12 vmb xx vvi, cst dt n1 vbz j c-acp j c-acp dt n1, cc dx jc:
(15) doctrine (DIV2)
1969
Image 10
5384
For though it bee true, that the soule is in the body, and the whole soule too,
For though it be true, that the soul is in the body, and the Whole soul too,
c-acp cs pn31 vbb j, cst dt n1 vbz p-acp dt n1, cc dt j-jn n1 av,
(15) doctrine (DIV2)
1969
Image 10
5385
yet it is not contained there, as bodies bee contained in their places: For rather the soule sustaineth the body.
yet it is not contained there, as bodies be contained in their places: For rather the soul sustaineth the body.
av pn31 vbz xx vvn a-acp, c-acp n2 vbb vvn p-acp po32 n2: c-acp av-c dt n1 vvz dt n1.
(15) doctrine (DIV2)
1969
Image 10
5386
Secondly, God is said to bee in vs: and so is the soule, but not alike.
Secondly, God is said to be in us: and so is the soul, but not alike.
ord, np1 vbz vvn pc-acp vbi p-acp pno12: cc av vbz dt n1, cc-acp xx av.
(15) doctrine (DIV2)
1970
Image 10
5387
For God is in vs by his vertue, and grace, and operation, but not as our former:
For God is in us by his virtue, and grace, and operation, but not as our former:
p-acp np1 vbz p-acp pno12 p-acp po31 n1, cc n1, cc n1, cc-acp xx c-acp po12 j:
(15) doctrine (DIV2)
1970
Image 10
5388
whereas the soule is the forme of the body, and both make one man.
whereas the soul is the Form of the body, and both make one man.
cs dt n1 vbz dt n1 pp-f dt n1, cc av-d vvi crd n1.
(15) doctrine (DIV2)
1970
Image 10
5389
Quest. But some one will say, Can it not bee shewed by what band the soule is tied to the body?Quest. But Some one will say, Can it not be showed by what band the soul is tied to the body?
n1. p-acp d pi vmb vvi, vmb pn31 xx vbi vvn p-acp r-crq n1 dt n1 vbz vvn p-acp dt n1?
(15) doctrine (DIV2)
1971
Image 10
5390
Ans. Some diuines and Philosophers vndertake to determine that, and say, that God hath created in the body of man a certaine humour, which is fitted for this vnion;Ans. some Divines and Philosophers undertake to determine that, and say, that God hath created in the body of man a certain humour, which is fitted for this Union;
np1 d n2-jn cc n2 vvb pc-acp vvi d, cc vvi, cst np1 vhz vvn p-acp dt n1 pp-f n1 dt j n1, r-crq vbz vvn p-acp d n1;
(15) doctrine (DIV2)
1972
Image 10
5391
and so they say, the soule is vnited to the body by the vitall spirits, which are of nature mixt, partly Corporeall, and partly Spirituall:
and so they say, the soul is united to the body by the vital spirits, which Are of nature mixed, partly Corporeal, and partly Spiritual:
cc av pns32 vvb, dt n1 vbz vvn p-acp dt n1 p-acp dt j n2, r-crq vbr pp-f n1 vvn, av j, cc av j:
(15) doctrine (DIV2)
1972
Image 10
5392
For as those vitall spirits doe consist for the matter of them, of the radicall heat and moisture in man, so they are corporeall;
For as those vital spirits do consist for the matter of them, of the radical heat and moisture in man, so they Are corporeal;
c-acp c-acp d j n2 vdb vvi p-acp dt n1 pp-f pno32, pp-f dt j n1 cc n1 p-acp n1, av pns32 vbr j;
(15) doctrine (DIV2)
1972
Image 10
5393
and as they haue an vnexpressable nimblenes in working, or sparkling in the body: so they draw neer to the nature of the soule;
and as they have an unexpressable nimbleness in working, or sparkling in the body: so they draw near to the nature of the soul;
cc c-acp pns32 vhb dt j n1 p-acp vvg, cc vvg p-acp dt n1: av pns32 vvb av-j p-acp dt n1 pp-f dt n1;
(15) doctrine (DIV2)
1972
Image 10
5394
and by these vitall spirits thus inliued, are the soule and body ioyned together.
and by these vital spirits thus inlived, Are the soul and body joined together.
cc p-acp d j n2 av vvn, vbr dt n1 cc n1 vvd av.
(15) doctrine (DIV2)
1972
Image 10
5395
Quest. There yet remaineth another question, and that is, Where the soule resides in the body, in what place is it centred?Quest. There yet remains Another question, and that is, Where the soul resides in the body, in what place is it centred?
n1. a-acp av vvz j-jn n1, cc d vbz, c-crq dt n1 vvz p-acp dt n1, p-acp r-crq n1 vbz pn31 vvn?
(15) doctrine (DIV2)
1973
Image 10
5396
Ans. The most say, that the whole soule is in the whole body, and the whole soule in euery part of the body. Others say:Ans. The most say, that the Whole soul is in the Whole body, and the Whole soul in every part of the body. Others say:
np1 dt ds vvb, cst dt j-jn n1 vbz p-acp dt j-jn n1, cc dt j-jn n1 p-acp d n1 pp-f dt n1. ng2-jn vvb:
(15) doctrine (DIV2)
1974
Image 10
5397
It is a vaine question, seeing the soule is not in the body as in a place.
It is a vain question, seeing the soul is not in the body as in a place.
pn31 vbz dt j n1, vvg dt n1 vbz xx p-acp dt n1 c-acp p-acp dt n1.
(15) doctrine (DIV2)
1975
Image 10
5398
For it cannot bee measured by length, breadth, or depth, but it is in the body as the essentiall forme is in the matter, which cannot bee locally.
For it cannot be measured by length, breadth, or depth, but it is in the body as the essential Form is in the matter, which cannot be locally.
p-acp pn31 vmbx vbi vvn p-acp n1, n1, cc n1, cc-acp pn31 vbz p-acp dt n1 p-acp dt j n1 vbz p-acp dt n1, r-crq vmbx vbi av-j.
(15) doctrine (DIV2)
1975
Image 10
5399
Others say, that the soule is seated in one principall place of the body, as the chiefe palace and seat of residence,
Others say, that the soul is seated in one principal place of the body, as the chief palace and seat of residence,
ng2-jn vvb, cst dt n1 vbz vvn p-acp crd j-jn n1 pp-f dt n1, c-acp dt j-jn n1 cc n1 pp-f n1,
(15) doctrine (DIV2)
1976
Image 10
5400
and is in all other parts by diffusion of vertues, through the instruments thereunto fitted, and placed of purpose by God in the framing of the body:
and is in all other parts by diffusion of Virtues, through the Instruments thereunto fitted, and placed of purpose by God in the framing of the body:
cc vbz p-acp d j-jn n2 p-acp n1 pp-f n2, p-acp dt n2 av vvn, cc vvn pp-f n1 p-acp np1 p-acp dt vvg pp-f dt n1:
(15) doctrine (DIV2)
1976
Image 10
5401
and thus the soule reasons in the head, wills and affects in the heart, sees in the eyes, &c. The chiefest mansion of the soule seemes to bee in the heart,
and thus the soul Reasons in the head, wills and affects in the heart, sees in the eyes, etc. The chiefest mansion of the soul seems to be in the heart,
cc av dt n1 n2 p-acp dt n1, n2 cc vvz p-acp dt n1, vvz p-acp dt n2, av dt js-jn n1 pp-f dt n1 vvz pc-acp vbi p-acp dt n1,
(15) doctrine (DIV2)
1976
Image 10
5402
because it is the last that dies in vs. Sixtly, hitherto of the vnion of the soule with the body:
Because it is the last that die in us Sixty, hitherto of the Union of the soul with the body:
c-acp pn31 vbz dt ord cst vvz p-acp pno12 ord, av pp-f dt n1 pp-f dt n1 p-acp dt n1:
(15) doctrine (DIV2)
1976
Image 10
5403
The faculties of the soule follow. There are three faculties, or powers of the soul, by which it works:
The faculties of the soul follow. There Are three faculties, or Powers of the soul, by which it works:
dt n2 pp-f dt n1 vvb. pc-acp vbr crd n2, cc n2 pp-f dt n1, p-acp r-crq pn31 vvz:
(15) doctrine (DIV2)
1977
Image 10
5404
or there are three things which the soule effects, viz. 1. Vegetation: 2. Sense: 3. Reason.
or there Are three things which the soul effects, viz. 1. Vegetation: 2. Sense: 3. Reason.
cc pc-acp vbr crd n2 r-crq dt n1 n2, n1 crd n1: crd n1: crd n1.
(15) doctrine (DIV2)
1978
Image 10
5405
And thus the soule may be considered, either as it workes vpon, or by the body onely,
And thus the soul may be considered, either as it works upon, or by the body only,
cc av dt n1 vmb vbi vvn, av-d c-acp pn31 vvz p-acp, cc p-acp dt n1 av-j,
(15) doctrine (DIV2)
1979
Image 10
5406
or as it works in and by it self chiefly. Vpon the body, & by certaine instruments in the body, it works vegetation, and sense;
or as it works in and by it self chiefly. Upon the body, & by certain Instruments in the body, it works vegetation, and sense;
cc c-acp pn31 vvz p-acp cc p-acp pn31 n1 av-jn. p-acp dt n1, cc p-acp j n2 p-acp dt n1, pn31 vvz n1, cc n1;
(15) doctrine (DIV2)
1979
Image 10
5407
and by it selfe, without the necessity of vsing the body, it works reason.
and by it self, without the necessity of using the body, it works reason.
cc p-acp pn31 n1, p-acp dt n1 pp-f vvg dt n1, pn31 vvz n1.
(15) doctrine (DIV2)
1979
Image 10
5408
The first power then is vegetation, by which the soule works foure things distinctly vpon the body. 1. Life: 2. Nourishment: 3. Growth: 4. Procreation.
The First power then is vegetation, by which the soul works foure things distinctly upon the body. 1. Life: 2. Nourishment: 3. Growth: 4. Procreation.
dt ord n1 av vbz n1, p-acp r-crq dt n1 vvz crd n2 av-j p-acp dt n1. crd n1: crd n1: crd n1: crd n1.
(15) doctrine (DIV2)
1980
Image 10
5409
The first thing then by the vegetatiue power of the soule, wrought vpon the body, is life, which is in respect of the body nothing else,
The First thing then by the vegetative power of the soul, wrought upon the body, is life, which is in respect of the body nothing Else,
dt ord n1 av p-acp dt j n1 pp-f dt n1, vvn p-acp dt n1, vbz n1, r-crq vbz p-acp n1 pp-f dt n1 pix av,
(15) doctrine (DIV2)
1981
Image 10
5410
but the kindling the radicall and vitall heat in the body, through the coniunction of the soule with the body,
but the kindling the radical and vital heat in the body, through the conjunction of the soul with the body,
cc-acp dt vvg dt j cc j n1 p-acp dt n1, p-acp dt n1 pp-f dt n1 p-acp dt n1,
(15) doctrine (DIV2)
1981
Image 10
5411
and the continuation of that heat, vntill the time appointed of God for the dissolution of it;
and the continuation of that heat, until the time appointed of God for the dissolution of it;
cc dt n1 pp-f d n1, c-acp dt n1 vvn pp-f np1 p-acp dt n1 pp-f pn31;
(15) doctrine (DIV2)
1981
Image 10
5412
so that life is two waies to bee considered: first, either in the breeding of it:
so that life is two ways to be considered: First, either in the breeding of it:
av d n1 vbz crd n2 pc-acp vbi vvn: ord, d p-acp dt n-vvg pp-f pn31:
(15) doctrine (DIV2)
1981
Image 10
5413
secondly, or in the continuance of it:
secondly, or in the Continuance of it:
ord, cc p-acp dt n1 pp-f pn31:
(15) doctrine (DIV2)
1981
Image 10
5414
The breeding of it is in the very first moment ▪ of the vnion of the forme with the matter,
The breeding of it is in the very First moment ▪ of the Union of the Form with the matter,
dt n-vvg pp-f pn31 vbz p-acp dt av ord n1 ▪ pp-f dt n1 pp-f dt n1 p-acp dt n1,
(15) doctrine (DIV2)
1981
Image 10
5415
and by that instrument of the vitall, or radicall heat:
and by that Instrument of the vital, or radical heat:
cc p-acp d n1 pp-f dt j, cc j n1:
(15) doctrine (DIV2)
1981
Image 10
5416
The continuance of it, is nothing else but the preseruation of the motion and duration of the working of these vitall spirits.
The Continuance of it, is nothing Else but the preservation of the motion and duration of the working of these vital spirits.
dt n1 pp-f pn31, vbz pix av cc-acp dt n1 pp-f dt n1 cc n1 pp-f dt n-vvg pp-f d j n2.
(15) doctrine (DIV2)
1981
Image 10
5417
The second thing wrought vpon the body by the vegetatiue power of the soul, is nourishment:
The second thing wrought upon the body by the vegetative power of the soul, is nourishment:
dt ord n1 vvn p-acp dt n1 p-acp dt j n1 pp-f dt n1, vbz n1:
(15) doctrine (DIV2)
1982
Image 10
5418
and this power of nourishing, is a faculty, by which food taken into the body by the force of naturall heat, is turned into the substance of the body,
and this power of nourishing, is a faculty, by which food taken into the body by the force of natural heat, is turned into the substance of the body,
cc d n1 pp-f vvg, vbz dt n1, p-acp r-crq n1 vvn p-acp dt n1 p-acp dt n1 pp-f j n1, vbz vvn p-acp dt n1 pp-f dt n1,
(15) doctrine (DIV2)
1982
Image 10
5419
for the repairing of that which is consumed in the body: And this is a work rather to be admired:
for the repairing of that which is consumed in the body: And this is a work rather to be admired:
p-acp dt vvg pp-f d r-crq vbz vvn p-acp dt n1: cc d vbz dt n1 av-c pc-acp vbi vvn:
(15) doctrine (DIV2)
1982
Image 10
5420
For the soule, by the vse of naturall heat, is faine to subdue the nature of the food receiued,
For the soul, by the use of natural heat, is feign to subdue the nature of the food received,
c-acp dt n1, p-acp dt n1 pp-f j n1, vbz av-j pc-acp vvi dt n1 pp-f dt n1 vvd,
(15) doctrine (DIV2)
1982
Image 10
5421
and hauing melted it, as it were in a furnace, it casts out what is contrary to the body,
and having melted it, as it were in a furnace, it Cast out what is contrary to the body,
cc vhg vvn pn31, c-acp pn31 vbdr p-acp dt n1, pn31 vvz av r-crq vbz j-jn p-acp dt n1,
(15) doctrine (DIV2)
1982
Image 10
5422
and extracts for the vse of the body, so much as is now made like vnto it.
and extracts for the use of the body, so much as is now made like unto it.
cc vvz p-acp dt n1 pp-f dt n1, av av-d c-acp vbz av vvn av-j p-acp pn31.
(15) doctrine (DIV2)
1982
Image 10
5423
The third thing, which the soule works vpon the body by the vegetatiue power, is growth,
The third thing, which the soul works upon the body by the vegetative power, is growth,
dt ord n1, r-crq dt n1 vvz p-acp dt n1 p-acp dt j n1, vbz n1,
(15) doctrine (DIV2)
1983
Image 10
5424
and this it doth, by imploying that part of the food, which is now made like to the body,
and this it does, by employing that part of the food, which is now made like to the body,
cc d pn31 vdz, p-acp vvg d n1 pp-f dt n1, r-crq vbz av vvn av-j p-acp dt n1,
(15) doctrine (DIV2)
1983
Image 10
5425
vnto the extension of the body, vnto the Dimensions thereof, euen to the increase of bignes,
unto the extension of the body, unto the Dimensions thereof, even to the increase of bigness,
p-acp dt n1 pp-f dt n1, p-acp dt n2 av, av p-acp dt n1 pp-f n1,
(15) doctrine (DIV2)
1983
Image 10
5426
and force, which increase for the conuenient actions of the body:
and force, which increase for the convenient actions of the body:
cc n1, r-crq vvb p-acp dt j n2 pp-f dt n1:
(15) doctrine (DIV2)
1983
Image 10
5427
and this worke is done vpon the body, but vnto a certaine time of mans age, or till about 30. yeares;
and this work is done upon the body, but unto a certain time of men age, or till about 30. Years;
cc d n1 vbz vdn p-acp dt n1, cc-acp p-acp dt j n1 pp-f ng1 n1, cc c-acp p-acp crd n2;
(15) doctrine (DIV2)
1983
Image 10
5428
and then, because nature tends not into Infinitenes, shee giues ouer this work.
and then, Because nature tends not into Infiniteness, she gives over this work.
cc av, c-acp n1 vvz xx p-acp n1, pns31 vvz p-acp d n1.
(15) doctrine (DIV2)
1983
Image 10
5429
Lastly, Procreation is the fourth worke of the vegetatiue facultie of the soule, by which it raiseth vp seed in the body,
Lastly, Procreation is the fourth work of the vegetative faculty of the soul, by which it Raiseth up seed in the body,
ord, n1 vbz dt ord n1 pp-f dt j n1 pp-f dt n1, p-acp r-crq pn31 vvz a-acp n1 p-acp dt n1,
(15) doctrine (DIV2)
1984
Image 10
5430
and formeth in it a meere substance like vnto the body, from whence it comes vnto the perpetuall preseruation of the sort of the creature:
and formeth in it a mere substance like unto the body, from whence it comes unto the perpetual preservation of the sort of the creature:
cc vvz p-acp pn31 dt j n1 av-j p-acp dt n1, p-acp c-crq pn31 vvz p-acp dt j n1 pp-f dt n1 pp-f dt n1:
(15) doctrine (DIV2)
1984
Image 10
5431
And this is an admirable power. For heereby liuing creatures doe approach vnto eternity, and are made as it were immortall.
And this is an admirable power. For hereby living creatures do approach unto eternity, and Are made as it were immortal.
cc d vbz dt j n1. p-acp av j-vvg n2 vdb vvi p-acp n1, cc vbr vvn c-acp pn31 vbdr j.
(15) doctrine (DIV2)
1984
Image 10
5432
For though the body dye, yet by procreation it is as it were kept aliue, and so the kind of creature is perpetuated:
For though the body die, yet by procreation it is as it were kept alive, and so the kind of creature is perpetuated:
p-acp cs dt n1 vvi, av p-acp n1 pn31 vbz c-acp pn31 vbdr vvn j, cc av dt n1 pp-f n1 vbz vvn:
(15) doctrine (DIV2)
1984
Image 10
5433
for the other two works of nourishment and growth, onely serue for that body in indiuiduo ;
for the other two works of nourishment and growth, only serve for that body in indiuiduo;
c-acp dt j-jn crd n2 pp-f n1 cc n1, av-j vvi p-acp d n1 p-acp fw-la;
(15) doctrine (DIV2)
1984
Image 10
5434
but this power of procreating reserues the sort or species from ceasing to be. Thus of Vegetation: Sense followes.
but this power of procreating reserves the sort or species from ceasing to be. Thus of Vegetation: Sense follows.
cc-acp d n1 pp-f vvg vvz dt n1 cc n2 p-acp vvg pc-acp vbi. av pp-f n1: n1 vvz.
(15) doctrine (DIV2)
1984
Image 10
5435
The second thing the Soule workes either vpon or by the body, is Sense;
The second thing the Soul works either upon or by the body, is Sense;
dt ord n1 dt n1 vvz av-d p-acp cc p-acp dt n1, vbz n1;
(15) doctrine (DIV2)
1986
Image 10
5436
and by this faculty, a man, in his body, is enabled to discerne things without himselfe,
and by this faculty, a man, in his body, is enabled to discern things without himself,
cc p-acp d n1, dt n1, p-acp po31 n1, vbz vvn pc-acp vvi n2 p-acp px31,
(15) doctrine (DIV2)
1986
Image 10
5437
and accordingly to desire and moue to them, which the former faculties did not reach vnto.
and accordingly to desire and move to them, which the former faculties did not reach unto.
cc av-vvg pc-acp vvi cc vvi p-acp pno32, r-crq dt j n2 vdd xx vvi p-acp.
(15) doctrine (DIV2)
1986
Image 10
5438
Now as the Soule workes sense vpon, or by the body, it must be considered two waies:
Now as the Soul works sense upon, or by the body, it must be considered two ways:
av c-acp dt n1 vvz n1 p-acp, cc p-acp dt n1, pn31 vmb vbi vvn crd n2:
(15) doctrine (DIV2)
1986
Image 10
5439
First, as it works either apprehension: Secondly, or motion. The apprehending senses wrought vpon the body by the Soule, are of two sorts: First, eyther outward; Secondly, or inward.
First, as it works either apprehension: Secondly, or motion. The apprehending Senses wrought upon the body by the Soul, Are of two sorts: First, either outward; Secondly, or inward.
ord, c-acp pn31 vvz d n1: ord, cc n1. dt vvg n2 vvn p-acp dt n1 p-acp dt n1, vbr pp-f crd n2: ord, d j; ord, cc j.
(15) doctrine (DIV2)
1986
Image 10
5440
Outwardly the Soule workes vpon the body fiue senses, or fiue waies of apprehending things by sense.
Outwardly the Soul works upon the body fiue Senses, or fiue ways of apprehending things by sense.
av-j dt n1 vvz p-acp dt n1 crd n2, cc crd n2 pp-f vvg n2 p-acp n1.
(15) doctrine (DIV2)
1988
Image 10
5441
The body of a man is enabled by the Soule, to discerne of things without it selfe, by outward helps fiue waies:
The body of a man is enabled by the Soul, to discern of things without it self, by outward helps fiue ways:
dt n1 pp-f dt n1 vbz vvn p-acp dt n1, pc-acp vvi pp-f n2 p-acp pn31 n1, p-acp j n2 crd n2:
(15) doctrine (DIV2)
1989
Image 10
5442
viz. By Seeing 1. Hearing 2. Smelling 3. Tasting 4. Feeling 5. And these wayes of discerning, are not to bee contemned:viz. By Seeing 1. Hearing 2. Smelling 3. Tasting 4. Feeling 5. And these ways of discerning, Are not to be contemned:
n1 p-acp vvg crd vvg crd j-vvg crd vvg crd vvg crd cc d n2 pp-f vvg, vbr xx pc-acp vbi vvn:
(15) doctrine (DIV2)
1989
Image 10
5443
For, admirably ought it to be conceiued of Gods wisedome in and towards man, euen in these.
For, admirably ought it to be conceived of God's Wisdom in and towards man, even in these.
c-acp, av-j vmd pn31 pc-acp vbi vvn pp-f npg1 n1 p-acp cc p-acp n1, av p-acp d.
(15) doctrine (DIV2)
1990
Image 10
5444
For, first by the sight, through the benefit of light, which God hath caused to shine vpon his whole creation, man may see what God hath wrought;
For, First by the sighed, through the benefit of Light, which God hath caused to shine upon his Whole creation, man may see what God hath wrought;
p-acp, ord p-acp dt n1, p-acp dt n1 pp-f n1, r-crq np1 vhz vvn pc-acp vvi p-acp po31 j-jn n1, n1 vmb vvi r-crq np1 vhz vvn;
(15) doctrine (DIV2)
1991
Image 10
5445
whereas else, if the light be taken out of the ayre, or sight from man, the works of God are buried,
whereas Else, if the Light be taken out of the air, or sighed from man, the works of God Are buried,
cs av, cs dt n1 vbb vvn av pp-f dt n1, cc n1 p-acp n1, dt n2 pp-f np1 vbr vvn,
(15) doctrine (DIV2)
1991
Image 10
5446
as it were, in the darke; yea, the body of a man is, as it were, but a Dungeon without sight;
as it were, in the dark; yea, the body of a man is, as it were, but a Dungeon without sighed;
c-acp pn31 vbdr, p-acp dt j; uh, dt n1 pp-f dt n1 vbz, c-acp pn31 vbdr, cc-acp dt n1 p-acp n1;
(15) doctrine (DIV2)
1991
Image 10
5447
and what the Sunne and Moone are in heauen, that are the eyes in man, shining in his head,
and what the Sun and Moon Are in heaven, that Are the eyes in man, shining in his head,
cc q-crq dt n1 cc n1 vbr p-acp n1, cst vbr dt n2 p-acp n1, vvg p-acp po31 n1,
(15) doctrine (DIV2)
1991
Image 10
5448
as these Starres in the firmament.
as these Stars in the firmament.
c-acp d n2 p-acp dt n1.
(15) doctrine (DIV2)
1991
Image 10
5449
The sight is a chiefe helpe for all the great imployments of life in all callings:
The sighed is a chief help for all the great employments of life in all callings:
dt n1 vbz dt j-jn n1 p-acp d dt j n2 pp-f n1 p-acp d n2:
(15) doctrine (DIV2)
1991
Image 10
5450
The eyes are as watchmen set on high in their watch-Tower, to discouer the comming of enemies.
The eyes Are as watchmen Set on high in their watch-Tower, to discover the coming of enemies.
dt n2 vbr p-acp n2 vvn p-acp j p-acp po32 n1, pc-acp vvi dt n-vvg pp-f n2.
(15) doctrine (DIV2)
1991
Image 10
5451
The eyes are also as the true windowes of the Soule, by which the Species or formes of things are taken into the Soule:
The eyes Are also as the true windows of the Soul, by which the Species or forms of things Are taken into the Soul:
dt n2 vbr av p-acp dt j n2 pp-f dt n1, p-acp r-crq dt n2 cc n2 pp-f n2 vbr vvn p-acp dt n1:
(15) doctrine (DIV2)
1991
Image 10
5452
For, God hath caused all substance in the World, to cast out beames, as it were, which haue the pictures of the things themselues carried about;
For, God hath caused all substance in the World, to cast out beams, as it were, which have the pictures of the things themselves carried about;
c-acp, np1 vhz vvn d n1 p-acp dt n1, pc-acp vvi av n2, c-acp pn31 vbdr, r-crq vhb dt n2 pp-f dt n2 px32 vvd a-acp;
(15) doctrine (DIV2)
1991
Image 10
5453
and these comming to the sight, are by it (aboue all other senses) taken in,
and these coming to the sighed, Are by it (above all other Senses) taken in,
cc d vvg p-acp dt n1, vbr p-acp pn31 (p-acp d j-jn n2) vvn p-acp,
(15) doctrine (DIV2)
1991
Image 10
5454
and deliuered to the Soules within, the eyes being a looking glasse that resemble the things seene:
and Delivered to the Souls within, the eyes being a looking glass that resemble the things seen:
cc vvd p-acp dt n2 a-acp, dt n2 vbg dt j-vvg n1 cst vvb dt n2 vvn:
(15) doctrine (DIV2)
1991
Image 10
5455
and this noble sense may put vs in minde of God's knowledge, if wee marke the degrees of seeing.
and this noble sense may put us in mind of God's knowledge, if we mark the Degrees of seeing.
cc d j n1 vmb vvi pno12 p-acp n1 pp-f npg1 n1, cs pns12 vvb dt n2 pp-f vvg.
(15) doctrine (DIV2)
1991
Image 10
5456
The eye of man discernes, at once, a great share or quantity of things together:
The eye of man discerns, At once, a great share or quantity of things together:
dt n1 pp-f n1 vvz, p-acp a-acp, dt j n1 cc n1 pp-f n2 av:
(15) doctrine (DIV2)
1991
Image 10
5457
The minde of man will take in a farre greater quantity and number, and yet is finite,
The mind of man will take in a Far greater quantity and number, and yet is finite,
dt n1 pp-f n1 vmb vvi p-acp dt av-j jc n1 cc n1, cc av vbz j,
(15) doctrine (DIV2)
1991
Image 10
5458
for it cannot reach to all things that God hath made at once. Now God's vnderstanding is infinite, and beholds all at once.
for it cannot reach to all things that God hath made At once. Now God's understanding is infinite, and beholds all At once.
c-acp pn31 vmbx vvi p-acp d n2 cst np1 vhz vvn p-acp a-acp. av npg1 n1 vbz j, cc vvz d p-acp a-acp.
(15) doctrine (DIV2)
1991
Image 10
5459
For the second, the sense of hearing is worthy to be thought on, if we consider eyther the benefits come by it,
For the second, the sense of hearing is worthy to be Thought on, if we Consider either the benefits come by it,
p-acp dt ord, dt n1 pp-f n-vvg vbz j pc-acp vbi vvn a-acp, cs pns12 vvb d dt n2 vvb p-acp pn31,
(15) doctrine (DIV2)
1992
Image 10
5460
or the manner how it is performed;
or the manner how it is performed;
cc dt n1 c-crq pn31 vbz vvn;
(15) doctrine (DIV2)
1992
Image 10
5461
for by hearing is let into the Soule and Body, not onely sounds of delight or wonder,
for by hearing is let into the Soul and Body, not only sounds of delight or wonder,
c-acp p-acp vvg vbz vvn p-acp dt n1 cc n1, xx av-j n2 pp-f n1 cc n1,
(15) doctrine (DIV2)
1992
Image 10
5462
but also sounds of necessity, both for naturall life, by letting in speech and discourse, and for eternall life, by letting in the Word of GOD.
but also sounds of necessity, both for natural life, by letting in speech and discourse, and for Eternal life, by letting in the Word of GOD.
cc-acp av vvz pp-f n1, av-d p-acp j n1, p-acp vvg p-acp n1 cc n1, cc p-acp j n1, p-acp vvg p-acp dt n1 pp-f np1.
(15) doctrine (DIV2)
1992
Image 10
5463
First, the manner of hearing is admirable:
First, the manner of hearing is admirable:
ord, dt n1 pp-f n-vvg vbz j:
(15) doctrine (DIV2)
1992
Image 10
5464
Sound is the breaking of the aire, stirred vp by the dashing or collision of sollid bodies,
Found is the breaking of the air, stirred up by the dashing or collision of solid bodies,
n1 vbz dt n-vvg pp-f dt n1, vvd a-acp p-acp dt j-vvg cc n1 pp-f j n2,
(15) doctrine (DIV2)
1992
Image 10
5465
and is spred in the aire, as a stone cast into the water, makes and drawes from it circles:
and is spread in the air, as a stone cast into the water, makes and draws from it Circles:
cc vbz vvn p-acp dt n1, c-acp dt n1 vvd p-acp dt n1, vvz cc vvz p-acp pn31 n2:
(15) doctrine (DIV2)
1992
Image 10
5466
Thus the sound is brought to the eare, the hollow turnings in the eare gather and hold the sounds, as it were canes:
Thus the found is brought to the ear, the hollow turnings in the ear gather and hold the sounds, as it were canes:
av dt n1 vbz vvn p-acp dt n1, dt j-jn n2-vvg p-acp dt n1 vvb cc vvi dt n2, c-acp pn31 vbdr n2:
(15) doctrine (DIV2)
1992
Image 10
5467
The sound at length rusheth vpon a little bone, or gristle like a hammer, which moued, smites vpon another bone like an Anuel, by which stroak the spirits in the hearing moue, and are stirred vp:
The found At length Rushes upon a little bone, or gristle like a hammer, which moved, smites upon Another bone like an Anuel, by which stroke the spirits in the hearing move, and Are stirred up:
dt n1 p-acp n1 vvz p-acp dt j n1, cc n1 av-j dt n1, r-crq vvd, vvz p-acp j-jn n1 av-j dt np1, p-acp r-crq n1 dt n2 p-acp dt n-vvg vvi, cc vbr vvn a-acp:
(15) doctrine (DIV2)
1992
Image 10
5468
and so they take in the sound, & carry it to the braine, the seat of inward senses.
and so they take in the found, & carry it to the brain, the seat of inward Senses.
cc av pns32 vvb p-acp dt n1, cc vvi pn31 p-acp dt n1, dt n1 pp-f j n2.
(15) doctrine (DIV2)
1992
Image 10
5469
These two are the most noble outward senses, yet there is great vse of the other three:
These two Are the most noble outward Senses, yet there is great use of the other three:
d crd vbr dt av-ds j j n2, av pc-acp vbz j n1 pp-f dt j-jn crd:
(15) doctrine (DIV2)
1993
Image 10
5470
Thirdly, for by tasting, we discerne of meates profitable or hurtfull for the body.
Thirdly, for by tasting, we discern of Meats profitable or hurtful for the body.
ord, c-acp p-acp vvg, pns12 vvb pp-f n2 j cc j p-acp dt n1.
(15) doctrine (DIV2)
1994
Image 10
5471
Fourthly, by smelling, we receiue in those delightfull sauours God hath caused to arise from diuers of his creatures,
Fourthly, by smelling, we receive in those delightful savours God hath caused to arise from diverse of his creatures,
ord, p-acp vvg, pns12 vvb p-acp d j vvz np1 vhz vvn pc-acp vvi p-acp j pp-f po31 n2,
(15) doctrine (DIV2)
1995
Image 10
5472
and to auoide things by sauor •oysome to the body.
and to avoid things by savour •oysome to the body.
cc pc-acp vvi n2 p-acp n1 j p-acp dt n1.
(15) doctrine (DIV2)
1995
Image 10
5473
Fiftly, and touching, though it bee the most stupid sence, yet is of great vse for the safety of the body.
Fifty, and touching, though it be the most stupid sense, yet is of great use for the safety of the body.
ord, cc vvg, cs pn31 vbb dt ds j n1, av vbz pp-f j n1 p-acp dt n1 pp-f dt n1.
(15) doctrine (DIV2)
1996
Image 10
5474
All these senses are as a guard for the body, and as Intelligencers for the Soule. Thus of the outward senses.
All these Senses Are as a guard for the body, and as Intelligencers for the Soul. Thus of the outward Senses.
av-d d n2 vbr p-acp dt n1 p-acp dt n1, cc c-acp n2 p-acp dt n1. av pp-f dt j n2.
(15) doctrine (DIV2)
1996
Image 10
5475
The Soule worketh likewise inward senses vpon and by the body;
The Soul works likewise inward Senses upon and by the body;
dt n1 vvz av j n2 p-acp cc p-acp dt n1;
(15) doctrine (DIV2)
1997
Image 10
5476
and the generall vse of these inward senses, is to receiue, and lay vp, what is brought vnto them by the outward senses;
and the general use of these inward Senses, is to receive, and lay up, what is brought unto them by the outward Senses;
cc dt j n1 pp-f d j n2, vbz pc-acp vvi, cc vvd a-acp, r-crq vbz vvn p-acp pno32 p-acp dt j n2;
(15) doctrine (DIV2)
1997
Image 10
5477
for the outward senses are like seruants, that trade abroad, and get together the images of diuers things, which they carry with them home to the inward senses:
for the outward Senses Are like Servants, that trade abroad, and get together the Images of diverse things, which they carry with them home to the inward Senses:
p-acp dt j n2 vbr j n2, cst n1 av, cc vvb av dt n2 pp-f j n2, r-crq pns32 vvb p-acp pno32 av-an p-acp dt j n2:
(15) doctrine (DIV2)
1997
Image 10
5478
Now there are three inward senses. 1. The common Sense. 2. The Phantasie. 3. The Memory.
Now there Are three inward Senses. 1. The Common Sense. 2. The Fantasy. 3. The Memory.
av a-acp vbr crd j n2. crd dt j n1. crd dt n1. crd dt n1.
(15) doctrine (DIV2)
1997
Image 10
5479
And these are lodged in three seuerall roomes or little cels in the braine.
And these Are lodged in three several rooms or little cells in the brain.
cc d vbr vvn p-acp crd j n2 cc j n2 p-acp dt n1.
(15) doctrine (DIV2)
1998
Image 10
5480
First, the common sense lieth in the former part of the head, and containes all that store, by which all the outward senses are furnished:
First, the Common sense lies in the former part of the head, and contains all that store, by which all the outward Senses Are furnished:
ord, dt j n1 vvz p-acp dt j n1 pp-f dt n1, cc vvz d cst n1, p-acp r-crq d dt j n2 vbr vvn:
(15) doctrine (DIV2)
1999
Image 10
5481
For spirits fetch the vigour of each sense from this the common sense. As the lines that goe to the Circumference, meet all in the Center:
For spirits fetch the vigour of each sense from this the Common sense. As the lines that go to the Circumference, meet all in the Centre:
c-acp n2 vvb dt n1 pp-f d n1 p-acp d dt j n1. p-acp dt n2 cst vvb p-acp dt n1, vvb d p-acp dt n1:
(15) doctrine (DIV2)
1999
Image 10
5482
so doe all the outward senses meet in the common sense: and hither likewise are all the formes of things taken by the outward senses, brought, and distinguished.
so do all the outward Senses meet in the Common sense: and hither likewise Are all the forms of things taken by the outward Senses, brought, and distinguished.
av vdb d dt j n2 vvb p-acp dt j n1: cc av av vbr d dt n2 pp-f n2 vvn p-acp dt j n2, vvn, cc vvn.
(15) doctrine (DIV2)
1999
Image 10
5483
Secōdly, the phantasie is lodged in the middle part of the braine, where, as in a shop it takes in the images of things brought to the common sense,
Secōdly, the fantasy is lodged in the middle part of the brain, where, as in a shop it Takes in the Images of things brought to the Common sense,
ord, dt n1 vbz vvn p-acp dt j-jn n1 pp-f dt n1, c-crq, c-acp p-acp dt n1 pn31 vvz p-acp dt n2 pp-f n2 vvn p-acp dt j n1,
(15) doctrine (DIV2)
2000
Image 10
5484
and there formes them more exactly, and oftentimes makes new after an admirable manner, by thinking,
and there forms them more exactly, and oftentimes makes new After an admirable manner, by thinking,
cc a-acp n2 pno32 av-dc av-j, cc av vvz j p-acp dt j n1, p-acp vvg,
(15) doctrine (DIV2)
2000
Image 10
5485
and then, after it hath separated what it likes not, it deliuers the rest ouer to the memory, which is lodged in the hinder part of the braine, which is as it were the treasurie to keepe, what the phantasie as a Iudge hath sentenced to her keeping, the common sense being but as the doore-keeper vnto the phantasie.
and then, After it hath separated what it likes not, it delivers the rest over to the memory, which is lodged in the hinder part of the brain, which is as it were the treasury to keep, what the fantasy as a Judge hath sentenced to her keeping, the Common sense being but as the doorkeeper unto the fantasy.
cc av, c-acp pn31 vhz vvn r-crq pn31 vvz xx, pn31 vvz dt n1 a-acp p-acp dt n1, r-crq vbz vvn p-acp dt jc n1 pp-f dt n1, r-crq vbz p-acp pn31 vbdr dt n1 pc-acp vvi, r-crq dt n1 p-acp dt n1 vhz vvn p-acp po31 n-vvg, dt j n1 vbg p-acp p-acp dt n1 p-acp dt n1.
(15) doctrine (DIV2)
2000
Image 10
5486
And these three senses differ in the abilitie to receiue, and keepe the impression of the images of things brought to them:
And these three Senses differ in the ability to receive, and keep the impression of the Images of things brought to them:
cc d crd n2 vvb p-acp dt n1 pc-acp vvi, cc vvi dt n1 pp-f dt n2 pp-f n2 vvn p-acp pno32:
(15) doctrine (DIV2)
2000
Image 10
5487
For the common sense is seated in the more soft part of the braine, and so not able to keepe them long:
For the Common sense is seated in the more soft part of the brain, and so not able to keep them long:
c-acp dt j n1 vbz vvn p-acp dt av-dc j n1 pp-f dt n1, cc av xx j pc-acp vvi pno32 av-j:
(15) doctrine (DIV2)
2000
Image 10
5488
as waxe ouer-soft, doth not long keep the impression of the seale.
as wax over-soft, does not long keep the impression of the seal.
c-acp n1 j, vdz xx av-j vvi dt n1 pp-f dt n1.
(15) doctrine (DIV2)
2000
Image 10
5489
The phantasy is placed in a harder part of the braine, and therefore keepes the impression longer:
The phantasy is placed in a harder part of the brain, and Therefore keeps the impression longer:
dt n1 vbz vvn p-acp dt jc n1 pp-f dt n1, cc av vvz dt n1 av-jc:
(15) doctrine (DIV2)
2000
Image 10
5490
But the memorie is placed in the hardest part of all, and behind in the head,
But the memory is placed in the Hardest part of all, and behind in the head,
cc-acp dt n1 vbz vvn p-acp dt js n1 pp-f d, cc a-acp p-acp dt n1,
(15) doctrine (DIV2)
2000
Image 10
5491
further off from the concourse and trouble of the outward senses, and by reason of the stifnes of the braine, it keepes the impression longest.
further off from the concourse and trouble of the outward Senses, and by reason of the stiffness of the brain, it keeps the impression longest.
av-j a-acp p-acp dt n1 cc n1 pp-f dt j n2, cc p-acp n1 pp-f dt n1 pp-f dt n1, pn31 vvz dt n1 js.
(15) doctrine (DIV2)
2000
Image 10
5492
Now that naturall heat with the animall spirits, is like a fire to keepe the braine soft in the degrees therof, that it may receiue the impression,
Now that natural heat with the animal spirits, is like a fire to keep the brain soft in the Degrees thereof, that it may receive the impression,
av cst j n1 p-acp dt n1 n2, vbz av-j dt n1 pc-acp vvi dt n1 j p-acp dt n2 av, cst pn31 vmb vvi dt n1,
(15) doctrine (DIV2)
2000
Image 10
5493
as hot water the wax fit to be marked. Thus of the senses.
as hight water the wax fit to be marked. Thus of the Senses.
c-acp j n1 dt n1 j pc-acp vbi vvn. av pp-f dt n2.
(15) doctrine (DIV2)
2000
Image 10
5494
But before I passe from them, it is profitable to note certaine things, which befall the senses for the good of the body and soule,
But before I pass from them, it is profitable to note certain things, which befall the Senses for the good of the body and soul,
cc-acp c-acp pns11 vvb p-acp pno32, pn31 vbz j pc-acp vvi j n2, r-crq vvb dt n2 p-acp dt j pp-f dt n1 cc n1,
(15) doctrine (DIV2)
2001
Image 10
5495
and that is the binding and loosing of the senses.
and that is the binding and losing of the Senses.
cc d vbz dt vvg cc vvg pp-f dt n2.
(15) doctrine (DIV2)
2001
Image 10
5819
It is profitable to consider of the obstinacy of these Gentiles, together with their motiues:
It is profitable to Consider of the obstinacy of these Gentiles, together with their motives:
pn31 vbz j pc-acp vvi pp-f dt n1 pp-f d n2-j, av p-acp po32 n2:
(16) doctrine (DIV2)
2096
Image 10
5496
For God hath so tempered the state of the senses in man, that they should neither alwaies rest, nor alwaies work:
For God hath so tempered the state of the Senses in man, that they should neither always rest, nor always work:
p-acp np1 vhz av vvn dt n1 pp-f dt n2 p-acp n1, cst pns32 vmd d av n1, ccx av vvi:
(15) doctrine (DIV2)
2001
Image 10
5497
Hence, from their resting comes sleepe, and from their working comes waking, or watching: we wake, when the senses are loose;
Hence, from their resting comes sleep, and from their working comes waking, or watching: we wake, when the Senses Are lose;
av, p-acp po32 vvg vvz n1, cc p-acp po32 n-vvg vvz vvg, cc vvg: pns12 vvb, c-crq dt n2 vbr j;
(15) doctrine (DIV2)
2001
Image 10
5498
and sleepe, when the soule binds them vp:
and sleep, when the soul binds them up:
cc n1, c-crq dt n1 vvz pno32 a-acp:
(15) doctrine (DIV2)
2001
Image 10
5499
both are thus wrought, when the vegetatiue power wants help for concoction of the meat, the naturall heat is sent from the senses to dispatch that work, and then we sleep;
both Are thus wrought, when the vegetative power Wants help for concoction of the meat, the natural heat is sent from the Senses to dispatch that work, and then we sleep;
d vbr av vvn, c-crq dt j n1 vvz n1 p-acp n1 pp-f dt n1, dt j n1 vbz vvn p-acp dt n2 pc-acp vvi d n1, cc av pns12 vvb;
(15) doctrine (DIV2)
2001
Image 10
5500
and when that is done, the heat returnes to the senses, and tickles them, and so they awake.
and when that is done, the heat returns to the Senses, and tickles them, and so they awake.
cc c-crq d vbz vdn, dt n1 n2 p-acp dt n2, cc vvz pno32, cc av pns32 vvb.
(15) doctrine (DIV2)
2001
Image 10
5501
But it is to be obserued, that though in sleepe the common sense, and so the outward senses are all bound,
But it is to be observed, that though in sleep the Common sense, and so the outward Senses Are all bound,
p-acp pn31 vbz pc-acp vbi vvn, cst cs p-acp vvi dt j n1, cc av dt j n2 vbr d vvn,
(15) doctrine (DIV2)
2002
Image 10
5502
yet the phantasie and memory doe not cease, but being now freed from the attendance vpon the intelligences of them,
yet the fantasy and memory do not cease, but being now freed from the attendance upon the intelligences of them,
av dt n1 cc n1 vdb xx vvi, cc-acp vbg av vvn p-acp dt n1 p-acp dt n2 pp-f pno32,
(15) doctrine (DIV2)
2002
Image 10
5503
or the outward senses, as if they were at more liberty, they are exercised more freely,
or the outward Senses, as if they were At more liberty, they Are exercised more freely,
cc dt j n2, c-acp cs pns32 vbdr p-acp n1 n1, pns32 vbr vvn av-dc av-j,
(15) doctrine (DIV2)
2002
Image 10
5504
and often fall to new forming, and compounding of the Images brought in before by the common sense,
and often fallen to new forming, and compounding of the Images brought in before by the Common sense,
cc av vvb p-acp j n-vvg, cc vvg pp-f dt n2 vvn p-acp a-acp p-acp dt j n1,
(15) doctrine (DIV2)
2002
Image 10
5505
and so erect a newe frame of things, which are vented & expressed by dreaming:
and so erect a new frame of things, which Are vented & expressed by dreaming:
cc av vvb dt j n1 pp-f n2, r-crq vbr vvd cc vvn p-acp vvg:
(15) doctrine (DIV2)
2002
Image 10
5506
In which, a secret and admirable working of God by the soule may appeare, if wee consider the strange things are fashioned in our imagination in our sleepe:
In which, a secret and admirable working of God by the soul may appear, if we Consider the strange things Are fashioned in our imagination in our sleep:
p-acp r-crq, dt j-jn cc j n-vvg pp-f np1 p-acp dt n1 vmb vvi, cs pns12 vvb dt j n2 vbr vvn p-acp po12 n1 p-acp po12 n1:
(15) doctrine (DIV2)
2002
Image 10
5507
yea the reasonable soule in sleep comes into this shop of the phantasie, and there doth strange works, which,
yea the reasonable soul in sleep comes into this shop of the fantasy, and there does strange works, which,
uh dt j n1 p-acp n1 vvz p-acp d n1 pp-f dt n1, cc a-acp vdz j n2, r-crq,
(15) doctrine (DIV2)
2002
Image 10
5508
as I said, are vented in our dreams; in which wee finde as effectuall vse of reason, as as wee had waking.
as I said, Are vented in our dreams; in which we find as effectual use of reason, as as we had waking.
c-acp pns11 vvd, vbr vvd p-acp po12 n2; p-acp r-crq pns12 vvb p-acp j n1 pp-f n1, c-acp c-acp pns12 vhd n-vvg.
(15) doctrine (DIV2)
2002
Image 10
5509
Thus of the soule, as it worketh apprehension. Now followeth it to consider, how the soule works motion vpon the body.
Thus of the soul, as it works apprehension. Now follows it to Consider, how the soul works motion upon the body.
av pp-f dt n1, c-acp pn31 vvz n1. av vvz pn31 pc-acp vvi, c-crq dt n1 vvz n1 p-acp dt n1.
(15) doctrine (DIV2)
2003
Image 10
5510
It is out of all doubt, that motion in the body is from the soule.
It is out of all doubt, that motion in the body is from the soul.
pn31 vbz av pp-f d n1, cst n1 p-acp dt n1 vbz p-acp dt n1.
(15) doctrine (DIV2)
2004
Image 10
5511
For of it selfe, it is but a dead lumpe, as it shewes it selfe to be,
For of it self, it is but a dead lump, as it shows it self to be,
p-acp pp-f pn31 n1, pn31 vbz p-acp dt j n1, c-acp pn31 vvz pn31 n1 pc-acp vbi,
(15) doctrine (DIV2)
2004
Image 10
5512
when the soule is gone out of it. Now the soule giues vnto the body a threefold motion. First, the vitall motion. Secondly, the motion of appetite.
when the soul is gone out of it. Now the soul gives unto the body a threefold motion. First, the vital motion. Secondly, the motion of appetite.
c-crq dt n1 vbz vvn av pp-f pn31. av dt n1 vvz p-acp dt n1 dt j n1. ord, dt j n1. ord, dt n1 pp-f n1.
(15) doctrine (DIV2)
2004
Image 10
5513
Thirdly, the motion from place to place.
Thirdly, the motion from place to place.
ord, dt n1 p-acp n1 p-acp n1.
(15) doctrine (DIV2)
2008
Image 10
5514
The vitall motion giuen to the body by the soule, is wrought two waies, both by the pulse, and by breathing;
The vital motion given to the body by the soul, is wrought two ways, both by the pulse, and by breathing;
dt j n1 vvn p-acp dt n1 p-acp dt n1, vbz vvn crd n2, av-d p-acp dt n1, cc p-acp vvg;
(15) doctrine (DIV2)
2009
Image 10
5515
both of absolute necessity to preserue life in the body.
both of absolute necessity to preserve life in the body.
d pp-f j n1 pc-acp vvi n1 p-acp dt n1.
(15) doctrine (DIV2)
2009
Image 10
5516
The motion of pulse is begunne at the heart, which is made continually to beat by the soule, which beating of the heart begets those sparkles, which wee call vitall Spirits, arising out of the finest of the bloud, which spirits are carried by the pulse thorow the arteries,
The motion of pulse is begun At the heart, which is made continually to beatrice by the soul, which beating of the heart begets those sparkles, which we call vital Spirits, arising out of the Finest of the blood, which spirits Are carried by the pulse thorough the arteries,
dt n1 pp-f n1 vbz vvn p-acp dt n1, r-crq vbz vvn av-j pc-acp vvi p-acp dt n1, r-crq vvg pp-f dt n1 vvz d n2, r-crq pns12 vvb j n2, vvg av pp-f dt js pp-f dt n1, r-crq n2 vbr vvn p-acp dt n1 p-acp dt n2,
(15) doctrine (DIV2)
2010
Image 10
5518
Breathing is another strange motion of the soule in the body, by which both aire is fetcht in continually for the cooling of naturall heat in the heart,
Breathing is Another strange motion of the soul in the body, by which both air is fetched in continually for the cooling of natural heat in the heart,
vvg vbz j-jn j n1 pp-f dt n1 p-acp dt n1, p-acp r-crq d n1 vbz vvn p-acp av-j c-acp dt n-vvg pp-f j n1 p-acp dt n1,
(15) doctrine (DIV2)
2011
Image 10
5519
and other members, and the spirits refreshed, and also the grosse and more smoaky spirits are exhaled out of the brest. Thus of the vitall motion.
and other members, and the spirits refreshed, and also the gross and more smoky spirits Are exhaled out of the breast. Thus of the vital motion.
cc j-jn n2, cc dt n2 vvn, cc av dt j cc av-dc j n2 vbr vvd av pp-f dt n1. av pp-f dt j n1.
(15) doctrine (DIV2)
2011
Image 10
5520
The motion of appetite is a contrary commanding motion in the creature, by which hee is inclined to take to him such things from without,
The motion of appetite is a contrary commanding motion in the creature, by which he is inclined to take to him such things from without,
dt n1 pp-f n1 vbz dt n-jn j-vvg n1 p-acp dt n1, p-acp r-crq pns31 vbz vvn pc-acp vvi p-acp pno31 d n2 p-acp a-acp,
(15) doctrine (DIV2)
2013
Image 10
5521
as he conceiues good and needfull for him, and so likewise to auoid things hurtfull, and so the soule begets diuers appetites and desires:
as he conceives good and needful for him, and so likewise to avoid things hurtful, and so the soul begets diverse appetites and Desires:
c-acp pns31 vvz j cc j p-acp pno31, cc av av pc-acp vvi n2 j, cc av dt n1 vvz j n2 cc n2:
(15) doctrine (DIV2)
2013
Image 10
5522
as, the desire after food, which wee call hunger and thirst;
as, the desire After food, which we call hunger and thirst;
c-acp, dt n1 p-acp n1, r-crq pns12 vvb n1 cc n1;
(15) doctrine (DIV2)
2013
Image 10
5523
and the desire after procreation, and the appetites, wee call affections or passions, so farre forth as they are seated vpon the body,
and the desire After procreation, and the appetites, we call affections or passion, so Far forth as they Are seated upon the body,
cc dt n1 p-acp n1, cc dt n2, pns12 vvb n2 cc n2, av av-j av c-acp pns32 vbr vvn p-acp dt n1,
(15) doctrine (DIV2)
2013
Image 10
5524
and exercised by instruments in the body; such as, in generall, breed sorrow, or pleasure, or passiueness in vs;
and exercised by Instruments in the body; such as, in general, breed sorrow, or pleasure, or passiveness in us;
cc vvn p-acp n2 p-acp dt n1; d c-acp, p-acp n1, vvb n1, cc n1, cc n1 p-acp pno12;
(15) doctrine (DIV2)
2013
Image 10
5525
such as are, ioy, grief, anger, and the rest, &c.
such as Are, joy, grief, anger, and the rest, etc.
d c-acp vbr, n1, n1, n1, cc dt n1, av
(15) doctrine (DIV2)
2013
Image 10
5526
It were too difficult and too tedious for popular teaching, to shew in particular, and distinctly,
It were too difficult and too tedious for popular teaching, to show in particular, and distinctly,
pn31 vbdr av j cc av j c-acp j n-vvg, pc-acp vvi p-acp j, cc av-j,
(15) doctrine (DIV2)
2014
Image 10
5527
how the soule admirably worketh about each of these. The motion from place to place, is the last:
how the soul admirably works about each of these. The motion from place to place, is the last:
c-crq dt n1 av-j vvz p-acp d pp-f d. dt n1 p-acp n1 p-acp n1, vbz dt ord:
(15) doctrine (DIV2)
2014
Image 10
5528
and this is a strong work of the soule, driuing on the body to the motion of the whole,
and this is a strong work of the soul, driving on the body to the motion of the Whole,
cc d vbz dt j n1 pp-f dt n1, vvg p-acp dt n1 p-acp dt n1 pp-f dt j-jn,
(15) doctrine (DIV2)
2015
Image 10
5529
or of some part of the body.
or of Some part of the body.
cc pp-f d n1 pp-f dt n1.
(15) doctrine (DIV2)
2015
Image 10
5530
The body cannot remooue it self, but it is of the soule, that it is stirred vp and down:
The body cannot remove it self, but it is of the soul, that it is stirred up and down:
dt n1 vmbx vvi pn31 n1, cc-acp pn31 vbz pp-f dt n1, cst pn31 vbz vvn a-acp cc a-acp:
(15) doctrine (DIV2)
2015
Image 10
5531
for, when the soule is gone, it can mooue no longer.
for, when the soul is gone, it can move no longer.
c-acp, c-crq dt n1 vbz vvn, pn31 vmb vvi av-dx av-jc.
(15) doctrine (DIV2)
2015
Image 10
5532
And in vain were appetites or desires giuen to the creatures, if this motion from place to place were not giuen,
And in vain were appetites or Desires given to the creatures, if this motion from place to place were not given,
cc p-acp j vbdr n2 cc n2 vvn p-acp dt n2, cs d n1 p-acp n1 p-acp n1 vbdr xx vvn,
(15) doctrine (DIV2)
2015
Image 10
5533
because without it, it could neuer compasse things desired.
Because without it, it could never compass things desired.
c-acp p-acp pn31, pn31 vmd av-x vvi n2 vvd.
(15) doctrine (DIV2)
2015
Image 10
5534
Hitherto of the working of the soule vpon the body, and those strange things it doth in the body, by the faculties of vegetation and sense.
Hitherto of the working of the soul upon the body, and those strange things it does in the body, by the faculties of vegetation and sense.
av pp-f dt n-vvg pp-f dt n1 p-acp dt n1, cc d j n2 pn31 vdz p-acp dt n1, p-acp dt n2 pp-f n1 cc n1.
(15) doctrine (DIV2)
2016
Image 10
5535
It is true, that those things are done by the soules of brute creatures:
It is true, that those things Are done by the Souls of brutus creatures:
pn31 vbz j, cst d n2 vbr vdn p-acp dt n2 pp-f n1 n2:
(15) doctrine (DIV2)
2016
Image 10
5536
but, as their soules differ exceedingly from the glory and excellency of the soules of men,
but, as their Souls differ exceedingly from the glory and excellency of the Souls of men,
cc-acp, c-acp po32 n2 vvb av-vvg p-acp dt n1 cc n1 pp-f dt n2 pp-f n2,
(15) doctrine (DIV2)
2016
Image 10
5537
so are the effects vpon their bodies but certain glimpses of those things which are done exactly by the soules of men;
so Are the effects upon their bodies but certain glimpses of those things which Are done exactly by the Souls of men;
av vbr dt n2 p-acp po32 n2 p-acp j n2 pp-f d n2 r-crq vbr vdn av-j p-acp dt n2 pp-f n2;
(15) doctrine (DIV2)
2016
Image 10
5538
I mean, in respect of the inward senses of phantasie and memory, there is in beasts but onely a dark shadow of them, in comparison of what is in men.
I mean, in respect of the inward Senses of fantasy and memory, there is in beasts but only a dark shadow of them, in comparison of what is in men.
pns11 vvb, p-acp n1 pp-f dt j n2 pp-f n1 cc n1, pc-acp vbz p-acp n2 p-acp j dt j n1 pp-f pno32, p-acp n1 pp-f r-crq vbz p-acp n2.
(15) doctrine (DIV2)
2016
Image 10
5539
But for the third faculty of the soule, which is reason: therein men excell all creatures in this visible world:
But for the third faculty of the soul, which is reason: therein men excel all creatures in this visible world:
cc-acp p-acp dt ord n1 pp-f dt n1, r-crq vbz n1: av n2 vvi d n2 p-acp d j n1:
(15) doctrine (DIV2)
2017
Image 10
5540
and it is profitable for vs to know what God hath done for vs in our soules, generally considered aboue all other creatures;
and it is profitable for us to know what God hath done for us in our Souls, generally considered above all other creatures;
cc pn31 vbz j p-acp pno12 pc-acp vvi r-crq np1 vhz vdn p-acp pno12 p-acp po12 n2, av-j vvn p-acp d j-jn n2;
(15) doctrine (DIV2)
2017
Image 10
5541
and so man excells in respect of his reasonable soule, 1. In that hee can conceiue of things by the light of vnderstanding, as well as by sense.
and so man excels in respect of his reasonable soul, 1. In that he can conceive of things by the Light of understanding, as well as by sense.
cc av n1 vvz p-acp n1 pp-f po31 j n1, crd p-acp cst pns31 vmb vvi pp-f n2 p-acp dt n1 pp-f n1, c-acp av c-acp p-acp n1.
(15) doctrine (DIV2)
2017
Image 10
5542
This light is admirable, whether we conceiue of it as proceeding from GOD, who shines vpon the soule,
This Light is admirable, whither we conceive of it as proceeding from GOD, who shines upon the soul,
d n1 vbz j, cs pns12 vvb pp-f pn31 p-acp vvg p-acp np1, r-crq vvz p-acp dt n1,
(15) doctrine (DIV2)
2017
Image 10
5543
as the Sunne doth vpon the body: or whether wee beleeue it to be a light conferred vpon the vnderstanding;
as the Sun does upon the body: or whither we believe it to be a Light conferred upon the understanding;
c-acp dt n1 vdz p-acp dt n1: cc cs pns12 vvb pn31 pc-acp vbi dt n1 vvn p-acp dt n1;
(15) doctrine (DIV2)
2017
Image 10
5544
by which, from within, it discerns things. 2. In that it can conceiue of things that neuer were in the senses;
by which, from within, it discerns things. 2. In that it can conceive of things that never were in the Senses;
p-acp r-crq, p-acp a-acp, pn31 vvz n2. crd p-acp cst pn31 vmb vvi pp-f n2 cst av-x vbdr p-acp dt n2;
(15) doctrine (DIV2)
2017
Image 10
5545
as, things absent, that neuer were seen, yea, things, altogether immateriall;
as, things absent, that never were seen, yea, things, altogether immaterial;
c-acp, n2 j, cst av-x vbdr vvn, uh, n2, av j;
(15) doctrine (DIV2)
2017
Image 10
5546
as, Angels, and vertues, and vices. 3. In that it can conceiue of the nature of God,
as, Angels, and Virtues, and vices. 3. In that it can conceive of the nature of God,
c-acp, n2, cc n2, cc n2. crd p-acp cst pn31 vmb vvi pp-f dt n1 pp-f np1,
(15) doctrine (DIV2)
2017
Image 10
5547
and discern God from his works. 4. In that it can conceiue of things by a discerning reflexion;
and discern God from his works. 4. In that it can conceive of things by a discerning reflection;
cc vvi np1 p-acp po31 n2. crd p-acp cst pn31 vmb vvi pp-f n2 p-acp dt j-vvg n1;
(15) doctrine (DIV2)
2017
Image 10
5548
as, it can conceiue of it selfe, and vnderstand, that it doth vnderstand. 5. In that it can distinguish between good and euill, truth and falshood;
as, it can conceive of it self, and understand, that it does understand. 5. In that it can distinguish between good and evil, truth and falsehood;
c-acp, pn31 vmb vvi pp-f pn31 n1, cc vvi, cst pn31 vdz vvi. crd p-acp cst pn31 vmb vvi p-acp j cc j-jn, n1 cc n1;
(15) doctrine (DIV2)
2017
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5549
I say, of the morall goodnes of things: whereas the phantasie can iudge onely of so much of the naturall goodnes of things,
I say, of the moral Goodness of things: whereas the fantasy can judge only of so much of the natural Goodness of things,
pns11 vvb, pp-f dt j n1 pp-f n2: cs dt n1 vmb vvi av-j pp-f av d pp-f dt j n1 pp-f n2,
(15) doctrine (DIV2)
2017
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5550
as they shew to the outward senses. 6. In the largenes of the extent of our vnderstanding.
as they show to the outward Senses. 6. In the largeness of the extent of our understanding.
c-acp pns32 vvb p-acp dt j n2. crd p-acp dt n1 pp-f dt n1 pp-f po12 n1.
(15) doctrine (DIV2)
2017
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5551
For, the vnderstanding can, in a small moment of time, go almost ouer the world, and view it all, as it were, at once:
For, the understanding can, in a small moment of time, go almost over the world, and view it all, as it were, At once:
p-acp, dt n1 vmb, p-acp dt j n1 pp-f n1, vvb av p-acp dt n1, cc vvi pn31 d, c-acp pn31 vbdr, p-acp a-acp:
(15) doctrine (DIV2)
2017
Image 10
5552
whereas the senses are forced in within a narrow compasse. 7. In that it can inuent things that neuer were in beeing:
whereas the Senses Are forced in within a narrow compass. 7. In that it can invent things that never were in being:
cs dt n2 vbr vvn p-acp p-acp dt j n1. crd p-acp cst pn31 vmb vvi n2 cst av-x vbdr p-acp vbg:
(15) doctrine (DIV2)
2017
Image 10
5553
and thus wee see daily, what strange things, for number and skill, are inuented for the vse of the life of man, by art and skill of mans vnderstanding, in euery calling of men. 8. In that the reasonable soule gouerns and appoints,
and thus we see daily, what strange things, for number and skill, Are invented for the use of the life of man, by art and skill of men understanding, in every calling of men. 8. In that the reasonable soul governs and appoints,
cc av pns12 vvb av-j, r-crq j n2, p-acp n1 cc n1, vbr vvn p-acp dt n1 pp-f dt n1 pp-f n1, p-acp n1 cc n1 pp-f ng1 n1, p-acp d n-vvg pp-f n2. crd p-acp d dt j n1 vvz cc vvz,
(15) doctrine (DIV2)
2017
Image 10
5554
and crosseth, and fetters, and alters, and rectifies the other faculties of vegetation and sense;
and Crosseth, and fetters, and alters, and Rectifies the other faculties of vegetation and sense;
cc vvz, cc n2, cc vvz, cc vvz dt j-jn n2 pp-f n1 cc n1;
(15) doctrine (DIV2)
2017
Image 10
5555
and, in respect thereof, can turn, and tame, and rule, and order all sorts of other creatures. 9. In that, by begetting with strange variety, it can make knowne what images are within,
and, in respect thereof, can turn, and tame, and Rule, and order all sorts of other creatures. 9. In that, by begetting with strange variety, it can make known what Images Are within,
cc, p-acp n1 av, vmb vvi, cc j, cc n1, cc vvi d n2 pp-f j-jn n2. crd p-acp d, p-acp vvg p-acp j n1, pn31 vmb vvi vvn r-crq n2 vbr a-acp,
(15) doctrine (DIV2)
2017
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5556
whether begotten by the senses, or by the minde it self. 10. In that it is the faculty by which onely true blessednes is apprehended and attained. 11. In that mans vnderstanding is made, after a sort, all things.
whither begotten by the Senses, or by the mind it self. 10. In that it is the faculty by which only true blessedness is apprehended and attained. 11. In that men understanding is made, After a sort, all things.
cs vvn p-acp dt n2, cc p-acp dt n1 pn31 n1. crd p-acp cst pn31 vbz dt n1 p-acp r-crq j j n1 vbz vvn cc vvn. crd p-acp cst ng1 n1 vbz vvn, p-acp dt n1, d n2.
(15) doctrine (DIV2)
2017
Image 10
5557
For, the vnderstanding becomes the things vnderstood, in that it doth conceiue a true and euident image of the thing to be vnderstood:
For, the understanding becomes the things understood, in that it does conceive a true and evident image of the thing to be understood:
p-acp, dt n1 vvz dt n2 vvd, p-acp cst pn31 vdz vvi dt j cc j n1 pp-f dt n1 pc-acp vbi vvn:
(15) doctrine (DIV2)
2017
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5861
To bee good among the good, is not singular; but to bee euill among the good, is abominable;
To be good among the good, is not singular; but to be evil among the good, is abominable;
pc-acp vbi j p-acp dt j, vbz xx j; cc-acp pc-acp vbi j-jn p-acp dt j, vbz j;
(16) doctrine (DIV2)
2099
Image 10
5558
so that, as man is the Image of God, so hath he in him the images of all things, printed as it were, in his vnderstanding.
so that, as man is the Image of God, so hath he in him the Images of all things, printed as it were, in his understanding.
av cst, c-acp n1 vbz dt n1 pp-f np1, av vhz pns31 p-acp pno31 dt n2 pp-f d n2, vvn c-acp pn31 vbdr, p-acp po31 n1.
(15) doctrine (DIV2)
2017
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5559
This is a most dreadfull dignity in the soules of men; yea, heerin he resembles God in the creation of the world:
This is a most dreadful dignity in the Souls of men; yea, herein he resembles God in the creation of the world:
d vbz dt av-ds j n1 p-acp dt n2 pp-f n2; uh, av pns31 vvz np1 p-acp dt n1 pp-f dt n1:
(15) doctrine (DIV2)
2017
Image 10
5560
for, man's reasonable soule doth, as it were, form worlds of things in it self. If any obiect, that the sensitiue soule hath the images of things in it: I answer two things.
for, Man's reasonable soul does, as it were, from world's of things in it self. If any Object, that the sensitive soul hath the Images of things in it: I answer two things.
c-acp, ng1 j n1 vdz, c-acp pn31 vbdr, n1 n2 pp-f n2 p-acp pn31 n1. cs d n1, cst dt j n1 vhz dt n2 pp-f n2 p-acp pn31: pns11 vvb crd n2.
(15) doctrine (DIV2)
2017
Image 10
5561
First, that the sense can receiue onely the images of a few things, that is, only of such things as haue colour, sound, tast, smell, or touchable qualities:
First, that the sense can receive only the Images of a few things, that is, only of such things as have colour, found, taste, smell, or touchable qualities:
ord, cst dt n1 vmb vvi av-j dt n2 pp-f dt d n2, cst vbz, av-j pp-f d n2 c-acp vhb n1, n1, n1, vvb, cc j n2:
(15) doctrine (DIV2)
2017
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5562
but the minde can beget the images of all things.
but the mind can beget the Images of all things.
cc-acp dt n1 vmb vvi dt n2 pp-f d n2.
(15) doctrine (DIV2)
2017
Image 10
5563
Secondly, that those images in the senses, are dull, and dark, and confused, in comparison of the likenes of things in the minde. 12. In that he hath a will, in choosing or refusing things good or euill, that cannot bee compelled.
Secondly, that those Images in the Senses, Are dull, and dark, and confused, in comparison of the likeness of things in the mind. 12. In that he hath a will, in choosing or refusing things good or evil, that cannot be compelled.
ord, cst d n2 p-acp dt n2, vbr j, cc j, cc j-vvn, p-acp n1 pp-f dt n1 pp-f n2 p-acp dt n1. crd p-acp cst pns31 vhz dt n1, p-acp vvg cc vvg n2 j cc j-jn, cst vmbx vbi vvn.
(15) doctrine (DIV2)
2017
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5564
The liberty of the will is inseparable to it, in what it chooseth or refuseth:
The liberty of the will is inseparable to it, in what it chooses or Refuseth:
dt n1 pp-f dt n1 vbz j p-acp pn31, p-acp r-crq pn31 vvz cc vvz:
(15) doctrine (DIV2)
2017
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5565
for, it implies a contradiction, that the will should be cōstraind. 13. In that it hath in it that diuine thing which we call conscience, which is giuen to the soule as a guardian,
for, it Implies a contradiction, that the will should be constrained. 13. In that it hath in it that divine thing which we call conscience, which is given to the soul as a guardian,
c-acp, pn31 vvz dt n1, cst dt n1 vmd vbi vvn. crd p-acp cst pn31 vhz p-acp pn31 d j-jn n1 r-crq pns12 vvb n1, r-crq vbz vvn p-acp dt n1 p-acp dt n1,
(15) doctrine (DIV2)
2017
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5566
as it were, to attend it, from God; the effects whereof are admirable in vs: for, it testifies to our actions: it accuseth, or excuseth:
as it were, to attend it, from God; the effects whereof Are admirable in us: for, it Testifies to our actions: it Accuseth, or excuseth:
c-acp pn31 vbdr, pc-acp vvi pn31, p-acp np1; dt n2 q-crq vbr j p-acp pno12: c-acp, pn31 vvz p-acp po12 n2: pn31 vvz, cc vvz:
(15) doctrine (DIV2)
2017
Image 10
5567
it comforts, when wee haue well done, aboue all outward comforts; and it terrifieth and scourgeth the soule with vnexpressible afflictions many times for sin:
it comforts, when we have well done, above all outward comforts; and it terrifieth and scourges the soul with unexpressible afflictions many times for since:
pn31 vvz, c-crq pns12 vhb av vdn, p-acp d j n2; cc pn31 vvz cc vvz dt n1 p-acp j n2 d n2 p-acp n1:
(15) doctrine (DIV2)
2017
Image 10
5568
it is a Iudge, witnes, and executioner many times in vs.
it is a Judge, witness, and executioner many times in us
pn31 vbz dt n1, n1, cc n1 d n2 p-acp pno12
(15) doctrine (DIV2)
2017
Image 10
5569
Now, if the soule bee thus admirable in any estate (for, all these things are true of the reasonable soule,
Now, if the soul be thus admirable in any estate (for, all these things Are true of the reasonable soul,
av, cs dt n1 vbb av j p-acp d n1 (c-acp, d d n2 vbr j pp-f dt j n1,
(15) doctrine (DIV2)
2018
Image 10
5570
euen in the estate of corruption) then how excellent was the estate of man, in respect of his soule, before the Fall!
even in the estate of corruption) then how excellent was the estate of man, in respect of his soul, before the Fallen!
av p-acp dt n1 pp-f n1) av q-crq j vbds dt n1 pp-f n1, p-acp n1 pp-f po31 n1, p-acp dt n1!
(15) doctrine (DIV2)
2018
Image 10
5571
and how doth it excell in the godly, who haue their soules enlightned with the light of faith, and garnished with sauing graces!
and how does it excel in the godly, who have their Souls enlightened with the Light of faith, and garnished with Saving graces!
cc q-crq vdz pn31 vvi p-acp dt j, r-crq vhb po32 n2 vvn p-acp dt n1 pp-f n1, cc vvn p-acp vvg n2!
(15) doctrine (DIV2)
2018
Image 10
5572
but, especially, how shall it exceed in glory, when it shall bee presented before God in the Kingdome of heauen!
but, especially, how shall it exceed in glory, when it shall be presented before God in the Kingdom of heaven!
cc-acp, av-j, q-crq vmb pn31 vvi p-acp n1, c-crq pn31 vmb vbi vvn p-acp np1 p-acp dt n1 pp-f n1!
(15) doctrine (DIV2)
2018
Image 10
5573
So that, as the whole man, made in God's Image, is (as it were) the visible God in this great world:
So that, as the Whole man, made in God's Image, is (as it were) the visible God in this great world:
av cst, c-acp dt j-jn n1, vvn p-acp npg1 n1, vbz (c-acp pn31 vbdr) dt j np1 p-acp d j n1:
(15) doctrine (DIV2)
2019
Image 10
5574
so the soule is as it were a little God in the lesser world, which is the body of man.
so the soul is as it were a little God in the lesser world, which is the body of man.
av dt n1 vbz c-acp pn31 vbdr dt j np1 p-acp dt jc n1, r-crq vbz dt n1 pp-f n1.
(15) doctrine (DIV2)
2019
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5575
And thus much of the faculties of the soule. Now the end of al this follows:
And thus much of the faculties of the soul. Now the end of all this follows:
cc av d pp-f dt n2 pp-f dt n1. av dt n1 pp-f d d vvz:
(15) doctrine (DIV2)
2020
Image 10
5576
The Lord made the soul, & endowed it with so excellēt a being, & so admirable faculties, that so the Lord might in this visible world haue a creature, that would know him and serue him rightly.
The Lord made the soul, & endowed it with so excellent a being, & so admirable faculties, that so the Lord might in this visible world have a creature, that would know him and serve him rightly.
dt n1 vvd dt n1, cc vvd pn31 p-acp av j dt vbg, cc av j n2, cst av dt n1 vmd p-acp d j n1 vhb dt n1, cst vmd vvi pno31 cc vvi pno31 av-jn.
(15) doctrine (DIV2)
2021
Image 10
5577
The creatures without sense are Gods workman-ship, but discerne nothing of God, or themselues, or other things.
The creatures without sense Are God's workmanship, but discern nothing of God, or themselves, or other things.
dt n2 p-acp n1 vbr ng1 n1, cc-acp vvb pix pp-f np1, cc px32, cc j-jn n2.
(15) doctrine (DIV2)
2021
Image 10
5578
The creatures with sense discern other things by sense, but know nothing of God:
The creatures with sense discern other things by sense, but know nothing of God:
dt n2 p-acp n1 vvi j-jn n2 p-acp n1, cc-acp vvb pix pp-f np1:
(15) doctrine (DIV2)
2021
Image 10
5579
Now God made man, as the abridgement of all hee had made, and gaue him this soule, of purpose that hee might discerne God aright,
Now God made man, as the abridgement of all he had made, and gave him this soul, of purpose that he might discern God aright,
av np1 vvd n1, c-acp dt n1 pp-f d pns31 vhd vvn, cc vvd pno31 d n1, pp-f n1 cst pns31 vmd vvi np1 av,
(15) doctrine (DIV2)
2021
Image 10
5580
and serue, and worship and praise him.
and serve, and worship and praise him.
cc vvi, cc n1 cc vvi pno31.
(15) doctrine (DIV2)
2021
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5581
Vse 1. The consideration of the excellency of the soule, and of the end why it was created, should stirre vs vp to make conscience of the seruice, and knowledge of God:Use 1. The consideration of the excellency of the soul, and of the end why it was created, should stir us up to make conscience of the service, and knowledge of God:
vvb crd dt n1 pp-f dt n1 pp-f dt n1, cc pp-f dt n1 c-crq pn31 vbds vvn, vmd vvi pno12 a-acp pc-acp vvi n1 pp-f dt n1, cc n1 pp-f np1:
(15) doctrine (DIV2)
2022
Image 10
5582
It is as if wee had neuer beene, if wee answer not this end:
It is as if we had never been, if we answer not this end:
pn31 vbz c-acp cs pns12 vhd av-x vbn, cs pns12 vvb xx d n1:
(15) doctrine (DIV2)
2022
Image 10
5583
Wee should bee fired to the obseruation and praise of God, and of his loue to man.
we should be fired to the observation and praise of God, and of his love to man.
pns12 vmd vbi vvn p-acp dt n1 cc n1 pp-f np1, cc pp-f po31 n1 p-acp n1.
(15) doctrine (DIV2)
2022
Image 10
5584
And withall it should make vs wonderfull carefull of our soules, since wee see they are such excellent creatures:
And withal it should make us wonderful careful of our Souls, since we see they Are such excellent creatures:
cc av pn31 vmd vvi pno12 j j pp-f po12 n2, c-acp pns12 vvb pns32 vbr d j n2:
(15) doctrine (DIV2)
2023
Image 10
5585
Our soule is more worth, then all this visible world besides.
Our soul is more worth, then all this visible world beside.
po12 n1 vbz av-dc j, cs d d j n1 a-acp.
(15) doctrine (DIV2)
2023
Image 10
5586
Especially it should fire vs to a care of things, that concerne the blessed Immortality of our soules:
Especially it should fire us to a care of things, that concern the blessed Immortality of our Souls:
av-j pn31 vmd vvi pno12 p-acp dt n1 pp-f n2, cst vvb dt j-vvn n1 pp-f po12 n2:
(15) doctrine (DIV2)
2024
Image 10
5587
wee should bee forced to all possible care of all such things, as might bee prouision for the eternall well-being of our soules.
we should be forced to all possible care of all such things, as might be provision for the Eternal well-being of our Souls.
pns12 vmd vbi vvn p-acp d j n1 pp-f d d n2, c-acp vmd vbi n1 p-acp dt j n1 pp-f po12 n2.
(15) doctrine (DIV2)
2024
Image 10
5588
And in particular the excellency of the soule should disswade vs from fleshly lusts, and all inward impurity, by which the soule is defiled or wounded.
And in particular the excellency of the soul should dissuade us from fleshly Lustiest, and all inward impurity, by which the soul is defiled or wounded.
cc p-acp j dt n1 pp-f dt n1 vmd vvi pno12 p-acp j n2, cc d j n1, p-acp r-crq dt n1 vbz vvn cc vvn.
(15) doctrine (DIV2)
2025
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5589
Hitherto of the description of the soule: The war against the soule is now to be considered of:
Hitherto of the description of the soul: The war against the soul is now to be considered of:
av pp-f dt n1 pp-f dt n1: dt n1 p-acp dt n1 vbz av pc-acp vbi vvn pp-f:
(15) doctrine (DIV2)
2026
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5590
Concerning which I propound these things to bee handled. First, who are the combatants. Secondly, by what waies and means the soule is assaulted and opposed.
Concerning which I propound these things to be handled. First, who Are the combatants. Secondly, by what ways and means the soul is assaulted and opposed.
vvg r-crq pns11 vvi d n2 pc-acp vbi vvn. ord, r-crq vbr dt n2. ord, p-acp r-crq n2 cc n2 dt n1 vbz vvn cc vvn.
(15) doctrine (DIV2)
2026
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5591
Thirdly, why God would suffer the soule to bee thus assaulted. Fourthly, what reason Christians haue to bee carefull of themselues and prouide against this warre.
Thirdly, why God would suffer the soul to be thus assaulted. Fourthly, what reason Christians have to be careful of themselves and provide against this war.
ord, c-crq np1 vmd vvi dt n1 pc-acp vbi av vvn. ord, r-crq n1 np1 vhi pc-acp vbi j pp-f px32 cc vvb p-acp d n1.
(15) doctrine (DIV2)
2029
Image 10
5592
Fiftly, by what meanes wee must resist and defend the soule. Sixtly, what hope there is of victory.
Fifty, by what means we must resist and defend the soul. Sixty, what hope there is of victory.
ord, p-acp r-crq n2 pns12 vmb vvi cc vvi dt n1. ord, r-crq vvb pc-acp vbz pp-f n1.
(15) doctrine (DIV2)
2031
Image 10
5593
Seuenthly, how many waies wee may obtaine victory. Eightthly, by what signes we may knowe that wee are not ouercome.
Seuenthly, how many ways we may obtain victory. Eighthly, by what Signs we may know that we Are not overcome.
crd, c-crq d n2 pns12 vmb vvi n1. j, p-acp r-crq n2 pns12 vmb vvi cst pns12 vbr xx vvn.
(15) doctrine (DIV2)
2033
Image 10
5594
And then the vse of the whole.
And then the use of the Whole.
cc av dt n1 pp-f dt j-jn.
(15) doctrine (DIV2)
2035
Image 10
5595
For the first, there are foure kinds of warre waged against the soule, as it is encountered by foure sorts of aduersaries.
For the First, there Are foure Kinds of war waged against the soul, as it is encountered by foure sorts of Adversaries.
p-acp dt ord, pc-acp vbr crd n2 pp-f n1 vvn p-acp dt n1, c-acp pn31 vbz vvn p-acp crd n2 pp-f n2.
(15) doctrine (DIV2)
2036
Image 10
5596
For, both God, and the world, and he diuell, and the flesh, warre against the soule of man: briefely of the three first.
For, both God, and the world, and he Devil, and the Flesh, war against the soul of man: briefly of the three First.
p-acp, d np1, cc dt n1, cc pns31 n1, cc dt n1, n1 p-acp dt n1 pp-f n1: av-j pp-f dt crd ord.
(15) doctrine (DIV2)
2036
Image 10
5597
God warres against the soule, either in earnest and in deed, or in show and appearance,
God wars against the soul, either in earnest and in deed, or in show and appearance,
np1 n2 p-acp dt n1, av-d p-acp n1 cc p-acp n1, cc p-acp n1 cc n1,
(15) doctrine (DIV2)
2037
Image 10
5598
and not as an aduersary in deed. In earnest God fights against the soule, by the threatnings and rebukes of his Word,
and not as an adversary in deed. In earnest God fights against the soul, by the threatenings and rebukes of his Word,
cc xx p-acp dt n1 p-acp n1. p-acp j np1 vvz p-acp dt n1, p-acp dt n2-vvg cc n2 pp-f po31 n1,
(15) doctrine (DIV2)
2037
Image 10
5599
when hee smites and beates men downe by the word of his mouth, Esay 11. and also by torments of conscience powred out vpon the wicked men;
when he smites and beats men down by the word of his Mouth, Isaiah 11. and also by torments of conscience poured out upon the wicked men;
c-crq pns31 vvz cc vvz n2 a-acp p-acp dt n1 pp-f po31 n1, np1 crd cc av p-acp n2 pp-f n1 vvd av p-acp dt j n2;
(15) doctrine (DIV2)
2037
Image 10
5600
and so hee fought against Cain and Iudas. Sometimes, God is but a putatiue aduersarie, and doth but seeme to fight against them;
and so he fought against Cain and Iudas. Sometime, God is but a putative adversary, and does but seem to fight against them;
cc av pns31 vvd p-acp np1 cc np1. av, np1 vbz p-acp dt j n1, cc vdz p-acp vvi pc-acp vvi p-acp pno32;
(15) doctrine (DIV2)
2037
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5601
and so hee warreth against his owne seruants: either by outward crosses, or by disertion, or by feare and terrour;
and so he Warreth against his own Servants: either by outward Crosses, or by desertion, or by Fear and terror;
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and thus hee fought against Iob :
and thus he fought against Job:
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And in this case, God is like a Captaine trayning his souldiers, or like a Fencer teaching his scholler to fight.
And in this case, God is like a Captain training his Soldiers, or like a Fencer teaching his scholar to fight.
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The world wars against the soule, two waies, by the inticements of profits, pleasures, honours, euill counsell, or example:
The world wars against the soul, two ways, by the enticements of profits, pleasures, honours, evil counsel, or Exampl:
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and by persecution either of the tongue or hand. The diuell warres against the soule, by euill doctrine, or temptations or illusions.
and by persecution either of the tongue or hand. The Devil wars against the soul, by evil Doctrine, or temptations or illusions.
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But none of these three are principally intended heere: it is the flesh, that maketh warre against the soule, that is heere meant.
But none of these three Are principally intended Here: it is the Flesh, that makes war against the soul, that is Here meant.
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By the flesh, is meant the corruption that is in the nature of man, called the old man and the Lawe of the members.
By the Flesh, is meant the corruption that is in the nature of man, called the old man and the Law of the members.
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By the soule is heere meant the spirit, or regenerate man, the new man, the grace of Christ in the soule.
By the soul is Here meant the Spirit, or regenerate man, the new man, the grace of christ in the soul.
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Thus of the first point, who are the combatants: the flesh is the assaylant; the Spirit, the defendant. For the second point:
Thus of the First point, who Are the combatants: the Flesh is the assailant; the Spirit, the defendant. For the second point:
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the flesh incounters and warres against the soule diuerse waies, and by strange kindes of fights;
the Flesh encounters and wars against the soul diverse ways, and by strange Kinds of fights;
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as, 1. By mists of ignorance: it casts mists before the eies of the soule, that it might bee blinded;
as, 1. By mists of ignorance: it Cast mists before the eyes of the soul, that it might be blinded;
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for, there is a manifest combate between the naturall vnderstanding, and the regenerate minde:
for, there is a manifest combat between the natural understanding, and the regenerate mind:
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carnall reason and sauing knowledge often fight it out within a man. 2. By doubtings and distractions:
carnal reason and Saving knowledge often fight it out within a man. 2. By doubtings and distractions:
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and so the flesh casts out such questions as these, as so many darts into the soule;
and so the Flesh Cast out such questions as these, as so many darts into the soul;
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Whether there bee a God, or the Scripture be the Word of GOD? Whether Christ be the Sonne of God,
Whither there be a God, or the Scripture be the Word of GOD? Whither christ be the Son of God,
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and our Mediator? Whether it be the true Church wee are in;
and our Mediator? Whither it be the true Church we Are in;
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or whether our sinnes be forgiuen, or wee bee in the state of grace? whether there shall bee any resurrection,
or whither our Sins be forgiven, or we be in the state of grace? whither there shall be any resurrection,
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or heauen, or hell, or immortall Being of the soule? Against all these, the soule is driuen to make often defenses,
or heaven, or hell, or immortal Being of the soul? Against all these, the soul is driven to make often defenses,
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and driues them out with hard conflicts. 3. By rebellious deniall of obedience to the law of the minde;
and drives them out with hard conflicts. 3. By rebellious denial of Obedience to the law of the mind;
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exalting it self against the obedience enjoyned by Christ to the soule, Rom. 7. 2. Cor. 10. and casting out resolutions of deniall,
exalting it self against the Obedience enjoined by christ to the soul, Rom. 7. 2. Cor. 10. and casting out resolutions of denial,
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& thoughts that say they ought not, or wil not obey. 4. By hindring the work of the soule, that ouercomes the former resolutions, and wil obey:
& thoughts that say they ought not, or will not obey. 4. By hindering the work of the soul, that overcomes the former resolutions, and will obey:
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and that it doth by making euil present, when she should do good;
and that it does by making evil present, when she should do good;
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or by hindring and dulling of the affections of the heart, or by casting in of other proiects, of purpose to breed distractions in the time of dooing good duties, Rom 7. 5. By lusting, that is, by bringing-in of contrary desires, euill concupiscences, longings after forbidden things:
or by hindering and dulling of the affections of the heart, or by casting in of other projects, of purpose to breed distractions in the time of doing good duties, Rom 7. 5. By lusting, that is, by bringing-in of contrary Desires, evil concupiscences, longings After forbidden things:
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and in these lusts vsually the flesh combines with the outward aduersaries of the soule, the world and the diuell;
and in these Lustiest usually the Flesh combines with the outward Adversaries of the soul, the world and the Devil;
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and kindles the fire of those inordinate desires, by dalliance with the world, or the diuel's temptations.
and kindles the fire of those inordinate Desires, by dalliance with the world, or the devil's temptations.
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And thus of the second point. The third thing is a question; Why GOD should suffer the soule to be thus annoyed by the flesh;
And thus of the second point. The third thing is a question; Why GOD should suffer the soul to be thus annoyed by the Flesh;
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saying, He could haue made man again in Christ, as he made Adam in Paradise,
saying, He could have made man again in christ, as he made Adam in Paradise,
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and so haue vtterly abolished the flesh? For answer heerunto, three things may be said.
and so have utterly abolished the Flesh? For answer hereunto, three things may be said.
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First, that we are bound with all thankfulness to praise God for that grace he hath giuen vs in Christ,
First, that we Are bound with all thankfulness to praise God for that grace he hath given us in christ,
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though it bee not full perfect; and so ought not to reason with GOD, why he gaue vs not more grace;
though it be not full perfect; and so ought not to reason with GOD, why he gave us not more grace;
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and the rather, because wee look for a time, when wee shall bee more happy in that respect, than euer Adam was:
and the rather, Because we look for a time, when we shall be more happy in that respect, than ever Adam was:
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and besides, though grace giuen vs, bee imperfect, in respect of degree, and so, lesse than Adam 's was;
and beside, though grace given us, be imperfect, in respect of degree, and so, less than Adam is was;
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yet it is perfect, in respect of continuance: and so it is better than Adam ' s.
yet it is perfect, in respect of Continuance: and so it is better than Adam ' s.
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Thirdly, there may be diuers reasons assigned, why GOD did suffer the flesh to remain in vs after calling,
Thirdly, there may be diverse Reasons assigned, why GOD did suffer the Flesh to remain in us After calling,
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for a time, that is, while wee warre in this world:
for a time, that is, while we war in this world:
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for, 1. It shewes the greatnes of God's power, that can keep vs, notwithstanding such continual danger we are in. 2. By this conflict, diuers graces of the Spirit are raised vp and exercised, which else were of little vse;
for, 1. It shows the greatness of God's power, that can keep us, notwithstanding such continual danger we Are in. 2. By this conflict, diverse graces of the Spirit Are raised up and exercised, which Else were of little use;
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as, godly sorrow, pouerty of spirit, desire of death, and faith also hath much imployment about this combate. 3. By this combate, all the graces of God's Spirit are proued to be right,
as, godly sorrow, poverty of Spirit, desire of death, and faith also hath much employment about this combat. 3. By this combat, all the graces of God's Spirit Are proved to be right,
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and not counterfet in the true Christians:
and not counterfeit in the true Christians:
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for, no man can constantly beare armes against the flesh, but hee is a new creature.
for, no man can constantly bear arms against the Flesh, but he is a new creature.
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This combate, then, serues for the triall of the gifts and graces of Christians. 4. By this combate, wee are cured of the horrible disease of self-loue & pride in our selues,
This combat, then, serves for the trial of the Gifts and graces of Christians. 4. By this combat, we Are cured of the horrible disease of Self-love & pride in our selves,
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as knowing, that we deserue no fauour at his hand, nor can be strong in our owne might. 5. It is equall we should war, before we triumph;
as knowing, that we deserve no favour At his hand, nor can be strong in our own might. 5. It is equal we should war, before we triumph;
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that wee should fight in the battels on earth, before we raign in heauen.
that we should fight in the battles on earth, before we Reign in heaven.
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Lastly, it makes heauen and grace more precious in our sight, and breeds in vs a desire to bee dissolued,
Lastly, it makes heaven and grace more precious in our sighed, and breeds in us a desire to be dissolved,
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and so warns from the loue of this present euill world.
and so warns from the love of this present evil world.
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In the fourth place we must consider, by what means the soule may preserue it self against the treacheries and assaults of the flesh:
In the fourth place we must Consider, by what means the soul may preserve it self against the Treacheries and assaults of the Flesh:
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and so the means is to be vsed either before the conflict, or in the conflict, or after the conflict.
and so the means is to be used either before the conflict, or in the conflict, or After the conflict.
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Before the conflict, if wee would take a sound course to bee preserued against the danger of the flesh, we must look to these things: 1. We must stand vpon our guard,
Before the conflict, if we would take a found course to be preserved against the danger of the Flesh, we must look to these things: 1. We must stand upon our guard,
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and keep a daily watch ouer our hearts and waies, and not be retchlesse to despise our owne waies,
and keep a daily watch over our hearts and ways, and not be retchless to despise our own ways,
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or neuer take notice of our hearts: hee liues dangerously, that liues securely:
or never take notice of our hearts: he lives dangerously, that lives securely:
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we must take a diligent view of our owne naturall dispositions, to bee able to discerne distinctly, what it is the flesh vsually is prone to,
we must take a diligent view of our own natural dispositions, to be able to discern distinctly, what it is the Flesh usually is prove to,
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or imployed in. 2. We must bee sure to commit our selues to God, and by faith lay hold vpon Iesus Christ,
or employed in. 2. We must be sure to commit our selves to God, and by faith lay hold upon Iesus christ,
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and settle our selues in our assurance:
and settle our selves in our assurance:
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for that cuts off many of the maine aduantages of the flesh, especially it quencheth all those hellish darts that arise from doubtings and despaire:
for that cuts off many of the main advantages of the Flesh, especially it quenches all those hellish darts that arise from doubtings and despair:
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which is to discerne the flesh. 3. Wee must quicken in vs our hope of a better life:
which is to discern the Flesh. 3. we must quicken in us our hope of a better life:
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for that will shew vs so much glory to bee had in the seruice of Christ,
for that will show us so much glory to be had in the service of christ,
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as all the motions of the flesh will seeme vaine in comparison:
as all the motions of the Flesh will seem vain in comparison:
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wee are neuer allured by the lusts of the flesh, but when wee haue forgotten heauen,
we Are never allured by the Lustiest of the Flesh, but when we have forgotten heaven,
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or are destitute of the liuely hope of it. 4. We must bee sober, in the vse of outward things, 1. Pet. 1.13. and remoue from the flesh, those things wee obserue the flesh to bee apt to dally withall:
or Are destitute of the lively hope of it. 4. We must be Sobrium, in the use of outward things, 1. Pet. 1.13. and remove from the Flesh, those things we observe the Flesh to be apt to dally withal:
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if the flesh could be diuorced from the world, there were little or no danger. 5. Wee must with all readines, vpon all occasions, entertaine all good motions any way cast into vs by Gods Spirit:
if the Flesh could be divorced from the world, there were little or no danger. 5. we must with all readiness, upon all occasions, entertain all good motions any Way cast into us by God's Spirit:
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for as those are set vp and nourished, the flesh is subdued and kept vnder. 6. Wee must daily commit our selues and our soules to God by prayer,
for as those Are Set up and nourished, the Flesh is subdued and kept under. 6. we must daily commit our selves and our Souls to God by prayer,
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and so is it an admirable prayse to be good among the euill.
and so is it an admirable praise to be good among the evil.
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and beseech him to keepe vs, and accordingly to begge strength to auoid those euils, which by nature wee find our selues most prone to, 2. Tim. 1.12.
and beseech him to keep us, and accordingly to beg strength to avoid those evils, which by nature we find our selves most prove to, 2. Tim. 1.12.
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Now if the flesh, notwithstanding, doe on the sudden (either prouoked by the world, or entised by the deuill) make assault and lust after euill things:
Now if the Flesh, notwithstanding, do on the sudden (either provoked by the world, or enticed by the Devil) make assault and lust After evil things:
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(15) doctrine (DIV2)
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then in the conflict, our armour must be, 1. Contrary lustings, Gal. 1.17. The Spirit must lust against the flesh, by raising vp holy desires, and loathing of those base affections of the flesh. 2. Prayer:
then in the conflict, our armour must be, 1. Contrary lustings, Gal. 1.17. The Spirit must lust against the Flesh, by raising up holy Desires, and loathing of those base affections of the Flesh. 2. Prayer:
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2046
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we must crucifie them, drag them before the Crosse of Christ, and there accuse them, shame them, iudge them, condemne them,
we must crucify them, drag them before the Cross of christ, and there accuse them, shame them, judge them, condemn them,
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and begge vertue from the death of Christ to kill them. 3. The Word of God.
and beg virtue from the death of christ to kill them. 3. The Word of God.
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(15) doctrine (DIV2)
2046
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For as Christ beat away the deuill, by alleaging what was written:
For as christ beatrice away the Devil, by alleging what was written:
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(15) doctrine (DIV2)
2046
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so should wee get store of places of Scripture, which wee might alleage to our owne hearts,
so should we get store of places of Scripture, which we might allege to our own hearts,
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when wee are entised to any sinne: and so the promises of the Gospell would bee as shooes to our feete;
when we Are enticed to any sin: and so the promises of the Gospel would be as shoes to our feet;
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(15) doctrine (DIV2)
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that neither thorny care prick, nor vaine pleasures defile vs:
that neither thorny care prick, nor vain pleasures defile us:
cst dx j n1 vvi, ccx j n2 vvb pno12:
(15) doctrine (DIV2)
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and so those promises are, because they both shew vs greater things then fleshly pleasures can bee,
and so those promises Are, Because they both show us greater things then fleshly pleasures can be,
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(15) doctrine (DIV2)
2046
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and withall shew vs such treasure in Christ, as may free vs from liuing in care.
and withal show us such treasure in christ, as may free us from living in care.
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(15) doctrine (DIV2)
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Two rules are of excellent vse for this purpose. 1. To silence the flesh:
Two rules Are of excellent use for this purpose. 1. To silence the Flesh:
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(15) doctrine (DIV2)
2047
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When it assaults, not to suffer it to plead much, but presently resist it. 2. To looke to the beginnings of any corruption:
When it assaults, not to suffer it to plead much, but presently resist it. 2. To look to the beginnings of any corruption:
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(15) doctrine (DIV2)
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not to dallie with it, and giue it way vpon pretence of safety:
not to dally with it, and give it Way upon pretence of safety:
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for it may strangely prouoke, and beyond expectation, if it bee not looked to at first.
for it may strangely provoke, and beyond expectation, if it be not looked to At First.
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(15) doctrine (DIV2)
2047
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After the conflict, wee must remember two things. 1. To giue thanks to God for the help of his presence,
After the conflict, we must Remember two things. 1. To give thanks to God for the help of his presence,
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(15) doctrine (DIV2)
2048
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as accounting it a singular fauour to be protected against so vile an enemy. 2. To take heed of security;
as accounting it a singular favour to be protected against so vile an enemy. 2. To take heed of security;
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(15) doctrine (DIV2)
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so to consider of our present deliuerance, as to looke for more conflicts.
so to Consider of our present deliverance, as to look for more conflicts.
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(15) doctrine (DIV2)
2048
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In the fift place it is profitable, considering what reasons Christians haue to bee carefull of themselues,
In the fift place it is profitable, considering what Reasons Christians have to be careful of themselves,
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(15) doctrine (DIV2)
2049
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and attend their soules in respect of the flesh: for, 1. This combate is a dayly combate:
and attend their Souls in respect of the Flesh: for, 1. This combat is a daily combat:
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(15) doctrine (DIV2)
2049
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the warre is neuer at an end:
the war is never At an end:
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(15) doctrine (DIV2)
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it is an aduersary, that neuer takes so much as a day of truce. 2. There is no safety or help, by running away:
it is an adversary, that never Takes so much as a day of truce. 2. There is no safety or help, by running away:
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(15) doctrine (DIV2)
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Doct. 3. That in some cases the conuersation of a Christian may extend it selfe euen to wicked men.Doct. 3. That in Some cases the Conversation of a Christian may extend it self even to wicked men.
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(16) doctrine (DIV2)
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for thy aduersary is seated within thee, and thou canst not runne from thy selfe. 3. The flesh hath might and continuall aid from the diuell and the world;
for thy adversary is seated within thee, and thou Canst not run from thy self. 3. The Flesh hath might and continual aid from the Devil and the world;
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(15) doctrine (DIV2)
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which, almost with infinite variety of occasions, ministers obstinacy to the flesh. 4. For want of care, many worthy Champions haue beene for the time foiled shamefully;
which, almost with infinite variety of occasions, Ministers obstinacy to the Flesh. 4. For want of care, many worthy Champions have been for the time foiled shamefully;
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(15) doctrine (DIV2)
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as were Noah, Lot, Dauid, Peter, and others. 5. No Christian can auoyd it, but hath this combate within him, Gal. 5.17.
as were Noah, Lot, David, Peter, and Others. 5. No Christian can avoid it, but hath this combat within him, Gal. 5.17.
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(15) doctrine (DIV2)
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And as these or the like reasons may breed care and watchfulnes:
And as these or the like Reasons may breed care and watchfulness:
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(15) doctrine (DIV2)
2050
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so hath the true Christian no cause of despaire, but rather many arguments of hope of good successe,
so hath the true Christian no cause of despair, but rather many Arguments of hope of good success,
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(15) doctrine (DIV2)
2050
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and daily victories and triumphs ouer the flesh, if he be watchfull: for, 1. God hath prouided him of armour against those kindes of assaults:
and daily victories and Triumphos over the Flesh, if he be watchful: for, 1. God hath provided him of armour against those Kinds of assaults:
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(15) doctrine (DIV2)
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and it is mighty to preserue and subdue, 2. Cor. 10.3, 4. 2. Christ in his power doth rest in vs,
and it is mighty to preserve and subdue, 2. Cor. 10.3, 4. 2. christ in his power does rest in us,
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(15) doctrine (DIV2)
2050
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for this end, to assist vs in the combate, as we cry for help, 2. Cor. 12.10. 3. We fight against an aduersary hath beene often foiled by all sorts of Godly Christians,
for this end, to assist us in the combat, as we cry for help, 2. Cor. 12.10. 3. We fight against an adversary hath been often foiled by all sorts of Godly Christians,
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(15) doctrine (DIV2)
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and by our selues in diuers particular combates; yea, against an aduersary, that hath receiued a deadly wound that cannot bee cured:
and by our selves in diverse particular combats; yea, against an adversary, that hath received a deadly wound that cannot be cured:
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(15) doctrine (DIV2)
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for, so the flesh the first day of our conuersion was mortified.
for, so the Flesh the First day of our conversion was mortified.
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(15) doctrine (DIV2)
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All that are Christs, haue mortified the flesh with the lusts thereof. 4. Wee haue assurance of victory,
All that Are Christ, have mortified the Flesh with the Lustiest thereof. 4. we have assurance of victory,
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(15) doctrine (DIV2)
2050
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if wee resist, Rom. 8.38. 5. An incorruptible Crowne is laid vp for all that ouercome, 2. Tim. 4.7, 8. Reu. 2. Now, for the seuenth point:
if we resist, Rom. 8.38. 5. an incorruptible Crown is laid up for all that overcome, 2. Tim. 4.7, 8. Reu. 2. Now, for the Seventh point:
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(15) doctrine (DIV2)
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wee obtaine victory against the flesh diuers waies, as, 1. In our iustification, when wee by faith obtaine the pardon of our sinnes committed,
we obtain victory against the Flesh diverse ways, as, 1. In our justification, when we by faith obtain the pardon of our Sins committed,
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(15) doctrine (DIV2)
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and a righteousnes able to couer vs, notwithstanding all the spite the flesh doth vs. This is our victory in Christ, Rom. 7. 2. In our sanctification:
and a righteousness able to cover us, notwithstanding all the spite the Flesh does us This is our victory in christ, Rom. 7. 2. In our sanctification:
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(15) doctrine (DIV2)
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and so wee get victory. 1. When we conquer some sins wholly, so that we neuer commit them againe.
and so we get victory. 1. When we conquer Some Sins wholly, so that we never commit them again.
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(15) doctrine (DIV2)
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2. When we turn, and subdue the power of the sin that remains;
2. When we turn, and subdue the power of the since that remains;
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(15) doctrine (DIV2)
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so as they cannot raigne, though they rebell. 3. We shall haue our finall and full victory in our glorification in the day of CHRIST,
so as they cannot Reign, though they rebel. 3. We shall have our final and full victory in our glorification in the day of CHRIST,
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(15) doctrine (DIV2)
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when the flesh shall be vtterly abolished for euer. Now for the eightth point:
when the Flesh shall be utterly abolished for ever. Now for the eightth point:
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(15) doctrine (DIV2)
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wee may knowe, that wee are not at any time ouercomne, by these signes, if we finde them in vs. 1. If wee iudge our selues for all knowne sinnes;
we may know, that we Are not At any time ouercomne, by these Signs, if we find them in us 1. If we judge our selves for all known Sins;
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(15) doctrine (DIV2)
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so as there be no sin arising from the flesh, but wee condemn it, and keep our selues as men condemned in the flesh, being grieued at the rebellion of the flesh in vs, Rom. 7.1.
so as there be no since arising from the Flesh, but we condemn it, and keep our selves as men condemned in the Flesh, being grieved At the rebellion of the Flesh in us, Rom. 7.1.
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(15) doctrine (DIV2)
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Pet. 4.7. 2. If we hold fast our assurance of faith, we are safe, so long as we keep the faith, 2. Tim. 4.7. 3. If wee goe on in our Christian way or course,Pet. 4.7. 2. If we hold fast our assurance of faith, we Are safe, so long as we keep the faith, 2. Tim. 4.7. 3. If we go on in our Christian Way or course,
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and doo not giue-ouer the practice of knowne duties, against the light of our consciences: if we finish our course, 2. Tim. 4.7.
and do not give-over the practice of known duties, against the Light of our Consciences: if we finish our course, 2. Tim. 4.7.
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Vse 1. The vse of all should be, First, for information; and so two waies:Use 1. The use of all should be, First, for information; and so two ways:
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for, 1. It shewes the miseries of such persons as neuer feel this combate, that haue all quiet in them:
for, 1. It shows the misery's of such Persons as never feel this combat, that have all quiet in them:
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(15) doctrine (DIV2)
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it is a signe, the flesh and the diuell rule all, and there is no sanctified Spirit to resist. 2. It shewes the folly of some godly persons, that are troubled,
it is a Signen, the Flesh and the Devil Rule all, and there is no sanctified Spirit to resist. 2. It shows the folly of Some godly Persons, that Are troubled,
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(15) doctrine (DIV2)
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as if their states were not right, because they finde such a combat in themselues:
as if their states were not right, Because they find such a combat in themselves:
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whereas they should rather conclude the contrary, that therefore there is some workmanship of Christ in them, which is so opposed by the flesh and the diuell;
whereas they should rather conclude the contrary, that Therefore there is Some workmanship of christ in them, which is so opposed by the Flesh and the Devil;
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(15) doctrine (DIV2)
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and that it is the case of all the godly, to bee assaulted with rebellious thoughts and desires,
and that it is the case of all the godly, to be assaulted with rebellious thoughts and Desires,
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(15) doctrine (DIV2)
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and other practices of the flesh, reckoned vp before. Secondly, for instruction:
and other practices of the Flesh, reckoned up before. Secondly, for instruction:
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(15) doctrine (DIV2)
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and so it should teach Christians, and warn them to take heed of three things, viz. of security, despair, and fainting: for, all these are mischieuous.
and so it should teach Christians, and warn them to take heed of three things, viz. of security, despair, and fainting: for, all these Are mischievous.
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(15) doctrine (DIV2)
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We may not be secure, sith we haue such an enimy within vs:
We may not be secure, sith we have such an enemy within us:
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(15) doctrine (DIV2)
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nor must we be too much out of hope, or despair of successe, for the reasons before alleaged:
nor must we be too much out of hope, or despair of success, for the Reasons before alleged:
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(15) doctrine (DIV2)
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nor yet must wee giue way, so much as to fainting of spirit;
nor yet must we give Way, so much as to fainting of Spirit;
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(15) doctrine (DIV2)
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but pluck vp our owne hearts, and, with trust in God's grace, resist still the risings of corruption, till we get a finall victory.
but pluck up our own hearts, and, with trust in God's grace, resist still the risings of corruption, till we get a final victory.
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Verse 12. And haue your conuersation honest amongst the Gentiles;Verse 12. And have your Conversation honest among the Gentiles;
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that they which speak euill of you, as euill doers, may by your good works which they shall see, glorifie God in the day of their visitation. HItherto of the dehortation.
that they which speak evil of you, as evil doers, may by your good works which they shall see, Glorify God in the day of their Visitation. HItherto of the dehortation.
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(16) doctrine (DIV2)
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The words of this verse are an exhortation: wherein consider both what hee exhorts to, and by what reasons.
The words of this verse Are an exhortation: wherein Consider both what he exhorts to, and by what Reasons.
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(16) doctrine (DIV2)
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The matter hee exhorts to, concernes their outward conuersation, which he would haue to be honest and amiable. The reasons are,
The matter he exhorts to, concerns their outward Conversation, which he would have to be honest and amiable. The Reasons Are,
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First, because the Christians liued among Gentiles, that imbraced not the true Religion.
First, Because the Christians lived among Gentiles, that embraced not the true Religion.
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(16) doctrine (DIV2)
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Secondly, because diuers of these Gentils were so spiteful against the Christians, that they would take all occasions to speake euill of them.
Secondly, Because diverse of these Gentiles were so spiteful against the Christians, that they would take all occasions to speak evil of them.
ord, c-acp j pp-f d n2-j vbdr av j p-acp dt njpg2, cst pns32 vmd vvi d n2 pc-acp vvi j-jn pp-f pno32.
(16) doctrine (DIV2)
2059
Image 10
5724
Thirdly, because some of them that now did speake euill of them, might hereafter be conuerted to the true Religion.
Thirdly, Because Some of them that now did speak evil of them, might hereafter be converted to the true Religion.
ord, c-acp d pp-f pno32 cst av vdd vvi j-jn pp-f pno32, vmd av vbi vvn p-acp dt j n1.
(16) doctrine (DIV2)
2060
Image 10
5725
Fourthly, because if they now obserue their good works, when they shall be visited of God, they will much magnifie them to the great glory of God.
Fourthly, Because if they now observe their good works, when they shall be visited of God, they will much magnify them to the great glory of God.
ord, c-acp cs pns32 av vvb po32 j n2, c-crq pns32 vmb vbi vvn pp-f np1, pns32 vmb av-d vvi pno32 p-acp dt j n1 pp-f np1.
(16) doctrine (DIV2)
2061
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That which he then exhorts them to, is the care of their conuersation, which he amplifies, by shewing what kinde of conuersation hee would haue it to be, viz. A fayre or honest conuersation. And haue your conuersation honest. ]
That which he then exhorts them to, is the care of their Conversation, which he amplifies, by showing what kind of Conversation he would have it to be, viz. A fair or honest Conversation. And have your Conversation honest. ]
cst r-crq pns31 av vvz pno32 p-acp, vbz dt n1 pp-f po32 n1, r-crq pns31 vvz, p-acp vvg r-crq n1 pp-f n1 pns31 vmd vhi pn31 pc-acp vbi, n1 dt j cc j n1. cc vhb po22 n1 j. ]
(16) doctrine (DIV2)
2062
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Diuers things may be hence obserued. First, that a sound Christian must shew himselfe to bee so by his conuersation;
Diverse things may be hence observed. First, that a found Christian must show himself to be so by his Conversation;
j n2 vmb vbi av vvn. ord, cst dt j njp vmb vvi px31 pc-acp vbi av p-acp po31 n1;
(16) doctrine (DIV2)
2064
Image 10
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a Christian must shew the power of his Religion by his works, and by sound practice;
a Christian must show the power of his Religion by his works, and by found practice;
dt njp vmb vvi dt n1 pp-f po31 n1 p-acp po31 n2, cc p-acp j n1;
(16) doctrine (DIV2)
2065
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and that too, amongst men abroad, he must be knowne by his fruits, Col. 1.9, 10. Tit. 2.12. and therefore the Apostle beseecheth them to proue before the Gentiles, that they were true Christians, by their works and conuersation.
and that too, among men abroad, he must be known by his fruits, Col. 1.9, 10. Tit. 2.12. and Therefore the Apostle Beseecheth them to prove before the Gentiles, that they were true Christians, by their works and Conversation.
cc cst av, p-acp n2 av, pns31 vmb vbi vvn p-acp po31 n2, np1 crd, crd np1 crd. cc av dt n1 vvz pno32 pc-acp vvi p-acp dt n2-j, cst pns32 vbdr j np1, p-acp po32 n2 cc n1.
(16) doctrine (DIV2)
2065
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This reproues their discontentment that are vexed, because they are not reputed for sound Christians,
This reproves their discontentment that Are vexed, Because they Are not reputed for found Christians,
np1 vvz po32 n1 cst vbr vvn, c-acp pns32 vbr xx vvn p-acp n1 np1,
(16) doctrine (DIV2)
2065
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5731
and yet shew no care of a conscionable behauiour in their dealings and carriage among men;
and yet show no care of a conscionable behaviour in their dealings and carriage among men;
cc av vvb dx n1 pp-f dt j n1 p-acp po32 n2-vvg cc n1 p-acp n2;
(16) doctrine (DIV2)
2065
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and withall, this may warne all sorts of Christians to looke to themselues, that they be not deceiued with vaine shadowes in pretences;
and withal, this may warn all sorts of Christians to look to themselves, that they be not deceived with vain shadows in pretences;
cc av, d vmb vvi d n2 pp-f np1 pc-acp vvi p-acp px32, cst pns32 vbb xx vvn p-acp j n2 p-acp n2;
(16) doctrine (DIV2)
2065
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for 'tis not talking and discoursing of Religion will serue turne, nor the frequenting of the exercises of Religion;
for it's not talking and discoursing of Religion will serve turn, nor the frequenting of the exercises of Religion;
p-acp pn31|vbz xx vvg cc vvg pp-f n1 vmb vvi n1, ccx dt vvg pp-f dt n2 pp-f n1;
(16) doctrine (DIV2)
2065
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nor is it enough to doe secret duties: but they are bound to the good behauiour generally in their carriage amongst men. This is the first point.
nor is it enough to do secret duties: but they Are bound to the good behaviour generally in their carriage among men. This is the First point.
ccx vbz pn31 d pc-acp vdi j-jn n2: cc-acp pns32 vbr vvn p-acp dt j n1 av-j p-acp po32 n1 p-acp n2. d vbz dt ord n1.
(16) doctrine (DIV2)
2065
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Secondly, from the coherence wee may note also, that a man must first reforme his heart, and then his life;
Secondly, from the coherence we may note also, that a man must First reform his heart, and then his life;
ord, p-acp dt n1 pns12 vmb vvi av, cst dt n1 vmb ord vvi po31 n1, cc av po31 n1;
(16) doctrine (DIV2)
2066
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5736
hee must first get a cleane heart, freed from lusts, and then looke to his conuersation:
he must First get a clean heart, freed from Lustiest, and then look to his Conversation:
pns31 vmb ord vvi dt j n1, vvn p-acp n2, cc av vvb p-acp po31 n1:
(16) doctrine (DIV2)
2066
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Holinesse must bee both within and without; hee is an hypocrite, that hath a fayre conuersation, and a foule heart:
Holiness must be both within and without; he is an hypocrite, that hath a fair Conversation, and a foul heart:
n1 vmb vbi av-d p-acp cc a-acp; pns31 vbz dt n1, cst vhz dt j n1, cc dt j n1:
(16) doctrine (DIV2)
2066
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neither may hee pleade the goodnesse of his heart, that leades a foule conuersation; both must bee ioyned together.
neither may he plead the Goodness of his heart, that leads a foul Conversation; both must be joined together.
av-dx vmb pns31 vvi dt n1 pp-f po31 n1, cst vvz dt j n1; d vmb vbi vvn av.
(16) doctrine (DIV2)
2066
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Thirdly, we may hence note, that euery Christian must be carefull, and looke to it in particular, that his conuersation be honest:
Thirdly, we may hence note, that every Christian must be careful, and look to it in particular, that his Conversation be honest:
ord, pns12 vmb av vvi, cst d np1 vmb vbi j, cc vvi p-acp pn31 p-acp j, cst po31 n1 vbb j:
(16) doctrine (DIV2)
2067
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honesty of life, is with speciall care to be intended; now this must be explicated. The word translated Honest, signifies properly, Fayre;
honesty of life, is with special care to be intended; now this must be explicated. The word translated Honest, signifies properly, Fair;
n1 pp-f n1, vbz p-acp j n1 pc-acp vbi vvn; av d vmb vbi vvn. dt n1 vvn j, vvz av-j, j;
(16) doctrine (DIV2)
2067
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If it be not manifest that his workes are wrought in God, they are lost to him;
If it be not manifest that his works Are wrought in God, they Are lost to him;
cs pn31 vbb xx j cst po31 n2 vbr vvn p-acp np1, pns32 vbr vvn p-acp pno31;
(16) doctrine (DIV2)
2210
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and the Translatours respecting the matter of our conuersation, render it well, Honest; so as withall for the manner wee adde, that it bee a faire conuersation:
and the Translators respecting the matter of our Conversation, render it well, Honest; so as withal for the manner we add, that it be a fair Conversation:
cc dt n2 vvg dt n1 pp-f po12 n1, vvb pn31 av, j; av c-acp av c-acp dt n1 pns12 vvb, cst pn31 vbb dt j n1:
(16) doctrine (DIV2)
2068
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so that two things must bee obserued in our conuersation, the Matter and the Manner. For the Matter:
so that two things must be observed in our Conversation, the Matter and the Manner. For the Matter:
av d crd n2 vmb vbi vvn p-acp po12 n1, dt n1 cc dt n1. p-acp dt n1:
(16) doctrine (DIV2)
2068
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We must bee sure that we bee honest: It is a vaine thing to thinke of being religious, if wee fayle in honesty;
We must be sure that we be honest: It is a vain thing to think of being religious, if we fail in honesty;
pns12 vmb vbi j cst pns12 vbb j: pn31 vbz dt j n1 pc-acp vvi pp-f vbg j, cs pns12 vvb p-acp n1;
(16) doctrine (DIV2)
2068
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wee must not onely studie the duties of the first Table, but wee must be carefull to proue the power of our Religion in the sound practice of the duties of the second Table:
we must not only study the duties of the First Table, but we must be careful to prove the power of our Religion in the found practice of the duties of the second Table:
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(16) doctrine (DIV2)
2068
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we must liue righteously as well as religiously, Tit. 2.12. wee must adde vertue to our faith, 2. Pet. 1.5. and withall, we should labor to excell in honesty, to carry our selues so in all our dealings, that our carriage might allure, through the fairenesse of our behauiour;
we must live righteously as well as religiously, Tit. 2.12. we must add virtue to our faith, 2. Pet. 1.5. and withal, we should labour to excel in honesty, to carry our selves so in all our dealings, that our carriage might allure, through the fairness of our behaviour;
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(16) doctrine (DIV2)
2068
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we must in the things of honesty, striue for an alluring carriage.
we must in the things of honesty, strive for an alluring carriage.
pns12 vmb p-acp dt n2 pp-f n1, vvb p-acp dt j-vvg n1.
(16) doctrine (DIV2)
2068
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5747
There be diuers things in our outward conuersation, which set a great glosse vpon many actions,
There be diverse things in our outward Conversation, which Set a great gloss upon many actions,
pc-acp vbi j n2 p-acp po12 j n1, r-crq vvd dt j n1 p-acp d n2,
(16) doctrine (DIV2)
2068
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and certaine particular duties which shew exceeding comely in a Christian mans behauiour;
and certain particular duties which show exceeding comely in a Christian men behaviour;
cc j j n2 r-crq vvb av-vvg j p-acp dt njp vvz n1;
(16) doctrine (DIV2)
2068
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those the Apostle would haue vs to studie and bee carefull of, euen all things that are honest,
those the Apostle would have us to study and be careful of, even all things that Are honest,
d dt n1 vmd vhi pno12 pc-acp vvi cc vbi j pp-f, av d n2 cst vbr j,
(16) doctrine (DIV2)
2068
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and might win credit to the profession of Religion, Phil. 4.8. This then is the question:
and might win credit to the profession of Religion, Philip 4.8. This then is the question:
cc vmd vvi n1 p-acp dt n1 pp-f n1, np1 crd. np1 av vbz dt n1:
(16) doctrine (DIV2)
2068
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What are those things which would so adorne the outward conuersation of Christians and make it faire and amiable? For answer heereunto there are things distinctly which are of singular praise,
What Are those things which would so adorn the outward Conversation of Christians and make it fair and amiable? For answer hereunto there Are things distinctly which Are of singular praise,
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(16) doctrine (DIV2)
2069
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and much adorne a Christians conuersation, and make it faire.
and much adorn a Christians Conversation, and make it fair.
cc av-d vvi dt njpg2 n1, cc vvi pn31 j.
(16) doctrine (DIV2)
2069
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The first is harmelesnes, to bee free from all courses of iniury, and cruelty, and oppression and the like.
The First is harmlessness, to be free from all courses of injury, and cruelty, and oppression and the like.
dt ord vbz n1, pc-acp vbi j p-acp d n2 pp-f n1, cc n1, cc n1 cc dt j.
(16) doctrine (DIV2)
2070
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A hurtfull and iniurious conuersation is a foule and vnseemely conuersation. The second is discretion:
A hurtful and injurious Conversation is a foul and unseemly Conversation. The second is discretion:
dt j cc j n1 vbz dt j cc j-u n1. dt ord vbz n1:
(16) doctrine (DIV2)
2070
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when men carry themselues with all due respect of their words, and the consideration of the time, place,
when men carry themselves with all due respect of their words, and the consideration of the time, place,
c-crq n2 vvb px32 p-acp d j-jn n1 pp-f po32 n2, cc dt n1 pp-f dt n1, n1,
(16) doctrine (DIV2)
2071
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and persons with whom they conuerse: a discreete conuersation, is a wonderfull faire conuersation:
and Persons with whom they converse: a discreet Conversation, is a wonderful fair Conversation:
cc n2 p-acp ro-crq pns32 vvi: dt j n1, vbz dt j j n1:
(16) doctrine (DIV2)
2071
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when as a foolish, vaine, rash, conceited, talkatiue behauiour, is extremely irkesome and lothsome, Col. 4.5. Iam. 3.13. The third is quietnes and gentlenes, which excels, as it shewes it selfe.
when as a foolish, vain, rash, conceited, talkative behaviour, is extremely irksome and loathsome, Col. 4.5. Iam. 3.13. The third is quietness and gentleness, which excels, as it shows it self.
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(16) doctrine (DIV2)
2071
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First, by humblenes of mind, thinking meanely of himselfe, & esteeming others better then himselfe, Esay 4.2. in giuing honour, going before others, Rom. 12.13.
First, by humbleness of mind, thinking meanly of himself, & esteeming Others better then himself, Isaiah 4.2. in giving honour, going before Others, Rom. 12.13.
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(16) doctrine (DIV2)
2072
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Secondly, by peaceablenes, when men study to be quiet, Eph. 4.11, 12. and meddle with their own busines,
Secondly, by peaceableness, when men study to be quiet, Ephesians 4.11, 12. and meddle with their own business,
ord, p-acp n1, c-crq n2 vvb pc-acp vbi j-jn, np1 crd, crd cc vvi p-acp po32 d n1,
(16) doctrine (DIV2)
2072
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Thirdly, easines to be entreated in case of offence taken, and willingnes to be guided in things profitable and good, Iam. 3.17. The fourth is sobriety.
Thirdly, easiness to be entreated in case of offence taken, and willingness to be guided in things profitable and good, Iam. 3.17. The fourth is sobriety.
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(16) doctrine (DIV2)
2072
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When a man liues so, as hee is not blemished, either with filthines, or drunkennes, or couetousnes:
When a man lives so, as he is not blemished, either with filthiness, or Drunkenness, or covetousness:
c-crq dt n1 vvz av, c-acp pns31 vbz xx vvn, av-d p-acp n1, cc n1, cc n1:
(16) doctrine (DIV2)
2073
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a man that is vnspotted of the world for any foule crimes, and withall can shew a mind not transported with the greedy desires after earthly things, is much honoured, and iustly amongst men:
a man that is unspotted of the world for any foul crimes, and withal can show a mind not transported with the greedy Desires After earthly things, is much honoured, and justly among men:
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(16) doctrine (DIV2)
2073
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the worst man cannot but acknowledge the praise of such: So as men shew this in their dealings euidently, Rom. 13.13. Iam. 1.26. The fift is fidelity and plainnes:
the worst man cannot but acknowledge the praise of such: So as men show this in their dealings evidently, Rom. 13.13. Iam. 1.26. The fift is Fidis and plainness:
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(16) doctrine (DIV2)
2073
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when men are iust and true in all their dealings, and will keepe their words and promises,
when men Are just and true in all their dealings, and will keep their words and promises,
c-crq n2 vbr j cc j p-acp d po32 n2-vvg, cc vmb vvi po32 n2 cc n2,
(16) doctrine (DIV2)
2074
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and abhor the sinnes of deceit, and auoid subtilty and worldly wisedome, and shew themselues to bee plaine men,
and abhor the Sins of deceit, and avoid subtlety and worldly Wisdom, and show themselves to be plain men,
cc vvb dt n2 pp-f n1, cc vvi n1 cc j n1, cc vvi px32 pc-acp vbi j n2,
(16) doctrine (DIV2)
2074
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as it was said of Iacob, that hee was a plaine man, not like subtill Esau. This ought much to bee sought after by Christians, that men may see their hearts by their words, 2. Cor. 1.12. The sixt is profitablenes:
as it was said of Iacob, that he was a plain man, not like subtle Esau This ought much to be sought After by Christians, that men may see their hearts by their words, 2. Cor. 1.12. The sixt is profitableness:
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(16) doctrine (DIV2)
2074
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rendred in the end of this verse, good works.
rendered in the end of this verse, good works.
vvd p-acp dt n1 pp-f d n1, j n2.
(16) doctrine (DIV2)
2075
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They lead a faire conuersation, that doe good, and are helpfull to others, and ready to shew any kindnes or mercy to any that liue neere them,
They led a fair Conversation, that do good, and Are helpful to Others, and ready to show any kindness or mercy to any that live near them,
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(16) doctrine (DIV2)
2075
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or haue occasion to vse them. This is an admirable prayse.
or have occasion to use them. This is an admirable praise.
cc vhb n1 pc-acp vvi pno32. d vbz dt j n1.
(16) doctrine (DIV2)
2075
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The vse should be, therefore, to teach vs to study how to adorne our conuersation with such integrity and vertuous behauiour, The use should be, Therefore, to teach us to study how to adorn our Conversation with such integrity and virtuous behaviour,
dt n1 vmd vbi, av, pc-acp vvi pno12 pc-acp vvi c-crq pc-acp vvi po12 n1 p-acp d n1 cc j n1,
(16) doctrine (DIV2)
2076
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as may winne prayse and reputation to our profession;
as may win praise and reputation to our profession;
c-acp vmb vvi n1 cc n1 p-acp po12 n1;
(16) doctrine (DIV2)
2076
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especially we should at least shunne all those hatefull euils, which by experience we finde to bee grieuous and lothsome,
especially we should At least shun all those hateful evils, which by experience we find to be grievous and loathsome,
av-j pns12 vmd p-acp ds vvi d d j n2-jn, r-crq p-acp n1 pns12 vvb pc-acp vbi j cc j,
(16) doctrine (DIV2)
2076
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and are to be accounted as blemishes in our conuersings, being things as are in a speciall manner lothsome,
and Are to be accounted as blemishes in our conversings, being things as Are in a special manner loathsome,
cc vbr pc-acp vbi vvn p-acp n2 p-acp po12 n2-vvg, vbg n2 c-acp vbr p-acp dt j n1 j,
(16) doctrine (DIV2)
2076
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and prouoke ill opinion in others, as being against honesty and that faire conuersation should bee found in vs: as,
and provoke ill opinion in Others, as being against honesty and that fair Conversation should be found in us: as,
cc vvi j-jn n1 p-acp n2-jn, c-acp vbg p-acp n1 cc d j n1 vmd vbi vvn p-acp pno12: c-acp,
(16) doctrine (DIV2)
2076
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First, the sins of vncleannesse, and whoredome, and fornication, and lasciuiousnes, and filthy speaking, Rom. 13.13. Eph. 5.3, 4.
First, the Sins of uncleanness, and whoredom, and fornication, and lasciviousness, and filthy speaking, Rom. 13.13. Ephesians 5.3, 4.
ord, dt n2 pp-f n1, cc n1, cc n1, cc n1, cc j n-vvg, np1 crd. np1 crd, crd
(16) doctrine (DIV2)
2077
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Secondly, the sins of drunkennes and riotousnes, Rom. 13.13. 1. Pet. 4.3. Thirdly, the sinnes of passion, malice, wrath, bitternes, crying and euill speaking, Eph. 4.31.
Secondly, the Sins of Drunkenness and riotousness, Rom. 13.13. 1. Pet. 4.3. Thirdly, the Sins of passion, malice, wrath, bitterness, crying and evil speaking, Ephesians 4.31.
ord, dt n2 pp-f n1 cc n1, np1 crd. crd np1 crd. ord, dt n2 pp-f n1, n1, n1, n1, vvg cc j-jn n-vvg, np1 crd.
(16) doctrine (DIV2)
2078
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Fourthly, sinnes of deceit, lying, dissimulation, and hypocrisie. Fiftly, Pride, statelines, desire of vaine glory, Gal. 5.26. Sixtly, backbiting, complaining, censuringe, iudging, Mat. 7.1. Iam. 4. Gal. 5.13.
Fourthly, Sins of deceit, lying, dissimulation, and hypocrisy. Fifty, Pride, stateliness, desire of vain glory, Gal. 5.26. Sixty, backbiting, complaining, censuring, judging, Mathew 7.1. Iam. 4. Gal. 5.13.
ord, n2 pp-f n1, vvg, n1, cc n1. ord, n1, n1, n1 pp-f j n1, np1 crd. ord, n1, vvg, vvg, vvg, np1 crd. np1 crd np1 crd.
(16) doctrine (DIV2)
2080
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being willingly ignorant of the necessity of that oblation of Christ, as the Surety and Sacrifice for our sinnes.
being willingly ignorant of the necessity of that oblation of christ, as the Surety and Sacrifice for our Sins.
vbg av-j j pp-f dt n1 pp-f d n1 pp-f np1, c-acp dt n1 cc n1 p-acp po12 n2.
(16) doctrine (DIV2)
2095
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Seuenthly, idlenesse and slothfulnesse, 1. Thes. 4.11, 12. Eightthly, to bee a busie-body in other mens matters, prying, and inquiring, and meddling with things that belong not to them, 1. Thes. 4.11, 12. 1. Pet. 4. To which, adde prattling and talkatiuenesse, 1. Tim. 5.13. Ninthly, such courses as haue appearance of euill in them:
Seuenthly, idleness and slothfulness, 1. Thebes 4.11, 12. Eighthly, to be a busybody in other men's matters, prying, and inquiring, and meddling with things that belong not to them, 1. Thebes 4.11, 12. 1. Pet. 4. To which, add prattling and talkativeness, 1. Tim. 5.13. Ninthly, such courses as have appearance of evil in them:
crd, n1 cc n1, crd np1 crd, crd j, pc-acp vbi dt n1 p-acp j-jn ng2 n2, vvg, cc vvg, cc vvg p-acp n2 cst vvb xx p-acp pno32, crd np1 crd, crd crd np1 crd p-acp r-crq, vvb j-vvg cc n1, crd np1 crd. ord, d n2 c-acp vhb n1 pp-f j-jn p-acp pno32:
(16) doctrine (DIV2)
2083
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5780
such are, the vse of vain apparell, and wilfull resorting to persons and places that are of euill report.
such Are, the use of vain apparel, and wilful resorting to Persons and places that Are of evil report.
d vbr, dt n1 pp-f j n1, cc j vvg p-acp n2 cc n2 cst vbr a-acp j-jn n1.
(16) doctrine (DIV2)
2085
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5781
Thus of the matter to which he exhorts. The reasons follow, why they should bee carefull of an honest and faire behauiour;
Thus of the matter to which he exhorts. The Reasons follow, why they should be careful of an honest and fair behaviour;
av pp-f dt n1 p-acp r-crq pns31 vvz. dt n2 vvb, c-crq pns32 vmd vbi j pp-f dt j cc j n1;
(16) doctrine (DIV2)
2086
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5782
and first, because they liue among the Gentiles. Among the Gentiles. ]
and First, Because they live among the Gentiles. Among the Gentiles. ]
cc ord, c-acp pns32 vvb p-acp dt n2-j. p-acp dt n2-j. ]
(16) doctrine (DIV2)
2086
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5783
Those Gentiles were such as liued in their naturall idolatry, the nations that had not receiued the Christian faith.
Those Gentiles were such as lived in their natural idolatry, the Nations that had not received the Christian faith.
d n2-j vbdr d c-acp vvd p-acp po32 j n1, dt n2 cst vhd xx vvn dt njp n1.
(16) doctrine (DIV2)
2088
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Those that think this Epistle was written onely to the prouinciall Iews, alleage the words of this verse to proue it:
Those that think this Epistle was written only to the provincial Iews, allege the words of this verse to prove it:
d cst vvb d n1 vbds vvn av-j p-acp dt j-jn np2, vvb dt n2 pp-f d n1 pc-acp vvi pn31:
(16) doctrine (DIV2)
2089
Image 10
5785
for, they say, it was written to such as liued among the Gentiles, and were no Gentiles:
for, they say, it was written to such as lived among the Gentiles, and were not Gentiles:
c-acp, pns32 vvb, pn31 vbds vvn p-acp d c-acp vvd p-acp dt n2-j, cc vbdr xx np1:
(16) doctrine (DIV2)
2089
Image 10
5786
and they onely were the Iewes. But this reason is of no force:
and they only were the Iewes. But this reason is of no force:
cc pns32 av-j vbdr dt np2. p-acp d n1 vbz pp-f dx n1:
(16) doctrine (DIV2)
2089
Image 10
5787
for, those Gentiles, that were conuerted to the Christian faith, became Christians, and so were no more Gentiles or Pagans:
for, those Gentiles, that were converted to the Christian faith, became Christians, and so were no more Gentiles or Pagans:
c-acp, d n2-j, cst vbdr vvn p-acp dt njp n1, vvd np1, cc av vbdr dx dc n2-j cc n2-jn:
(16) doctrine (DIV2)
2090
Image 10
5788
and so these words may bee vnderstood of all sorts of Christians that liued among the vnconuerted Gentiles,
and so these words may be understood of all sorts of Christians that lived among the unconverted Gentiles,
cc av d n2 vmb vbi vvn pp-f d n2 pp-f np1 cst vvd p-acp dt vvn np1,
(16) doctrine (DIV2)
2090
Image 10
5789
whether they were in their naturall estate, either Iewes or Pagans.
whither they were in their natural estate, either Iewes or Pagans.
cs pns32 vbdr p-acp po32 j n1, d np2 cc n2-jn.
(16) doctrine (DIV2)
2090
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5790
In that the Christians liued among the Gentiles, and must, by their faire conuersation, bee rightly ordered towards those Gentiles, diuers things may be obserued.
In that the Christians lived among the Gentiles, and must, by their fair Conversation, be rightly ordered towards those Gentiles, diverse things may be observed.
p-acp d dt njpg2 vvd p-acp dt n2-j, cc vmb, p-acp po32 j n1, vbi av-jn vvn p-acp d n2-j, j n2 vmb vbi vvn.
(16) doctrine (DIV2)
2091
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5791
First, we may hence note, how hard a thing it is to recouer men from a false religion,
First, we may hence note, how hard a thing it is to recover men from a false Religion,
ord, pns12 vmb av vvi, c-crq av-j dt n1 pn31 vbz pc-acp vvi n2 p-acp dt j n1,
(16) doctrine (DIV2)
2092
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5792
though their religion bee grossely absurd. In this place, whither the Gospell came, we see multitudes of men remained Gentiles still,
though their Religion be grossly absurd. In this place, whither the Gospel Come, we see Multitudes of men remained Gentiles still,
cs po32 n1 vbb av-j j. p-acp d n1, c-crq dt n1 vvd, pns12 vvb n2 pp-f n2 vvd np1 av,
(16) doctrine (DIV2)
2092
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5793
and would not receiue the Christian faith.
and would not receive the Christian faith.
cc vmd xx vvi dt njp n1.
(16) doctrine (DIV2)
2092
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5794
And this is the more to be noted, if we either consider the reasons the Gentiles had to remain in their religion,
And this is the more to be noted, if we either Consider the Reasons the Gentiles had to remain in their Religion,
cc d vbz dt av-dc pc-acp vbi vvn, cs pns12 d vvb dt n2 dt np1 vhd pc-acp vvi p-acp po32 n1,
(16) doctrine (DIV2)
2092
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5795
or the manifest causes they had to mooue them to imbrace the Christian Religion: for, for their owne religion, they might easily obserue these things amongst many other:
or the manifest Causes they had to move them to embrace the Christian Religion: for, for their own Religion, they might Easily observe these things among many other:
cc dt j n2 pns32 vhd pc-acp vvi pno32 pc-acp vvi dt njp n1: c-acp, p-acp po32 d n1, pns32 vmd av-j vvi d n2 p-acp d n-jn:
(16) doctrine (DIV2)
2092
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5796
First, their palpable and sottish idolatry, in worshipping so many gods, and those so accounted to bee gods, being many of them apparantly but senselesse creatures;
First, their palpable and sottish idolatry, in worshipping so many God's, and those so accounted to be God's, being many of them apparently but senseless creatures;
ord, po32 j cc j n1, p-acp vvg av d n2, cc d av vvn pc-acp vbi n2, vbg d pp-f pno32 av-j p-acp j n2;
(16) doctrine (DIV2)
2092
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5797
as, the Sunne, Moon, and Starres, others of them but dead men;
as, the Sun, Moon, and Stars, Others of them but dead men;
c-acp, dt n1, n1, cc n2, n2-jn pp-f pno32 p-acp j n2;
(16) doctrine (DIV2)
2092
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5798
and others of them such, as of whom there was not the least colour or appearance of Diuinity.
and Others of them such, as of whom there was not the least colour or appearance of Divinity.
cc n2-jn pp-f pno32 d, c-acp pp-f ro-crq a-acp vbds xx dt ds n1 cc n1 pp-f n1.
(16) doctrine (DIV2)
2092
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so many of his works as are so wrought:
so many of his works as Are so wrought:
av d pp-f po31 n2 c-acp vbr av vvn:
(16) doctrine (DIV2)
2210
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5799
Secondly, the most notorious wickednes of life, which did euery where abound in all the nations that were Pagans, Rom. 1. Thirdly, that they followed a religion that gaue them no hope of a better life after death,
Secondly, the most notorious wickedness of life, which did every where abound in all the Nations that were Pagans, Rom. 1. Thirdly, that they followed a Religion that gave them no hope of a better life After death,
ord, dt av-ds j n1 pp-f n1, r-crq vdd d r-crq vvb p-acp d dt n2 cst vbdr n2-jn, np1 crd ord, cst pns32 vvd dt n1 cst vvd pno32 dx n1 pp-f dt jc n1 p-acp n1,
(16) doctrine (DIV2)
2092
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5800
nor could describe any estate worth the desiring.
nor could describe any estate worth the desiring.
ccx vmd vvi d n1 j dt vvg.
(16) doctrine (DIV2)
2092
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5801
Fourthly, there was no agreement among them, what should be the chief Good, while they liued:
Fourthly, there was no agreement among them, what should be the chief Good, while they lived:
ord, pc-acp vbds dx n1 p-acp pno32, r-crq vmd vbi dt j-jn j, cs pns32 vvd:
(16) doctrine (DIV2)
2092
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5802
but men were carried according to the sensuall desires of their owne hearts.
but men were carried according to the sensual Desires of their own hearts.
cc-acp n2 vbdr vvn vvg p-acp dt j n2 pp-f po32 d n2.
(16) doctrine (DIV2)
2092
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5803
On the other side, for the Christian Religion, they saw that the doctrine of it was euery where prooued by miracles;
On the other side, for the Christian Religion, they saw that the Doctrine of it was every where proved by Miracles;
p-acp dt j-jn n1, p-acp dt njp n1, pns32 vvd cst dt n1 pp-f pn31 vbds d c-crq vvn p-acp n2;
(16) doctrine (DIV2)
2093
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5804
and that their owne Oracles, in euery place where the Gospel came, were put to silence.
and that their own Oracles, in every place where the Gospel Come, were put to silence.
cc cst po32 d n2, p-acp d n1 c-crq dt n1 vvd, vbdr vvn p-acp n1.
(16) doctrine (DIV2)
2093
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5805
Besides, they might obserue, that the Christian Religion did teach the most absolute way for holinesse of life,
Beside, they might observe, that the Christian Religion did teach the most absolute Way for holiness of life,
p-acp, pns32 vmd vvi, cst dt njp n1 vdd vvi dt av-ds j n1 p-acp n1 pp-f n1,
(16) doctrine (DIV2)
2093
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5806
and that the Christians did liue the most vnrebukeably of all others, yea, did with gladnes dye in the defence of their Religion:
and that the Christians did live the most vnrebukeably of all Others, yea, did with gladness die in the defence of their Religion:
cc cst dt np1 vdd vvi dt av-ds av-j pp-f d n2-jn, uh, vdd p-acp n1 vvi p-acp dt n1 pp-f po32 n1:
(16) doctrine (DIV2)
2093
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5807
and further, the Christian Religion did shew them the glory of heauen, and discouered that certain estate of most blessed Immortality.
and further, the Christian Religion did show them the glory of heaven, and discovered that certain estate of most blessed Immortality.
cc av-jc, dt njp n1 vdd vvi pno32 dt n1 pp-f n1, cc vvd cst j n1 pp-f ds j-vvn n1.
(16) doctrine (DIV2)
2093
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5808
Quest. But, may some one say, What might be the motiues to the Gentiles, to make them continue so obstinate?Quest. But, may Some one say, What might be the motives to the Gentiles, to make them continue so obstinate?
n1. p-acp, vmb d crd vvb, q-crq vmd vbi dt n2 p-acp dt n2-j, pc-acp vvi pno32 vvi av j?
(16) doctrine (DIV2)
2094
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Ans. There were, chiefly, fiue things which caused this obstinacy in the Gentiles. The first was the tradition of their fathers & forefathers:Ans. There were, chiefly, fiue things which caused this obstinacy in the Gentiles. The First was the tradition of their Father's & Forefathers:
np1 a-acp vbdr, av-jn, crd n2 r-crq vvd d n1 p-acp dt n2-j. dt ord vbds dt n1 pp-f po32 n2 cc n2:
(16) doctrine (DIV2)
2095
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5810
they would not forsake that religion, which for so many hundred yeers their Ancestors had professed, 1. Pet. 1.18.
they would not forsake that Religion, which for so many hundred Years their Ancestors had professed, 1. Pet. 1.18.
pns32 vmd xx vvi d n1, r-crq p-acp av d crd n2 po32 n2 vhd vvn, crd np1 crd.
(16) doctrine (DIV2)
2095
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5811
Secondly, the god of this world did mightily labour to blinde their eyes, that they might not vnderstand the Gospell, 2. Cor. 4.4.
Secondly, the god of this world did mightily labour to blind their eyes, that they might not understand the Gospel, 2. Cor. 4.4.
ord, dt n1 pp-f d n1 vdd av-j vvi pc-acp vvi po32 n2, cst pns32 vmd xx vvi dt n1, crd np1 crd.
(16) doctrine (DIV2)
2095
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5812
Thirdly, they saw, that the Christian Religion was persecuted in all places, both by reproaches and martyrdome.
Thirdly, they saw, that the Christian Religion was persecuted in all places, both by Reproaches and martyrdom.
ord, pns32 vvd, cst dt njp n1 vbds vvn p-acp d n2, av-d p-acp n2 cc n1.
(16) doctrine (DIV2)
2095
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5813
Fourthly, they would not receiue the Christian Religion, because there were but few that professed it,
Fourthly, they would not receive the Christian Religion, Because there were but few that professed it,
ord, pns32 vmd xx vvi dt njp n1, c-acp pc-acp vbdr p-acp d cst vvd pn31,
(16) doctrine (DIV2)
2095
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and that their wise men and great men of the world, for the most part, did reiect it, 1. Cor. 1. The last and chief reason was the loue of their sins, which they saw they must forgoe,
and that their wise men and great men of the world, for the most part, did reject it, 1. Cor. 1. The last and chief reason was the love of their Sins, which they saw they must forgo,
cc cst po32 j n2 cc j n2 pp-f dt n1, p-acp dt av-ds n1, vdd vvi pn31, crd np1 crd dt ord cc j-jn n1 vbds dt n1 pp-f po32 n2, r-crq pns32 vvd pns32 vmb vvi,
(16) doctrine (DIV2)
2095
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if they embraced the Christian Religion.
if they embraced the Christian Religion.
cs pns32 vvd dt njp n1.
(16) doctrine (DIV2)
2095
Image 10
5816
It was true also, that the wickednesse of some hypocrites that crept in among Christians, did make the way of God euill spoken of,
It was true also, that the wickedness of Some Hypocrites that crept in among Christians, did make the Way of God evil spoken of,
pn31 vbds j av, cst dt n1 pp-f d n2 cst vvd p-acp p-acp np1, vdd vvi dt n1 pp-f np1 av-jn vvn pp-f,
(16) doctrine (DIV2)
2095
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5817
and many Gentiles to blaspheme, Rom. 2. I might adde, that the doctrine of Christs Passion, was a scandall vnto many Gentiles, who accounted it as a foolish thing, to beleeue him as a Sauiour, that could not saue himselfe from so ignominious a death;
and many Gentiles to Blaspheme, Rom. 2. I might add, that the Doctrine of Christ Passion, was a scandal unto many Gentiles, who accounted it as a foolish thing, to believe him as a Saviour, that could not save himself from so ignominious a death;
cc d n2-j pc-acp vvi, np1 crd pns11 vmd vvi, cst dt n1 pp-f npg1 n1, vbds dt n1 p-acp d n2-j, r-crq vvd pn31 p-acp dt j n1, pc-acp vvi pno31 p-acp dt n1, cst vmd xx vvi px31 p-acp av j dt n1;
(16) doctrine (DIV2)
2095
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for, first we may see that they stood vpon the same grounds in effect, vpon which the Papists do rest at this day;
for, First we may see that they stood upon the same grounds in Effect, upon which the Papists do rest At this day;
c-acp, ord pns12 vmb vvi cst pns32 vvd p-acp dt d n2 p-acp n1, p-acp r-crq dt njp2 vdb vvi p-acp d n1;
(16) doctrine (DIV2)
2096
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for the Papists maine allegations are, the traditions of Fathers and Fore-fathers, together with the multitudes of people that follow their Religion;
for the Papists main allegations Are, the traditions of Father's and Forefathers, together with the Multitudes of people that follow their Religion;
p-acp dt njp2 j n2 vbr, dt n2 pp-f n2 cc n2, av p-acp dt n2 pp-f n1 cst vvb po32 n1;
(16) doctrine (DIV2)
2096
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but especially the consideration of the wofull estate of forlorne men, should teach vs with the more thankfulnesse to celebrate the prayse of Gods mercy to vs, that did subdue our natures,
but especially the consideration of the woeful estate of forlorn men, should teach us with the more thankfulness to celebrate the praise of God's mercy to us, that did subdue our nature's,
cc-acp av-j dt n1 pp-f dt j n1 pp-f j-vvn n2, vmd vvi pno12 p-acp dt av-dc n1 pc-acp vvi dt n1 pp-f npg1 n1 p-acp pno12, cst vdd vvi po12 n2,
(16) doctrine (DIV2)
2096
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and draw vs out of blindnesse and wickednesse, into the true Religion, and into the kingdome of Iesus Christ:
and draw us out of blindness and wickedness, into the true Religion, and into the Kingdom of Iesus christ:
cc vvb pno12 av pp-f n1 cc n1, p-acp dt j n1, cc p-acp dt n1 pp-f np1 np1:
(16) doctrine (DIV2)
2096
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And Ministers should hence learne with patience to doe their worke, and not to be discouraged,
And Ministers should hence Learn with patience to do their work, and not to be discouraged,
cc n2 vmd av vvi p-acp n1 pc-acp vdi po32 n1, cc xx pc-acp vbi vvn,
(16) doctrine (DIV2)
2096
Image 10
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though multitudes of people bee not brought to the obedience of Christ;
though Multitudes of people be not brought to the Obedience of christ;
cs n2 pp-f n1 vbb xx vvn p-acp dt n1 pp-f np1;
(16) doctrine (DIV2)
2096
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they must not looke to speed better then the Apostles, who in all places left thousands of people that would not regard them nor their Ministeries, 2. Tim. 2.25, 26. Lastly, we should learne euen of wicked men, how wee should entertaine the truth;
they must not look to speed better then the Apostles, who in all places left thousands of people that would not regard them nor their Ministeries, 2. Tim. 2.25, 26. Lastly, we should Learn even of wicked men, how we should entertain the truth;
pns32 vmb xx vvi pc-acp vvi av-jc cs dt n2, r-crq p-acp d n2 vvn crd pp-f n1 cst vmd xx vvi pno32 ccx po32 n2, crd np1 crd, crd ord, pns12 vmd vvi av pp-f j n2, c-crq pns12 vmd vvi dt n1;
(16) doctrine (DIV2)
2096
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for if it bee so hard a matter to get men to change their minds when they hold grosse errors and falshoood;
for if it be so hard a matter to get men to change their minds when they hold gross errors and falshoood;
c-acp cs pn31 vbb av j dt n1 pc-acp vvi n2 pc-acp vvi po32 n2 c-crq pns32 vvb j n2 cc j;
(16) doctrine (DIV2)
2097
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5828
how ought we to stick to the truth when wee haue receiued it, and not receiue any other doctrine,
how ought we to stick to the truth when we have received it, and not receive any other Doctrine,
q-crq vmd pns12 pc-acp vvi p-acp dt n1 c-crq pns12 vhb vvn pn31, cc xx vvi d j-jn n1,
(16) doctrine (DIV2)
2097
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5829
though an Angell from heauen should teach vs otherwise then is written in the Word of God? Gal. 1.7. Doct. 2. Wee may hence also note, that God is pleased to suffer his children in this life to liue amongst wicked men.
though an Angel from heaven should teach us otherwise then is written in the Word of God? Gal. 1.7. Doct. 2. we may hence also note, that God is pleased to suffer his children in this life to live among wicked men.
cs dt n1 p-acp n1 vmd vvi pno12 av av vbz vvn p-acp dt n1 pp-f np1? np1 crd. np1 crd pns12 vmb av av n1, cst np1 vbz vvn pc-acp vvi po31 n2 p-acp d n1 pc-acp vvi p-acp j n2.
(16) doctrine (DIV2)
2097
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A godly man can liue no where, but there are some wicked liuing there; the tares will growe vp with the Wheate.
A godly man can live no where, but there Are Some wicked living there; the tares will grow up with the Wheat.
dt j n1 vmb vvi dx c-crq, cc-acp pc-acp vbr d j n-vvg a-acp; dt n2 vmb vvi a-acp p-acp dt n1.
(16) doctrine (DIV2)
2098
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5831
There may be diuers reasons assigned of this, why God doth not gather his people altogether from the places where wicked men dwell, as:
There may be diverse Reasons assigned of this, why God does not gather his people altogether from the places where wicked men dwell, as:
pc-acp vmb vbi j n2 vvn pp-f d, c-crq np1 vdz xx vvi po31 n1 av p-acp dt n2 c-crq j n2 vvi, a-acp:
(16) doctrine (DIV2)
2098
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5832
First, God doth hereby try his people, whether they will forsake the inticements of the wicked,
First, God does hereby try his people, whither they will forsake the enticements of the wicked,
ord, np1 vdz av vvi po31 n1, cs pns32 vmb vvi dt n2 pp-f dt j,
(16) doctrine (DIV2)
2098
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5833
and cleaue to him and his truth; the more by-waies there are, the more prayse to him that keepes the right way.
and cleave to him and his truth; the more byways there Are, the more praise to him that keeps the right Way.
cc vvb p-acp pno31 cc po31 n1; dt dc n2 pc-acp vbr, dt av-dc n1 p-acp pno31 cst vvz dt j-jn n1.
(16) doctrine (DIV2)
2098
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5834
Secondly, God doth by the wicked many times refine and purifie his seruants;
Secondly, God does by the wicked many times refine and purify his Servants;
ord, np1 vdz p-acp dt j d n2 vvi cc vvi po31 n2;
(16) doctrine (DIV2)
2098
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5835
by reason of the wicked, he both keeps them cleane, and if they gather any filth, by them he washeth them:
by reason of the wicked, he both keeps them clean, and if they gather any filth, by them he washes them:
p-acp n1 pp-f dt j, pns31 av-d vvz pno32 av-j, cc cs pns32 vvb d n1, p-acp pno32 pns31 vvz pno32:
(16) doctrine (DIV2)
2098
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5836
wicked men are many times God's Laundresses to godly men: for, if God appoint them to chasten his seruants;
wicked men Are many times God's Laundresses to godly men: for, if God appoint them to chasten his Servants;
j n2 vbr d n2 npg1 n2 p-acp j n2: c-acp, cs np1 vvb pno32 pc-acp vvi po31 n2;
(16) doctrine (DIV2)
2098
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5837
they will doe it throughly, both by reproches, and other waies.
they will do it thoroughly, both by Reproaches, and other ways.
pns32 vmb vdi pn31 av-j, av-d p-acp n2, cc j-jn n2.
(16) doctrine (DIV2)
2098
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5838
Thirdly, the Kingdome of Christ must bee set vp among wicked men, because amongst them are many of God's Elect, which are in due time to bee conuerted from their wickednesse.
Thirdly, the Kingdom of christ must be Set up among wicked men, Because among them Are many of God's Elect, which Are in due time to be converted from their wickedness.
ord, dt n1 pp-f np1 vmb vbi vvn a-acp p-acp j n2, c-acp p-acp pno32 vbr d pp-f npg1 n1, r-crq vbr p-acp j-jn n1 pc-acp vbi vvn p-acp po32 n1.
(16) doctrine (DIV2)
2098
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5839
Fourthly, hereby the power of Christ is magnified, that can set vp and maintaine his Scepter in the middest of his enemies.
Fourthly, hereby the power of christ is magnified, that can Set up and maintain his Sceptre in the midst of his enemies.
ord, av dt n1 pp-f np1 vbz vvn, cst vmb vvi a-acp cc vvi po31 n1 p-acp dt n1 pp-f po31 n2.
(16) doctrine (DIV2)
2098
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Fiftly, by this course God's patience is prolonged;
Fifty, by this course God's patience is prolonged;
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(16) doctrine (DIV2)
2098
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for God is pleased, for the godlie's sakes, to forbeare those destroying Iudgements which else would fall vpon the wicked.
for God is pleased, for the godly's sakes, to forbear those destroying Judgments which Else would fallen upon the wicked.
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(16) doctrine (DIV2)
2098
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The vse should be, to teach vs to beare with patience the inconueniences which befall vs in our places and callings, by reason of the neighbourhood of wicked men,
The use should be, to teach us to bear with patience the inconveniences which befall us in our places and callings, by reason of the neighbourhood of wicked men,
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(16) doctrine (DIV2)
2099
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as knowing that it is the condition of all the Godly, and hath alwaies beene so,
as knowing that it is the condition of all the Godly, and hath always been so,
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(16) doctrine (DIV2)
2099
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and is so in all places;
and is so in all places;
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(16) doctrine (DIV2)
2099
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and therefore to resolue with our selues, rather to learne how to carry our selues fairely and honestly among them,
and Therefore to resolve with our selves, rather to Learn how to carry our selves fairly and honestly among them,
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(16) doctrine (DIV2)
2099
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then through impatience without calling, to shift our places, or without charity, to make any schisme or rent in the Church.
then through impatience without calling, to shift our places, or without charity, to make any Schism or rend in the Church.
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(16) doctrine (DIV2)
2099
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5847
Secondly, since on Earth it will be no better with vs in respect of our habitation;
Secondly, since on Earth it will be no better with us in respect of our habitation;
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(16) doctrine (DIV2)
2099
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we should therefore learne the more to desire to be in heauen, where all the people shall be righteous:
we should Therefore Learn the more to desire to be in heaven, where all the people shall be righteous:
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(16) doctrine (DIV2)
2099
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since there is so much vnrighteousnesse in this World, we should long for these new heauens and new earth, wherein dwelleth righteousnesse.
since there is so much unrighteousness in this World, we should long for these new heavens and new earth, wherein dwells righteousness.
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(16) doctrine (DIV2)
2099
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We should be the more thankful, if God ease vs, in any degree, of the molestations of wicked men, either ridding out manifest Idolaters, Pagans,
We should be the more thankful, if God ease us, in any degree, of the molestations of wicked men, either ridding out manifest Idolaters, Pagans,
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(16) doctrine (DIV2)
2099
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or Papists, or restrayning those that are with vs, from vnquietnesse, and tumult, and daily sl•nder;
or Papists, or restraining those that Are with us, from unquietness, and tumult, and daily sl•nder;
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(16) doctrine (DIV2)
2099
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or comforting vs with a large fellowship of the Godly.
or comforting us with a large fellowship of the Godly.
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(16) doctrine (DIV2)
2099
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Fourthly, It should teach vs circumspection, seeing the dayes are euill, both to hold forth our owne light in the midst of their darkenes,
Fourthly, It should teach us circumspection, seeing the days Are evil, both to hold forth our own Light in the midst of their darkness,
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(16) doctrine (DIV2)
2099
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& to take heed that we trust not euery man, nor beleeue euery thing: a holy reseruednesse will become this Doctrine.
& to take heed that we trust not every man, nor believe every thing: a holy reservedness will become this Doctrine.
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(16) doctrine (DIV2)
2099
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Fiftly, the zeale of Gods House should the more ouercome vs to striue to winne men to God,
Fifty, the zeal of God's House should the more overcome us to strive to win men to God,
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(16) doctrine (DIV2)
2099
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and prouoke them, as wee haue occasion and ability, to the loue of God, and the true Religion.
and provoke them, as we have occasion and ability, to the love of God, and the true Religion.
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(16) doctrine (DIV2)
2099
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Sixtly, we should cleaue the faster to the society of the Godly, and striue together,
Sixty, we should cleave the faster to the society of the Godly, and strive together,
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(16) doctrine (DIV2)
2099
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and contend for the faith, seeing that we are alwaies in the midst of our enemies.
and contend for the faith, seeing that we Are always in the midst of our enemies.
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(16) doctrine (DIV2)
2099
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Lastly, it may bee a great comfort to such as can quiet themselues well towards wicked men, that can keepe their way,
Lastly, it may be a great Comfort to such as can quiet themselves well towards wicked men, that can keep their Way,
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(16) doctrine (DIV2)
2099
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and be still vpright and vndefiled, that can also keepe peace, and winne loue from their very enemies, that can doe valiantly in the winning men to the liking of Religion for their sakes.
and be still upright and undefiled, that can also keep peace, and win love from their very enemies, that can do valiantly in the winning men to the liking of Religion for their sakes.
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(16) doctrine (DIV2)
2099
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Some one will say, We are forbidden conuersation with them, how then can wee conuerse with them? Ans. First, our conuersation may reach vnto them by fame or report;
some one will say, We Are forbidden Conversation with them, how then can we converse with them? Ans. First, our Conversation may reach unto them by fame or report;
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(16) doctrine (DIV2)
2100
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so the Christians conuersed among the Gentiles, in that what they did, was discoursed of among the Gentiles: But this is not all;
so the Christians conversed among the Gentiles, in that what they did, was discoursed of among the Gentiles: But this is not all;
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(16) doctrine (DIV2)
2100
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for in some cases we may goe among them lawfully, euen into their presence and company;
for in Some cases we may go among them lawfully, even into their presence and company;
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(16) doctrine (DIV2)
2100
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as, First, in case of negotiation in things of necessitie, as trade, publike seruice, or the like.
as, First, in case of negotiation in things of necessity, as trade, public service, or the like.
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(16) doctrine (DIV2)
2100
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Secondly, in case of naturall or ciuill obligation to them;
Secondly, in case of natural or civil obligation to them;
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(16) doctrine (DIV2)
2100
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as children, wiues, seruants, subiects, may not withdraw their attendance or seruice from them, but may and must conuerse with them.
as children, wives, Servants, Subjects, may not withdraw their attendance or service from them, but may and must converse with them.
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(16) doctrine (DIV2)
2100
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Thirdly, in case of Religion, men that intend to admonish, confute, perswade or winne them to the loue of Religion, may for that end conuerse with them;
Thirdly, in case of Religion, men that intend to admonish, confute, persuade or win them to the love of Religion, may for that end converse with them;
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(16) doctrine (DIV2)
2100
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but then two cautions must be obserued:
but then two cautions must be observed:
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(16) doctrine (DIV2)
2100
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First, that the party that would so conuerse with them, must be able to admonish or confute, &c. Secondly, such an end must not bee made a pretence, onely to couer needelesse society with them.
First, that the party that would so converse with them, must be able to admonish or confute, etc. Secondly, such an end must not be made a pretence, only to cover needless society with them.
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(16) doctrine (DIV2)
2100
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Lastly, a difference must be put betweene the open enemies of God, and such as giue some hope of inclination to Religion,
Lastly, a difference must be put between the open enemies of God, and such as give Some hope of inclination to Religion,
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(16) doctrine (DIV2)
2100
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though yet they be not manifestly Religious.
though yet they be not manifestly Religious.
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(16) doctrine (DIV2)
2100
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There are some persons that are inoffensiue, so as they are not guilty of any grosse and open crime,
There Are Some Persons that Are inoffensive, so as they Are not guilty of any gross and open crime,
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(16) doctrine (DIV2)
2100
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and seeme to fauor Religion and the exercises thereof, and doe desire the society of the godly,
and seem to favour Religion and the exercises thereof, and do desire the society of the godly,
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(16) doctrine (DIV2)
2100
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and take no pleasure in euill company;
and take no pleasure in evil company;
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(16) doctrine (DIV2)
2100
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now we must beware that we iudge not rashly of these, to account them as Gentiles, and such as are without;
now we must beware that we judge not rashly of these, to account them as Gentiles, and such as Are without;
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(16) doctrine (DIV2)
2100
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and with these wee may hold more sure society.
and with these we may hold more sure society.
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(16) doctrine (DIV2)
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Doct. 4. It may be lastly hence obserued, that to conuince or winne the Gentiles, honesty of conuersation is chiefly to be respected; honesty, I say, not Religion.Doct. 4. It may be lastly hence observed, that to convince or win the Gentiles, honesty of Conversation is chiefly to be respected; honesty, I say, not Religion.
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(16) doctrine (DIV2)
2101
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To shew the practice of religious duties before them, is a way to irritate them:
To show the practice of religious duties before them, is a Way to irritate them:
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(16) doctrine (DIV2)
2101
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they must bee beaten with their owne weapons, and ouercome in the things they professe to bee good.
they must be beaten with their own weapons, and overcome in the things they profess to be good.
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(16) doctrine (DIV2)
2101
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The way to amaze them that are without, is to shew, that religion formes in vs such things as they confesse to be good,
The Way to amaze them that Are without, is to show, that Religion forms in us such things as they confess to be good,
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(16) doctrine (DIV2)
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yet cannot come to, or not in such a manner or degree: such as are faithfulnes, chastity, meekenes, wisedome, taciturnity, mercy, or the like.
yet cannot come to, or not in such a manner or degree: such as Are faithfulness, chastity, meekness, Wisdom, taciturnity, mercy, or the like.
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(16) doctrine (DIV2)
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and therefore she is threatned, if she repent not, to feele the heauy hand of God, Reuel. 3.1.2.
and Therefore she is threatened, if she Repent not, to feel the heavy hand of God, Revel. 3.1.2.
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(16) doctrine (DIV2)
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The vse should bee therefore to teach godly christiās, in the places where they liue, to looke to this poynt:
The use should be Therefore to teach godly Christians, in the places where they live, to look to this point:
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(16) doctrine (DIV2)
2101
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not onely to liue without offence, but to striue to excell in the vertues that concerne outward honesty of life.
not only to live without offence, but to strive to excel in the Virtues that concern outward honesty of life.
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(16) doctrine (DIV2)
2101
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And to this end it were excellent, if Christians would marke, in in what things the men of the world where, they liue, doe striue to excell;
And to this end it were excellent, if Christians would mark, in in what things the men of the world where, they live, do strive to excel;
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(16) doctrine (DIV2)
2101
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and not rest satisfied, till they can make all sorts of men discerne, that Religion hath made them euen in those things to goe beyond them:
and not rest satisfied, till they can make all sorts of men discern, that Religion hath made them even in those things to go beyond them:
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(16) doctrine (DIV2)
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And thus they should not suffer themselues to bee put downe by Papists or any carnall persons, in workes of mercy,
And thus they should not suffer themselves to be put down by Papists or any carnal Persons, in works of mercy,
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or truth in their words and promises, or quietnes of disposition, or magnanimity, or the like;
or truth in their words and promises, or quietness of disposition, or magnanimity, or the like;
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(16) doctrine (DIV2)
2101
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and the rather, because their praise is of God: whereas carnall men haue onely the praise of men.
and the rather, Because their praise is of God: whereas carnal men have only the praise of men.
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(16) doctrine (DIV2)
2101
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And besides, the true Christian shall haue a recompence of reward in heauen, Ephes. 6.8. whereas the Pharise hath his reward onely in this life.
And beside, the true Christian shall have a recompense of reward in heaven, Ephesians 6.8. whereas the Pharisee hath his reward only in this life.
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(16) doctrine (DIV2)
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And further we should bee more carefull to winne praise to our God & the true Religion,
And further we should be more careful to win praise to our God & the true Religion,
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(16) doctrine (DIV2)
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then they are to get applause to themselues, or a strange god. And wee are in the light, they are in darknes:
then they Are to get applause to themselves, or a strange god. And we Are in the Light, they Are in darkness:
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(16) doctrine (DIV2)
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it were a shame they should do their work better in the darke then wee in the light, Rom. 13. Thus of the first reason.
it were a shame they should do their work better in the dark then we in the Light, Rom. 13. Thus of the First reason.
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(16) doctrine (DIV2)
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The second reason why they should bee carefull of their conuersation, is, because the Gentiles are apt to speake euill of the Christians, as euill doers.
The second reason why they should be careful of their Conversation, is, Because the Gentiles Are apt to speak evil of the Christians, as evil doers.
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(16) doctrine (DIV2)
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That whereas they speake euill of you, as of euill doers. ] From hence three things may bee obserued.That whereas they speak evil of you, as of evil doers. ] From hence three things may be observed.
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(16) doctrine (DIV2)
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First, that it hath beene the lot of godly men to bee euill spoken of and traduced:
First, that it hath been the lot of godly men to be evil spoken of and traduced:
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As wee see the Christians Churches in the primitiue times were exposed to the infamous reports of the Gentiles. Two things would be heer explained:
As we see the Christians Churches in the primitive times were exposed to the infamous reports of the Gentiles. Two things would be her explained:
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(16) doctrine (DIV2)
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First, that it hath alwaies beene so: And then the causes of it.
First, that it hath always been so: And then the Causes of it.
ord, cst pn31 vhz av vbn av: cc av dt n2 pp-f pn31.
(16) doctrine (DIV2)
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For the first, that it hath alwaies beene so, is cleare by instances of all times;
For the First, that it hath always been so, is clear by instances of all times;
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before the Law, vnder the Law, and in the time of the Gospell. 1. Before the Law: Ismael scoffes at Isaac :
before the Law, under the Law, and in the time of the Gospel. 1. Before the Law: Ishmael scoffs At Isaac:
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(16) doctrine (DIV2)
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and Iosephs brethren scorne and reuile him.
and Joseph's brothers scorn and revile him.
cc np1 n2 vvb cc vvi pno31.
(16) doctrine (DIV2)
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Iob was accused as an Hypocrite by his owne friends, and scorned by the basest of the people, Iob 30.1.Job was accused as an Hypocrite by his own Friends, and scorned by the Basest of the people, Job 30.1.
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(16) doctrine (DIV2)
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Secondly, if they consider the causes of their euil speaking; which as was shewed before, is the malice of their owne hearts against the truth,
Secondly, if they Consider the Causes of their evil speaking; which as was showed before, is the malice of their own hearts against the truth,
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So was it with Moses and the Israelites, Heb. 11.26. 2. Vnder the Law. Dauid was slandered by many, Psal. 31.12. The abiects teare his name, and ceased not, Psal. 35.15. The drunkards sang of him, Psa. 69.13. he was a reproach of men, a by word, a prouerb, &c. So in the Prophet Esays time, Esay 8.18. and 59.16. and 51.8. Ieremy complains, that they consulted how to deuise deuices against him, and to smite him with the tongue.
So was it with Moses and the Israelites, Hebrew 11.26. 2. Under the Law. David was slandered by many, Psalm 31.12. The abjects tear his name, and ceased not, Psalm 35.15. The drunkards sang of him, Psa. 69.13. he was a reproach of men, a by word, a proverb, etc. So in the Prophet Isaiah time, Isaiah 8.18. and 59.16. and 51.8. Ieremy complains, that they consulted how to devise devices against him, and to smite him with the tongue.
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3. Vnder the Gospell. 1. Looke to the Author and finisher of our faith, Christ Iesus:
3. Under the Gospel. 1. Look to the Author and finisher of our faith, christ Iesus:
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(16) doctrine (DIV2)
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he was charged with gluttonie, Mat. 11.18. blasphemy, Mat. 26.65. madnes, Ioh. 10.20. to bee a deceiuer, Ioh. 7.22.
he was charged with gluttony, Mathew 11.18. blasphemy, Mathew 26.65. madness, John 10.20. to be a deceiver, John 7.22.
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and to haue a diuel, and work by the prince of diuels. 2. The Apostles were made a spectacle to men and Angels,
and to have a Devil, and work by the Prince of Devils. 2. The Apostles were made a spectacle to men and Angels,
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(16) doctrine (DIV2)
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and accounted as the off-scowring of all things, 1. Cor. 4.9, 10, 13. 3. Yea it is foretold to be the case of all Christians, Math. 5.12. Gal. 4.29. The causes of those reproaches follow. First, in wicked men:
and accounted as the offscouring of all things, 1. Cor. 4.9, 10, 13. 3. Yea it is foretold to be the case of all Christians, Math. 5.12. Gal. 4.29. The Causes of those Reproaches follow. First, in wicked men:
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it is their naturall hatred of the truth and goodnes, 1. Ioh. 2. and 3. Secondly, in the diuell:
it is their natural hatred of the truth and Goodness, 1. John 2. and 3. Secondly, in the Devil:
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it is his policy, heere by. 1. To keepe men from embracing a religion that is so traduced, Acts 28. 2. To discourage and hinder the weake Christian,
it is his policy, Here by. 1. To keep men from embracing a Religion that is so traduced, Acts 28. 2. To discourage and hinder the weak Christian,
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and to make him fearefull in the way of God. 3. To pull back certaine men which were going towards the Kingdome of God. Thirdly, in Gods will:
and to make him fearful in the Way of God. 3. To pull back certain men which were going towards the Kingdom of God. Thirdly, in God's will:
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heereby to trie the constancy of his seruants, and to make them liue more watchfully. Fourthly, in Christians themselues, it is
hereby to try the constancy of his Servants, and to make them live more watchfully. Fourthly, in Christians themselves, it is
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Sometimes long of hypocrites that breake out into scandalous courses, and so make the way of God euill spoken of.
Sometime long of Hypocrites that break out into scandalous courses, and so make the Way of God evil spoken of.
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Sometimes it is the indiscretion and weaknesses of some Christians, which first set wicked men aworke.
Sometime it is the indiscretion and Weaknesses of Some Christians, which First Set wicked men awork.
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But chiefly it is their goodnes, because they will not run with the wicked into the same excesse of riot, 1. Pet. 4.5. Psal. 38. 1 Ioh. 3. Thus of the first doctrine.
But chiefly it is their Goodness, Because they will not run with the wicked into the same excess of riot, 1. Pet. 4.5. Psalm 38. 1 John 3. Thus of the First Doctrine.
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Doct. 2. The second thing may be noted from hence, is, that to speake euill of the godly, is a property of wicked men, of men not yet visited of God.Doct. 2. The second thing may be noted from hence, is, that to speak evil of the godly, is a property of wicked men, of men not yet visited of God.
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Such as dishonour godly Christians, did neuer indeuour to glorifie God himselfe, 1. Cor. 6.9, 10. Psalme 15. Romans 1.29, 30. and therefore their tongues that are giuen to reuiling of the godly, are said to bee set on fire from hell, Iam. 3.
Such as dishonour godly Christians, did never endeavour to Glorify God himself, 1. Cor. 6.9, 10. Psalm 15. Romans 1.29, 30. and Therefore their tongues that Are given to reviling of the godly, Are said to be Set on fire from hell, Iam. 3.
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Doct. 3. The third thing is, that to speake euill of the good, is a vice that all wicked men are guilty of,Doct. 3. The third thing is, that to speak evil of the good, is a vice that all wicked men Are guilty of,
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as heere hee supposeth it to bee the sinne of all the Gentiles, so of all men by nature, Rom. 3.12, 13. It followeth that I should shew the vses may bee made of the three doctrines together;
as Here he Supposeth it to be the sin of all the Gentiles, so of all men by nature, Rom. 3.12, 13. It follows that I should show the uses may be made of the three doctrines together;
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but first a question may be asked; and that is,
but First a question may be asked; and that is,
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Quest. Whether may not euill bee spoken of godly men at all, and in no case? I answer, Euill may not at all be spoken of them in these cases following.Quest. Whither may not evil bee spoken of godly men At all, and in no case? I answer, Evil may not At all be spoken of them in these cases following.
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First, in things that are hidden, thou maist not iudge them; First, in things that Are hidden, thou Mayest not judge them;
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as, thou mayst not meddle with thē for the thoughts and intents of their hearts, 1. Cor. 4.5.
as, thou Mayest not meddle with them for the thoughts and intents of their hearts, 1. Cor. 4.5.
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Secondly, in things doubtfull, of which there is no proofe for in such cases all men must speake and iudge the best.
Secondly, in things doubtful, of which there is no proof for in such cases all men must speak and judge the best.
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Thirdly, in things indifferent they may not bee censured, either for their iudgement, or practice, Rom. 14.
Thirdly, in things indifferent they may not be censured, either for their judgement, or practice, Rom. 14.
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Fourthly, things secret, though euill, yet may not bee carried about or discouered: for hee that reueales a Secret, goeth about as a slanderer, Prouerbs.
Fourthly, things secret, though evil, yet may not be carried about or discovered: for he that reveals a Secret, Goes about as a slanderer, Proverbs.
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Fiftly, they must not bee euill spoken of for meere frailties and infirmities: for, loue must couer a multitude of those euils:
Fifty, they must not be evil spoken of for mere frailties and infirmities: for, love must cover a multitude of those evils:
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and their nakednes heerein must bee couered.
and their nakedness herein must be covered.
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Sixtly, they must not be euill spoken of behind their backes for any euils, vnlesse it bee when they are incorrigible, or may infect others;
Sixty, they must not be evil spoken of behind their backs for any evils, unless it be when they Are incorrigible, or may infect Others;
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or otherwise, that their sinnes bee spoken of for some manifest glory of God: Backbiting is directly condemned.
or otherwise, that their Sins be spoken of for Some manifest glory of God: Backbiting is directly condemned.
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Seuenthly, not for any faults for which they haue truely repented. Eightly, not in any case so, as to iudge them with a finall sentence:
Seuenthly, not for any Faults for which they have truly repented. Eighth, not in any case so, as to judge them with a final sentence:
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to pronounce absolutely of their estates, that they are hypocrites, or shall bee damned. Lastly, euill must neuer bee spoken of them for weldoing:
to pronounce absolutely of their estates, that they Are Hypocrites, or shall be damned. Lastly, evil must never be spoken of them for welldoing:
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no man may dare to call good, euill. Otherwise in things that are apparantly euill, they may bee reproued by Magistrates, or Ministers, or Parents, or Masters:
no man may Dare to call good, evil. Otherwise in things that Are apparently evil, they may be reproved by Magistrates, or Ministers, or Parents, or Masters:
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yea and by any that is able to admonish, so as their sinnes bee not spoken of with hatred or meere desire to disgrace them.
yea and by any that is able to admonish, so as their Sins be not spoken of with hatred or mere desire to disgrace them.
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The vses of all this are for instruction, and so both to wicked men and godly men.
The uses of all this Are for instruction, and so both to wicked men and godly men.
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And so it is needefull to bee attended, because all of vs either doe reproach, or are reproached.
And so it is needful to be attended, Because all of us either doe reproach, or Are reproached.
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Wicked men should be warned, if it be possible, to repent of this sinne and forbeare it, and that for many reasons.
Wicked men should be warned, if it be possible, to Repent of this sin and forbear it, and that for many Reasons.
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First, if they consider Gods commandement, which forbiddeth all excesses of this kind, Psalme 33.13. Tit. 3.1.
First, if they Consider God's Commandment, which forbiddeth all Excesses of this kind, Psalm 33.13. Tit. 3.1.
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and the especial working of the diuel, who is the fire of hell, that settes their tongues aworke, Iam. 3.
and the especial working of the Devil, who is the fire of hell, that sets their tongues awork, Iam. 3.
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Thirdly, if they consider that this is the diuels speciall sinne, to bee an accuser of the brethren,
Thirdly, if they Consider that this is the Devils special sin, to be an accuser of the brothers,
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& from thence hath his name in other languages: And wilt thou make a deuill of thy selfe;
& from thence hath his name in other languages: And wilt thou make a Devil of thy self;
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or discouer such a diuellish property in this nature?
or discover such a devilish property in this nature?
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Fourthly, if they consider the effect of this sin of reproaching and slandering the godly, either to the godly, or to themselues. First, to the godly:
Fourthly, if they Consider the Effect of this since of reproaching and slandering the godly, either to the godly, or to themselves. First, to the godly:
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what mischiefe do they? Euill words are compared to swords and razours. It is a kind of murther:
what mischief do they? Evil words Are compared to swords and razors. It is a kind of murder:
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it is as hatefull as if they did cut or pierce their bodies:
it is as hateful as if they did Cut or pierce their bodies:
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and besides, to what grieuous contempts and indignities many times doest thou bring them by thy lies and slanders? Secondly, to thy self:
and beside, to what grievous contempts and indignities many times dost thou bring them by thy lies and slanders? Secondly, to thy self:
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consider what thou bringst by speaking euill of the godly. 1. Though thou doe it neuer so secretly behind their backes,
Consider what thou bringest by speaking evil of the godly. 1. Though thou do it never so secretly behind their backs,
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yet it is ouerheard and will come out:
yet it is overheard and will come out:
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how wouldest thou be ashamed, if hee, of whome thou speakest, stood behind thee, when thou didst slander him? O man, consider,
how Wouldst thou be ashamed, if he, of whom thou Speakest, stood behind thee, when thou didst slander him? O man, Consider,
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(16) doctrine (DIV2)
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though the godly man neuer hear thee, yet God doth hear it, and all thou sayest, thou must beare thy shame for it. 2. Obserue what interpretation God makes of it: hee cals this sinne, blasphemy:
though the godly man never hear thee, yet God does hear it, and all thou Sayest, thou must bear thy shame for it. 2. Observe what Interpretation God makes of it: he calls this sin, blasphemy:
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for so the word is in the originall, Col. 3.8. to note thereby, that hee is vexed at this sinne of vilifying his people, as if it were the reproaching of himselfe. 3. Consider what a shame it will be to thee:
for so the word is in the original, Col. 3.8. to note thereby, that he is vexed At this sin of vilifying his people, as if it were the reproaching of himself. 3. Consider what a shame it will be to thee:
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when God shall cleare the innocency of his seruants, how wilt thou bee confounded when they are iustified? 4. Consider what hurt it doth thy self and others:
when God shall clear the innocency of his Servants, how wilt thou be confounded when they Are justified? 4. Consider what hurt it does thy self and Others:
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it is a great means to set you further off from the Kingdome of God, and to harden your hearts against the cares of your owne reformation and saluation: Euill words corrupt good manners.
it is a great means to Set you further off from the Kingdom of God, and to harden your hearts against the Cares of your own Reformation and salvation: Evil words corrupt good manners.
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Thou losest so much euen of naturall honesty, as thou admittest of euill in thy tongue. 5. Consider the punishment from the Lord.
Thou losest so much even of natural honesty, as thou admittest of evil in thy tongue. 5. Consider the punishment from the Lord.
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This is a sinne that God hath grieuously threatned, as these places shew: Psalm 50.20. and 109.29. Esay 51.18. Psalm 31.18.
This is a sin that God hath grievously threatened, as these places show: Psalm 50.20. and 109.29. Isaiah 51.18. Psalm 31.18.
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Esay 41.11, 12. 1. Pet. 4.4, 5.Isaiah 41.11, 12. 1. Pet. 4.4, 5.
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And as it is euill, to speak euill of those that are godly, as it appears by these reasons:
And as it is evil, to speak evil of those that Are godly, as it appears by these Reasons:
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so it is monstrous, to be guilty of speaking euill in any of the cases following:
so it is monstrous, to be guilty of speaking evil in any of the cases following:
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2. To speak euill of such as God hath humbled and afflicted, and doo iudge themselues for their sinnes. 3. To speak euill of such as haue been friendly to vs, 2. To speak evil of such as God hath humbled and afflicted, and do judge themselves for their Sins. 3. To speak evil of such as have been friendly to us,
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and shewed their louing respect of vs, and done vs good. 4. To speak euill of our superiours;
and showed their loving respect of us, and done us good. 4. To speak evil of our superiors;
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as, godly Magistrates, and good Ministers. 5. To speak euill of such as are neerly linked vnto vs; as, of our parents:
as, godly Magistrates, and good Ministers. 5. To speak evil of such as Are nearly linked unto us; as, of our Parents:
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and so it is monstrous vncomly, when wiues speak euil of their husbands;
and so it is monstrous uncomely, when wives speak evil of their Husbands;
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and contrariwise. 6. To speak euill of any, simply for godliness sake. 7. To speak euill of others,
and contrariwise. 6. To speak evil of any, simply for godliness sake. 7. To speak evil of Others,
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and yet be guilty of the same offences themselues. 8. And so it is monstrous,
and yet be guilty of the same offences themselves. 8. And so it is monstrous,
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when men speak euill of such behinde their backs, to whom they speak fair before their faces:
when men speak evil of such behind their backs, to whom they speak fair before their faces:
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this hooding of hatred and cursing with lying lips, is abominable. So then, this doctrine against euill-speaking, doth in a speciall manner light vpon such persons,
this hooding of hatred and cursing with lying lips, is abominable. So then, this Doctrine against Evil-speaking, does in a special manner Light upon such Persons,
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as are guilty of any of those waies of euil-speaking. And thus of the vses that concern wicked men.
as Are guilty of any of those ways of Evil-speaking. And thus of the uses that concern wicked men.
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Secondly, godly men bee also instructed from hence.
Secondly, godly men be also instructed from hence.
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For, since this doctrine telles them, that it hath been the lot of godly men in all ages, to bee euill-spoken of in all places where they liue, they should thereby bee made carefull to order themselues aright, in bearing reproaches in a right manner;
For, since this Doctrine tells them, that it hath been the lot of godly men in all ages, to be evil-spoken of in all places where they live, they should thereby be made careful to order themselves aright, in bearing Reproaches in a right manner;
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as resolued to prepare for the triall of this affliction, if they be not scourged with it:
as resolved to prepare for the trial of this affliction, if they be not scourged with it:
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for, as the diuell, when he gaue-ouer to tempt Christ, is said to cease but for a season;
for, as the Devil, when he gave-over to tempt christ, is said to cease but for a season;
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so, if wicked men hold their tongues, we must not think they will be quiet alwaies:
so, if wicked men hold their tongues, we must not think they will be quiet always:
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for, till God turn their hearts, they are apt to speak euill.
for, till God turn their hearts, they Are apt to speak evil.
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Now, that a godly man may be rightly ordered in respect of reproaches, hee must look to three things.
Now, that a godly man may be rightly ordered in respect of Reproaches, he must look to three things.
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First, he must be sure he bee free from this euill himself, that hee help not the wicked against the righteous,
First, he must be sure he be free from this evil himself, that he help not the wicked against the righteous,
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and by his owne intemperance, raise euill fames; by reason of which, Religion is euill-spoken of:
and by his own intemperance, raise evil Fames; by reason of which, Religion is evil-spoken of:
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for, railing, cursing, slandering, censuring, and the like, will make the very godly look like wicked ones, yea, like the diuell himself.
for, railing, cursing, slandering, censuring, and the like, will make the very godly look like wicked ones, yea, like the Devil himself.
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Shall it bee accounted a Paganish offense? and shall a godly Christian bee guilty of it? Especially such Christians should be extremely abased for their euill natures, that raise euill reports of other Christians, in cases where wicked men themselues are silent.
Shall it be accounted a Paganish offence? and shall a godly Christian be guilty of it? Especially such Christians should be extremely abased for their evil nature's, that raise evil reports of other Christians, in cases where wicked men themselves Are silent.
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Secondly, that hee carry himself in a holy manner when he is reproached: and so he must remember two things. 1. That hee render not reuiling for reuiling;
Secondly, that he carry himself in a holy manner when he is reproached: and so he must Remember two things. 1. That he render not reviling for reviling;
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but, if he finde himself stirred, with Dauid to go to God, and betake himself to praier, Psalm 109.4. 1. Pet. 3.9. 2. That he striue to confute them by reall apologies:
but, if he find himself stirred, with David to go to God, and betake himself to prayer, Psalm 109.4. 1. Pet. 3.9. 2. That he strive to confute them by real apologies:
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and so he doth, if hee endeauour to put them to silence by his good works,
and so he does, if he endeavour to put them to silence by his good works,
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and a carefull course of conuersation.
and a careful course of Conversation.
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Thirdly, because the godliest men may haue their passions, and may bee stirred vp with such indignations (as appears, Ier. 8.18, 21.) hee must labour to fense his owne heart with store of arguments, that may make him patient and comfortable vnder this crosse:
Thirdly, Because the Godliest men may have their passion, and may be stirred up with such indignations (as appears, Jeremiah 8.18, 21.) he must labour to fence his own heart with store of Arguments, that may make him patient and comfortable under this cross:
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and thus it should comfort him to consider, 1. That no reproaches can make him vile in God's sight:
and thus it should Comfort him to Consider, 1. That no Reproaches can make him vile in God's sighed:
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how vile soeuer he seem to bee vnto men, yet in God's eies he is honourable, Esay 43.4. 2. That thou art but as an euill doer, not an euill doer.
how vile soever he seem to be unto men, yet in God's eyes he is honourable, Isaiah 43.4. 2. That thou art but as an evil doer, not an evil doer.
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It is not miserable, To be as an euill doer:
It is not miserable, To be as an evil doer:
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but it is miserable, To be an euill doer, 2. Cor. 6.8, 9. 3. This is not to resist vnto bloud, Heb. 12.3. This is a farre lesse crosse than hath been laid vpon many of the best seruants of God:
but it is miserable, To be an evil doer, 2. Cor. 6.8, 9. 3. This is not to resist unto blood, Hebrew 12.3. This is a Far less cross than hath been laid upon many of the best Servants of God:
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they haue lost their liues in the defense of pure Religion. 4. That howsoeuer it go with thee in this life,
they have lost their lives in the defence of pure Religion. 4. That howsoever it go with thee in this life,
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yet in the Day of Iesus Christ thy innocencie shall bee cleared, and thy faith and sincerity shall bee found vnto praise, and honour, and glorie:
yet in the Day of Iesus christ thy innocence shall be cleared, and thy faith and sincerity shall be found unto praise, and honour, and glory:
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thou shalt haue aboundant praise in that Day, 1. Pet. 1.7. Thus of the vse that concernes either wicked men, or godly men.
thou shalt have abundant praise in that Day, 1. Pet. 1.7. Thus of the use that concerns either wicked men, or godly men.
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There is yet a vse that concerns all men: and that is, To take heed of receiuing euill reports against the godly:
There is yet a use that concerns all men: and that is, To take heed of receiving evil reports against the godly:
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for, seeing it is so vsuall for ill-minded men to deuise & divulge euill reports of them, all men should be wary,
for, seeing it is so usual for ill-minded men to devise & divulge evil reports of them, all men should be wary,
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and take heed of receiuing the euill speeches that are bruited or spoken of any in the businesse of godlinesse.
and take heed of receiving the evil Speeches that Are bruited or spoken of any in the business of godliness.
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The receiuing of false reports is forbidden in Scripture, as well as the deuising or divulging of them, Exod. 23.1.
The receiving of false reports is forbidden in Scripture, as well as the devising or divulging of them, Exod 23.1.
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And it is made a signe of a wicked disposition, To giue heed to false lippes:
And it is made a Signen of a wicked disposition, To give heed to false lips:
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and that man is himself a lyar, that harkneth to a naughty tongue, Pro. 17.4.
and that man is himself a liar, that harkneth to a naughty tongue, Pro 17.4.
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And therefore GOD will plague in hell, not onely lyars, but such as loue lies, Reu. 22.8.
And Therefore GOD will plague in hell, not only liars, but such as love lies, Reu. 22.8.
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First, that it be giuen of goods well gotten, else no good workes.
First, that it be given of goods well got, Else no good works.
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And a good man is said to haue this property, that he will not receiue an ill report against his neighbour, Psal. 15. And by receiuing euill reports, a man becomes accessary to the slander, and guilty of it:
And a good man is said to have this property, that he will not receive an ill report against his neighbour, Psalm 15. And by receiving evil reports, a man becomes accessary to the slander, and guilty of it:
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for, as it is true, that the receiuer of euill-gotten goods is accessary to the theft;
for, as it is true, that the receiver of evil-gotten goods is accessary to the theft;
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so is it in the case of slander, and somewhat worse: for, there may be theeues, though there bee no receiuers;
so is it in the case of slander, and somewhat Worse: for, there may be thieves, though there be no Receivers;
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but there can be no slanderers, without some to receiue the slander. Neither is there any great difference between the tale-bearer and the tale-hearer:
but there can be no slanderers, without Some to receive the slander. Neither is there any great difference between the talebearer and the Tale-hearer:
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for, the tale-bearer hath the diuell in his tongue; and the tale-hearer hath the diuell in his eare.
for, the talebearer hath the Devil in his tongue; and the Tale-hearer hath the Devil in his ear.
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Quest. But what should wee doo to auoid tale-bearers, or if we do hear reproaches or slanders of other men?Quest. But what should we do to avoid talebearers, or if we do hear Reproaches or slanders of other men?
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Ans. As the North-winde driues away the rain; so must thy angry countenance doo the slandering tongue:Ans. As the Northwind drives away the rain; so must thy angry countenance do the slandering tongue:
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thou must not any way shew any liking of his discourse, but the contrary:
thou must not any Way show any liking of his discourse, but the contrary:
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yea, and further, thou must ▪ as farre as thou art able, make apology to the godly man that is euill-spoken of.
yea, and further, thou must ▪ as Far as thou art able, make apology to the godly man that is evil-spoken of.
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And the tongue of a godly wise-man should be in this sense healthfull, because it should be ready to heal that wound which the tale-bearer hath made in the name of his neighbour, Pro. 12.18. & 25.23. Thus of the second reason.
And the tongue of a godly Wiseman should be in this sense healthful, Because it should be ready to heal that wound which the talebearer hath made in the name of his neighbour, Pro 12.18. & 25.23. Thus of the second reason.
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The third and fourth reasons are contayned in these last words, viz. That they may by your good works which they shall behold ▪ glorifie God in the day of visitation.
The third and fourth Reasons Are contained in these last words, viz. That they may by your good works which they shall behold ▪ Glorify God in the day of Visitation.
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The reasons are, because God may visit them: and if he doo, they will glorifie God vpon the remembrance of your good works.
The Reasons Are, Because God may visit them: and if he do, they will Glorify God upon the remembrance of your good works.
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But heer I purpose to handle the words as they lie in the order of reading them:
But her I purpose to handle the words as they lie in the order of reading them:
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and so I haue foure things to consider of. First, of good works; secondly, of the beholding of good works;
and so I have foure things to Consider of. First, of good works; secondly, of the beholding of good works;
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thirdly, of the glorifying of God; fourthly, of the day of visitation. Good works. ] Diuerse obseruations are implied heer:
Thirdly, of the glorifying of God; fourthly, of the day of Visitation. Good works. ] Diverse observations Are implied her:
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First, that Religion sets men to work: there is labour in godlinesse. He must work, that will bee truely godly or religious.
First, that Religion sets men to work: there is labour in godliness. He must work, that will be truly godly or religious.
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God entertains no seruants, but he sets them to work: they are called to labour all the daies of their life.
God entertains no Servants, but he sets them to work: they Are called to labour all the days of their life.
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Wee must work out our saluation: without working we cannot be saued, though our works be not the cause of saluation.
we must work out our salvation: without working we cannot be saved, though our works be not the cause of salvation.
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This point proues, that the Gospell is not a doctrine of liberty:
This point Proves, that the Gospel is not a Doctrine of liberty:
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religion doth call men to working, not to liue as they list, but as he lists that died for them, and requires their seruice.
Religion does call men to working, not to live as they list, but as he lists that died for them, and requires their service.
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And secondly, this doctrine shewes who is a true Christian.
And secondly, this Doctrine shows who is a true Christian.
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For, as the Scripture is wont to describe a profane man, by saying, that hee is a worker of iniquity:
For, as the Scripture is wont to describe a profane man, by saying, that he is a worker of iniquity:
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so doth it auouch, that he is a godly man, that worketh truth and righteousnes, Psal. 5. Pro. 14.23. Iohn 3.21. Psal. 106.2. To be a worker of iniquity, imports three things: First, grosse knowne sin;
so does it avouch, that he is a godly man, that works truth and righteousness, Psalm 5. Pro 14.23. John 3.21. Psalm 106.2. To be a worker of iniquity, imports three things: First, gross known since;
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secondly, a daily custome in the practice of it; and thirdly, an estimation of sinne, as the means of our happy life.
secondly, a daily custom in the practice of it; and Thirdly, an estimation of sin, as the means of our happy life.
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The wicked man liues by sin, as the labourer doth by his trade.
The wicked man lives by since, as the labourer does by his trade.
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So heer, that man that will labour, and that constantly, about the works of a holy life, making it his euerydaies care to doo God's will,
So her, that man that will labour, and that constantly, about the works of a holy life, making it his everydays care to do God's will,
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and accounts it the happinesse of his life to doo good duties, that man is a godly man.
and accounts it the happiness of his life to do good duties, that man is a godly man.
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It is not talking of Religion will serue the turn, nor the shewes of it, but hee must work, and endure the labour of godlinesse, Iames 1.25. Acts 10.36.
It is not talking of Religion will serve the turn, nor the shows of it, but he must work, and endure the labour of godliness, James 1.25. Acts 10.36.
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And further, this should teach Christians, often to remember their holy calling, and examine themselues what works they haue done,
And further, this should teach Christians, often to Remember their holy calling, and examine themselves what works they have done,
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as such seruants as desire to giue a good account to their Master; and the rather, because no seruants can haue fairer work: it is all good work:
as such Servants as desire to give a good account to their Master; and the rather, Because no Servants can have Fairer work: it is all good work:
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and seruants were so ingaged to their masters, nor did owe more seruice;
and Servants were so engaged to their Masters, nor did owe more service;
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and because neuer was ther a master that gaue better wages, than God doth to his seruants.
and Because never was there a master that gave better wages, than God does to his Servants.
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And therefore let euery Christian be daily carefull to look to his work, that, when his Master cometh, he may finde him so doing. Thus of the first point.
And Therefore let every Christian be daily careful to look to his work, that, when his Master comes, he may find him so doing. Thus of the First point.
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Doct. 2. Secondly, that works do especially commend vs to the good opinions of men: it is our works must iustifie vs before men:Doct. 2. Secondly, that works do especially commend us to the good opinions of men: it is our works must justify us before men:
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by good works wee must winne testimony to our sincere Religion from men. Faith iustifies vs before God, and proueth vs to be true Christians;
by good works we must win testimony to our sincere Religion from men. Faith Justifies us before God, and Proves us to be true Christians;
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as works doo before men proue vs to be so.
as works do before men prove us to be so.
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And therefore wee should striue, by well-dooing, to winne as much credit as wee can, to our Religion, among men, Iam. 3.13. Doct. 3. Thirdly, that the soundest way of confuting our Aduersaries, is by our works: we must make reall apologies:
And Therefore we should strive, by welldoing, to win as much credit as we can, to our Religion, among men, Iam. 3.13. Doct. 3. Thirdly, that the soundest Way of confuting our Adversaries, is by our works: we must make real apologies:
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we must put them to silence by well-dooing.
we must put them to silence by welldoing.
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Secondly, that hee that giues it, haue a good eie, to distribute where there is need: Secondly, that he that gives it, have a good eye, to distribute where there is need:
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Now, in that he calls the good works done by them, their good works, I might note diuerse things. 1. The necessity of good works:
Now, in that he calls the good works done by them, their good works, I might note diverse things. 1. The necessity of good works:
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they must haue works of their owne:
they must have works of their own:
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the good works done by others, auail not them, nor iustifie them. 2. The goodnes of God, that vouchsafeth to call those works their works,
the good works done by Others, avail not them, nor justify them. 2. The Goodness of God, that vouchsafeth to call those works their works,
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when yet they were wrought by him, as hauing had their beginning from his grace and Spirit, Esay 26.12. 3. It is true, that they onely can doo good works; good works are onely theirs:
when yet they were wrought by him, as having had their beginning from his grace and Spirit, Isaiah 26.12. 3. It is true, that they only can do good works; good works Are only theirs:
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a wicked man cannot doo good works, because his person is hatefull to God, and his nature altogether impotent;
a wicked man cannot do good works, Because his person is hateful to God, and his nature altogether impotent;
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and though he may doo some actions, which for the matter of them are good, yet hee pollutes them with his sinnes, of which hee hath not repented;
and though he may do Some actions, which for the matter of them Are good, yet he pollutes them with his Sins, of which he hath not repented;
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and cannot bring them forth compleat for matter, manner, and end, Tit. 1. vlt. Mat. 6.
and cannot bring them forth complete for matter, manner, and end, Tit. 1. Ult. Mathew 6.
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But, it is the goodnes of works which I especially intend to intreat of in this place. Good works. ]
But, it is the Goodness of works which I especially intend to entreat of in this place. Good works. ]
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The goodnes of mens works may bee diuersly considered;
The Goodness of men's works may be diversely considered;
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either according to the differences of works good, from such as are not so, or according to the forms of good works,
either according to the differences of works good, from such as Are not so, or according to the forms of good works,
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or according to the time of dooing works, or according to the vses works are put to. For the first.
or according to the time of doing works, or according to the uses works Are put to. For the First.
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Some mens works are neither good, nor seem to bee so; as, are the apparant sinnes of men.
some men's works Are neither good, nor seem to be so; as, Are the apparent Sins of men.
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Some mens works seem good, but are not; as, the almes, and praier, and fasting of the Pharises.
some men's works seem good, but Are not; as, the alms, and prayer, and fasting of the Pharisees.
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Some mens works are good, but seem not so, at least in the eies of some men:
some men's works Are good, but seem not so, At least in the eyes of Some men:
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and so the religious duties of godly Christians seemed to bee vain practices of Sectaries and Innouators, Acts 28. and so Paul 's zeal and knowledge seemed madnes to Festus, Acts 26. Some works seem good, and are so:
and so the religious duties of godly Christians seemed to be vain practices of Sectaries and Innovators, Acts 28. and so Paul is zeal and knowledge seemed madness to Festus, Acts 26. some works seem good, and Are so:
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such are the open good works of the godly, in the iudgement of godly men guided by charity. For the second.
such Are the open good works of the godly, in the judgement of godly men guided by charity. For the second.
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If works be tried by their form, then those works are good works which are done with correspondency to the reuealed will of God in his Word:
If works be tried by their from, then those works Are good works which Are done with correspondency to the revealed will of God in his Word:
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they must bee commended in the Word, and done according to the directions of the Word;
they must be commended in the Word, and done according to the directions of the Word;
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so that all works, done besides or aboue the Law of God, are sinfull and naught:
so that all works, done beside or above the Law of God, Are sinful and nought:
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and the dooing of the works of supererogation, or those works they call Counsels, fall to the ground.
and the doing of the works of supererogation, or those works they call Counsels, fallen to the ground.
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First, the person must bee reconciled vnto God in Iesus Christ, or else all hee doth, will bee abominable in Gods sight.
First, the person must be reconciled unto God in Iesus christ, or Else all he does, will be abominable in God's sighed.
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And yet wee confesse, there were some works good, which were not commanded in Scripture; as, Phineas his work in slaying the fornicators;
And yet we confess, there were Some works good, which were not commanded in Scripture; as, Phinehas his work in slaying the fornicators;
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and Maries work, in anointing Christ vnto the buriall (for so it is called, a good work, Mat. 26.10.);
and Mary's work, in anointing christ unto the burial (for so it is called, a good work, Mathew 26.10.);
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and Abraham 's work in sacrificing his sonne, and the like:
and Abraham is work in sacrificing his son, and the like:
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these were good works, and had not warrant from Scripture, but were warranted by extraordinary calling thereto:
these were good works, and had not warrant from Scripture, but were warranted by extraordinary calling thereto:
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and so they differ from the works of superstitious persons, done without warrant ordinary or extraordinary. For the third.
and so they differ from the works of superstitious Persons, done without warrant ordinary or extraordinary. For the third.
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The time of dooing some works, addes much to the consideration of their goodnes; as for instance.
The time of doing Some works, adds much to the consideration of their Goodness; as for instance.
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The charitable & religious works, done by men before their conuersion, are not to be reckoned good works,
The charitable & religious works, done by men before their conversion, Are not to be reckoned good works,
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because the person that doth them, is not reconciled to God, and liues polluted in his sinnes.
Because the person that does them, is not reconciled to God, and lives polluted in his Sins.
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Likewise, the works of our calling, done in the week-daies, are good works; but, done on the Sabbath-day, are euill workes.
Likewise, the works of our calling, done in the weekdays, Are good works; but, done on the Sabbath-day, Are evil works.
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So, works done too late, are not good; as, their prayers that would not answer when God called them, Prouerbs 1. For the fourth.
So, works done too late, Are not good; as, their Prayers that would not answer when God called them, Proverbs 1. For the fourth.
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If the vses of works be respected, the outward works of wicked men, that for the matter of them are required in the Word, may be said to bee good works,
If the uses of works be respected, the outward works of wicked men, that for the matter of them Are required in the Word, may be said to be good works,
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because they are good for men vnto whom they are done:
Because they Are good for men unto whom they Are done:
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as, the almes of a Pharisee is a good work, in that it is good for the relief of the poor,
as, the alms of a Pharisee is a good work, in that it is good for the relief of the poor,
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though it bee not good in the sight of God; as failing of the right end, which is, God's glory.
though it be not good in the sighed of God; as failing of the right end, which is, God's glory.
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Thus of the acceptation of the tearms.
Thus of the acceptation of the terms.
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The good works heer mentioned, are such as are good in God's sight, as beeing done in obedience to God's will,
The good works her mentioned, Are such as Are good in God's sighed, as being done in Obedience to God's will,
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and by persons that are godly. Now, concerning those good works, I propound diuerse things profitable to be considered of.
and by Persons that Are godly. Now, Concerning those good works, I propound diverse things profitable to be considered of.
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First, the rules of good works;
First, the rules of good works;
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which doo tell vs what must bee had, before a work can bee a good work.
which do tell us what must be had, before a work can be a good work.
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Secondly, the kindes of good works, or what workes wee may account in the nature of good works;
Secondly, the Kinds of good works, or what works we may account in the nature of good works;
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how many sorts of good works there are.
how many sorts of good works there Are.
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Thirdly, I would answer a question or two, needfull to bee considered of about good workes;
Thirdly, I would answer a question or two, needful to be considered of about good works;
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and, in the last place, the vses of all. For the first of those.
and, in the last place, the uses of all. For the First of those.
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There are many rules to bee obserued, before wee can doe works that God will account good.
There Are many rules to be observed, before we can do works that God will account good.
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Hee must bee turned in Iesus Christ, Eph. 2.10. Hee must bee pure, or else his work is not right, but polluted, Tit. 1. vlt. Pro. 21.8.
He must be turned in Iesus christ, Ephesians 2.10. He must be pure, or Else his work is not right, but polluted, Tit. 1. Ult. Pro 21.8.
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The people that doe good works, must be purified vnto God, being redeemed by Iesus Christ,
The people that do good works, must be purified unto God, being redeemed by Iesus christ,
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and so made a peculiar people, Tit. 2.14. Hee must be purged, and sanctified, and so prepared to good workes, 2. Tim. 2.21.
and so made a peculiar people, Tit. 2.14. He must be purged, and sanctified, and so prepared to good works, 2. Tim. 2.21.
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Secondly, his workes must bee warranted and required and prescribed in the Word of God: he must walke by rule:
Secondly, his works must be warranted and required and prescribed in the Word of God: he must walk by Rule:
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his patterne must be found in the Scripture, Gal. 6.14. he must come to the light of the Word, that his works may bee manifest that they are wrought in God, Iohn 3.21.
his pattern must be found in the Scripture, Gal. 6.14. he must come to the Light of the Word, that his works may be manifest that they Are wrought in God, John 3.21.
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The Scriptures giuen by inspiration of God to this end that the man of God might bee perfectly directed vnto euery work that is good, 1. Tim. 3.16 17.
The Scriptures given by inspiration of God to this end that the man of God might be perfectly directed unto every work that is good, 1. Tim. 3.16 17.
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Thirdly, hee must propound a right end in doing his works: or else though the matter be good, yet the worke is polluted:
Thirdly, he must propound a right end in doing his works: or Else though the matter be good, yet the work is polluted:
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as was shewed before in the instance of the almes of the Pharises: and this right end, is not the praise of men onely, or to merit thereby,
as was showed before in the instance of the alms of the Pharisees: and this right end, is not the praise of men only, or to merit thereby,
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but the glory of God chiefely, in the discharge of our obedience to God, and the edification of our neighbour.
but the glory of God chiefly, in the discharge of our Obedience to God, and the edification of our neighbour.
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Fourthly, The works wust bee done in the name of Iesus Christ.
Fourthly, The works wust be done in the name of Iesus christ.
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Wee must relie vpon the merits and intercession of Christ Iesus, as that which can cause our works to bee pleasing to God, Col. 3.17.
we must rely upon the merits and Intercession of christ Iesus, as that which can cause our works to be pleasing to God, Col. 3.17.
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Whatsoeuer it is wee do in word or in deed, all must bee done in the name of Christ,
Whatsoever it is we do in word or in deed, all must be done in the name of christ,
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or it is done in vaine. Without faith it is impossible to please God, Heb. 11.6.
or it is done in vain. Without faith it is impossible to please God, Hebrew 11.6.
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Now our works are done in faith, first, when we beleeue and know they are warranted by the Word, Iohn 3.21.
Now our works Are done in faith, First, when we believe and know they Are warranted by the Word, John 3.21.
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Secondly, when we beleeue GOD's promises concerning the reward of weldoing, Heb. 11.6.
Secondly, when we believe GOD's promises Concerning the reward of welldoing, Hebrew 11.6.
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Thirdly, when wee fly to Iesus Christ to couer the imperfection of our workes from the sight of God,
Thirdly, when we fly to Iesus christ to cover the imperfection of our works from the sighed of God,
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and so in that place, Col. 3.17. and fourthly, when our beliefe of Gods goodnes to vs, makes vs carefull to doe all the good wee can.
and so in that place, Col. 3.17. and fourthly, when our belief of God's Goodness to us, makes us careful to do all the good we can.
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Fiftly, his works must be done with repentance for his sinnes, and the iudging of himselfe for the euill of his best works:
Fifty, his works must be done with Repentance for his Sins, and the judging of himself for the evil of his best works:
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by repentance, I meane not the first work of a sincere turning to God; for that is comprehended in the first rule:
by Repentance, I mean not the First work of a sincere turning to God; for that is comprehended in the First Rule:
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but the preseruation of himselfe in his vprightnes, and the daily iudging of himselfe for his frailties:
but the preservation of himself in his uprightness, and the daily judging of himself for his frailties:
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for if a godly man after his calling fall into presumptuous sins, his workes done all the time hee liueth in beloued sinnes, without the renewing of his repentance, are polluted, Esay 1. Sixtly, his works must bee done willingly, not grudgingly, or of constraint, or onely to auoid shame or punishment: God loues a cheerefull giuer.
for if a godly man After his calling fallen into presumptuous Sins, his works done all the time he lives in Beloved Sins, without the renewing of his Repentance, Are polluted, Isaiah 1. Sixty, his works must be done willingly, not grudgingly, or of constraint, or only to avoid shame or punishment: God loves a cheerful giver.
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That almes that is giuen with an ill will, or forced from men by the lawes or otherwise, is not accounted a work of mercy in Gods sight:
That alms that is given with an ill will, or forced from men by the laws or otherwise, is not accounted a work of mercy in God's sighed:
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to do mercy, is not enough to make it a good work pleasing to God, but to loue mercy, Mich. 6.8. and to come into Gods presence to do his seruice, is not pleasing, vnlesse we humble our selues to walk with our God.
to do mercy, is not enough to make it a good work pleasing to God, but to love mercy, Mich. 6.8. and to come into God's presence to do his service, is not pleasing, unless we humble our selves to walk with our God.
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Seuenthly, his works must bee finished: to intend it, or promise it, or begin it, will not serue turne:
Seuenthly, his works must be finished: to intend it, or promise it, or begin it, will not serve turn:
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as in the case of mercy, to promise to contribute, or to begin for a day or a weeke, is not sufficient,
as in the case of mercy, to promise to contribute, or to begin for a day or a Week, is not sufficient,
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vnlesse wee performe it, 2. Cor. 8. and 9. So it is in repentance:
unless we perform it, 2. Cor. 8. and 9. So it is in Repentance:
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it is then a good work, when it is finished, not when a man hath had some remorse,
it is then a good work, when it is finished, not when a man hath had Some remorse,
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or vttred a word or two of confession, or praied for a day or two:
or uttered a word or two of Confessi, or prayed for a day or two:
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but when a man hauing repented, repents still, till he haue soundly humbled himself for his sins, and reformed his waies ▪ So it is in generall in any work God settes vs to do, Iohn 4.3, 4. Eightly, his works must bee his owne fruit, such as belong to him in his place and calling.
but when a man having repented, repents still, till he have soundly humbled himself for his Sins, and reformed his ways ▪ So it is in general in any work God sets us to do, John 4.3, 4. Eighth, his works must be his own fruit, such as belong to him in his place and calling.
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As in the calling of the Ministry, his good work is, to preach the Gospell with all frequency,
As in the calling of the Ministry, his good work is, to preach the Gospel with all frequency,
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and diligence and power, &c. So in the Magistrate, to do the works of iustice: so in other callings, euery man must look to the duties of his owne place:
and diligence and power, etc. So in the Magistrate, to do the works of Justice: so in other callings, every man must look to the duties of his own place:
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and so it is in our generall callings;
and so it is in our general callings;
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as Christians, we must doe those which are meet for repentance, which not onely concerne a penitent life,
as Christians, we must do those which Are meet for Repentance, which not only concern a penitent life,
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but such as haue a due respect vnto the performing things wee are called to in our repentance, Luke 4.44. Acts 26.20. Euery tree must not onely beare fruit, but his own fruit, proper to his kind:
but such as have a due respect unto the performing things we Are called to in our Repentance, Lycia 4.44. Acts 26.20. Every tree must not only bear fruit, but his own fruit, proper to his kind:
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as the proper fruit of rich men, is mercy, and if they had neuer so many praises otherwise, that they were courteous, wise, iust, chaste, &c. yet if they be not mercifull, their works are not good works.
as the proper fruit of rich men, is mercy, and if they had never so many praises otherwise, that they were courteous, wise, just, chaste, etc. yet if they be not merciful, their works Are not good works.
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Ninthly, his works must be full before God.
Ninthly, his works must be full before God.
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It was an obiection against the Church of Sardis, that her works were not perfect or full before God;
It was an objection against the Church of Sardis, that her works were not perfect or full before God;
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Now, as I conceiue, a mans works are not full, when he is not carefull of euery good work, which he knowes concernes him; as for instance:
Now, as I conceive, a men works Are not full, when he is not careful of every good work, which he knows concerns him; as for instance:
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If a man pray, and yet bee not carefull of hearing the Word, his prayers are abomination to God,
If a man pray, and yet be not careful of hearing the Word, his Prayers Are abomination to God,
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because his works are not full:
Because his works Are not full:
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there bee some duties which he makes no conscience to obey in, though hee know they bee required:
there be Some duties which he makes no conscience to obey in, though he know they be required:
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hee turneth away his eares from hearing the law, his praiers are abominable, Pro. 28.9.
he turns away his ears from hearing the law, his Prayers Are abominable, Pro 28.9.
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If a man would be neuer so careful about Gods seruice, and yet make not conscience of the works of mercy required of him, his sacrifice is not accepted, Hosea. 6.6, 7, &c. Thus the long prayers of the Pharises will not be regarded,
If a man would be never so careful about God's service, and yet make not conscience of the works of mercy required of him, his sacrifice is not accepted, Hosea. 6.6, 7, etc. Thus the long Prayers of the Pharisees will not be regarded,
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if they deuoure widdowes houses, Mathew. 23. and so on the other side, if a man were neuer so mercifull a man,
if they devour widow's houses, Matthew. 23. and so on the other side, if a man were never so merciful a man,
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if hee were not also a religious man in the things of Gods seruice, his works would not abide triall before God:
if he were not also a religious man in the things of God's service, his works would not abide trial before God:
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they were not good, because they were not full. And for this reason the works of ciuil-honest men are not good:
they were not good, Because they were not full. And for this reason the works of civil-honest men Are not good:
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such were Paul 's works, Phil. 3.6. which he accounts but dross and dung in comparison, verse. 8. of such as these.
such were Paul is works, Philip 3.6. which he accounts but dross and dung in comparison, verse. 8. of such as these.
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Thus of the rules of good works: the kindes follow:
Thus of the rules of good works: the Kinds follow:
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The vulgar commonly when they hear of good works, think of nothing but almes and hospitality,
The Vulgar commonly when they hear of good works, think of nothing but alms and hospitality,
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or other, courses of shewing mercy.
or other, courses of showing mercy.
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Now, though it be true, that works of mercy are good works, yet they are but one sort of good works,
Now, though it be true, that works of mercy Are good works, yet they Are but one sort of good works,
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whereas the Christian is bound to bee ready to euery good work, 1 Tim. 3.17. and therefore it will bee profitable to informe our selues of the many waies by which we may doe good works:
whereas the Christian is bound to be ready to every good work, 1 Tim. 3.17. and Therefore it will be profitable to inform our selves of the many ways by which we may do good works:
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for, thereby such Christians as are not able to giue almes, may see a way how to inrich themselues in wel-doing other waies.
for, thereby such Christians as Are not able to give alms, may see a Way how to enrich themselves in welldoing other ways.
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These then are the sorts of good works: First, to beleeue, is a good work, yea it is instead of many good works,
These then Are the sorts of good works: First, to believe, is a good work, yea it is instead of many good works,
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yea in some sence it is to vs instead of the works of the whole Law;
yea in Some sense it is to us instead of the works of the Whole Law;
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as it is a meanes to lay hold on all the good works that euer Christ Iesus did.
as it is a means to lay hold on all the good works that ever christ Iesus did.
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To put on the Lord Iesus, is a good work in a high degree:
To put on the Lord Iesus, is a good work in a high degree:
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and so euery act of faith in all the passages of a mans life, is a good work:
and so every act of faith in all the passages of a men life, is a good work:
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for to keepe a good house, and to entertain ruffians, and drunkards, and gamesters, is not a good work nor hospitality,
for to keep a good house, and to entertain ruffians, and drunkards, and gamesters, is not a good work nor hospitality,
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for this is the work of God, to belieue, as our Sauiour shewes, when he giues that for answer for such as asked what they must do, to do the workes of God? Ioh. 6.28. Rom. 13, 12, 13.14. This is clearely acknowledged in these other Scriptures, 1. Thes. 1.3. 2. Thes. 1.11.
for this is the work of God, to believe, as our Saviour shows, when he gives that for answer for such as asked what they must do, to do the works of God? John 6.28. Rom. 13, 12, 13.14. This is clearly acknowledged in these other Scriptures, 1. Thebes 1.3. 2. Thebes 1.11.
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Secondly, all works of piety are good works;
Secondly, all works of piety Are good works;
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all works of worship, that is, such works by which a man doth seruice to God, are all in the number of good works:
all works of worship, that is, such works by which a man does service to God, Are all in the number of good works:
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and so, to pray, to fast, to hear the Word, to receiue the Sacraments, &c. are good works;
and so, to pray, to fast, to hear the Word, to receive the Sacraments, etc. Are good works;
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for, Godlinesse hath the promises of this life, and of the life to come: and therfore it is profitable to all things, 1. Tim. 4.8.
for, Godliness hath the promises of this life, and of the life to come: and Therefore it is profitable to all things, 1. Tim. 4.8.
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And these workes must needs be accounted good works, for they are dear works:
And these works must needs be accounted good works, for they Are dear works:
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the bloud of Christ was poured out, that wee might bee clensed from dead works, to serue the liuing God, Heb. 9.14. Thirdly, all works of repentance:
the blood of christ was poured out, that we might be cleansed from dead works, to serve the living God, Hebrew 9.14. Thirdly, all works of Repentance:
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all that a Christian doth about his humiliation or reformation, are euangelically good works; as, if he confesse his sinnes, and doo execution vpon his sinnes;
all that a Christian does about his humiliation or Reformation, Are evangelically good works; as, if he confess his Sins, and do execution upon his Sins;
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if hee make satisfaction for his trespasses to men; if he reform himself, or his houshold, or his charge:
if he make satisfaction for his Trespasses to men; if he reform himself, or his household, or his charge:
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these and the like are all good works, 2. Chron. 19.3. Fourthly, to suffer for a good cause, is reckoned in the number of good works;
these and the like Are all good works, 2. Chronicles 19.3. Fourthly, to suffer for a good cause, is reckoned in the number of good works;
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as, to forsake father or mother, house or land, wife or children, liberty or life,
as, to forsake father or mother, house or land, wife or children, liberty or life,
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for Christ's sake and the Gospell, it is in the number of those good things shall haue good reward, Mat. 19.29. Ier. 31.16. Ruth 2.11, 12. Fiftly, works of mens particular callings, whether in the Common-wealth, or Church, or family, or any vocation or trade of life:
for Christ's sake and the Gospel, it is in the number of those good things shall have good reward, Mathew 19.29. Jeremiah 31.16. Ruth 2.11, 12. Fifty, works of men's particular callings, whither in the Commonwealth, or Church, or family, or any vocation or trade of life:
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so, workes of Iustice, are good workes; and to obey Magistrates, is called well-doing, verse 14 of this chapter:
so, works of justice, Are good works; and to obey Magistrates, is called welldoing, verse 14 of this chapter:
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so, to preach the Gospell, is a good work, 1. Tim. 3.1.
so, to preach the Gospel, is a good work, 1. Tim. 3.1.
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So, in the family, for parents to bring-vp their Children well, is a good work, 1. Tim. 5.10.
So, in the family, for Parents to bring-vp their Children well, is a good work, 1. Tim. 5.10.
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yea the labours of seruants in the family, are such workes as shall haue reward of God,
yea the labours of Servants in the family, Are such works as shall have reward of God,
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as well as workes of piety, Esay 6. Col. 3.
as well as works of piety, Isaiah 6. Col. 3.
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Sixtly, works of mercy are good works, whether it be spirituall mercy to instruct, admonish or reproue or comfort, Psalme 140. or whether it bee outward mercy, in giuing, lending, visiting, defending the poore, or the like.
Sixty, works of mercy Are good works, whither it be spiritual mercy to instruct, admonish or reprove or Comfort, Psalm 140. or whither it be outward mercy, in giving, lending, visiting, defending the poor, or the like.
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All confesse these to be good works, Act. 9.16. But that almes may be a good work, these three rules must bee obserued:
All confess these to be good works, Act. 9.16. But that alms may be a good work, these three rules must be observed:
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because heere is not a good eie. Thirdly, almes must bee giuen for a good end, not for the praise of men,
Because Here is not a good eye. Thirdly, alms must be given for a good end, not for the praise of men,
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or to merit thereby, Mat. 6. Thus of the kindes of good works. The questions follow.
or to merit thereby, Mathew 6. Thus of the Kinds of good works. The questions follow.
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Quest. 1. How can any workes done by any man in this life, bee accounted good, seeing there is none that liueth,Quest. 1. How can any works done by any man in this life, be accounted good, seeing there is none that lives,
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and sinneth not? yea al our works, euen the workes of the most righteous, are as a menstruous cloth, Esay 64.6.
and Sinneth not? yea all our works, even the works of the most righteous, Are as a menstruous cloth, Isaiah 64.6.
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For answer heereunto, I say, It is true, that if God looke vpon the best works of the most godly in this life,
For answer hereunto, I say, It is true, that if God look upon the best works of the most godly in this life,
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and examine them by the rigour of his couenant, which he called, His couenant of works,
and examine them by the rigour of his Covenant, which he called, His Covenant of works,
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then no flesh liuing can haue cōfort of his works, but all will appeare lothsom as a menstruous garment.
then no Flesh living can have Comfort of his works, but all will appear loathsome as a menstruous garment.
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But the works of the beleeuing Christiās are otherwaies to be considered of: For,
But the works of the believing Christians Are otherways to be considered of: For,
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First, they are tryed by the couenant of grace, by the benefit of which couenant hee is deliuered from the rigorous perfection of the Law,
First, they Are tried by the Covenant of grace, by the benefit of which Covenant he is Delivered from the rigorous perfection of the Law,
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and his vprightnes is accepted in stead of perfection:
and his uprightness is accepted in stead of perfection:
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he is now no more vnder the Law but, by God's grace & acceptation, his works are taken as if they had been perfect. he is now no more under the Law but, by God's grace & acceptation, his works Are taken as if they had been perfect.
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Secondly, he hath the benefit of Christ's intercession, who presenteth his works before God, couering the euill of them,
Secondly, he hath the benefit of Christ's Intercession, who presents his works before God, covering the evil of them,
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and tendering them to God, who accepts them for the loue hee beares to his Sonne:
and tendering them to God, who accepts them for the love he bears to his Son:
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and thus we read in Scripture, that Christ presents the praiers of the Saints.
and thus we read in Scripture, that christ presents the Prayers of the Saints.
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Besides, that the Christian may not think too vilely of his works, but be comforted in the Lord concerning them, let him further consider these things:
Beside, that the Christian may not think too vilely of his works, but be comforted in the Lord Concerning them, let him further Consider these things:
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First, that his good works haue the Spirit of Iesus Christ, which is in him for the Fountaine of them, 1. Cor. 12.11. Esay 26.12.
First, that his good works have the Spirit of Iesus christ, which is in him for the Fountain of them, 1. Cor. 12.11. Isaiah 26.12.
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Secondly, that the bloud of Iesus Christ was shed, not onely for his iustification, but also for his sanctification, Heb. 9.14.
Secondly, that the blood of Iesus christ was shed, not only for his justification, but also for his sanctification, Hebrew 9.14.
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Thirdly, that though his works are not good effectu, yet they are good affectu, they are good in desire:
Thirdly, that though his works Are not good effectu, yet they Are good affectu, they Are good in desire:
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his desire was to haue them as good as God himself did require. And this, God is pleased to accept, as if the work were perfectly done.
his desire was to have them as good as God himself did require. And this, God is pleased to accept, as if the work were perfectly done.
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Quest. 2. What are works good for, in that they are called good works? Answ. I answer, first, affirmatiuely:Quest. 2. What Are works good for, in that they Are called good works? Answer I answer, First, affirmatively:
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Secondly, euery man should bee ready to doe good works, yea to euery good worke:
Secondly, every man should be ready to do good works, yea to every good work:
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they are good, 1. To testifie our thankfulnes to God for all his benefits, in respect of which, wee are debters vnto God, Rom. 8.12. 2. To assure the truth of our faith, as the fruits of faith, Mat. 7.17. 1. Tim. 1.19.
they Are good, 1. To testify our thankfulness to God for all his benefits, in respect of which, we Are debtors unto God, Rom. 8.12. 2. To assure the truth of our faith, as the fruits of faith, Mathew 7.17. 1. Tim. 1.19.
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Iames 2. 3. To witnes our election, and to make our calling sure, 2. Pet. 1.10. 4. To discharge our duty of obedience,James 2. 3. To witness our election, and to make our calling sure, 2. Pet. 1.10. 4. To discharge our duty of Obedience,
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vnto which we are bound euen in the couenāt of grace. 5. To further the edification of our brethren, whom we help both by example,
unto which we Are bound even in the Covenant of grace. 5. To further the edification of our brothers, whom we help both by Exampl,
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and by well-doing to them. 6. To winne wicked men to a better estimation of our Religion,
and by welldoing to them. 6. To win wicked men to a better estimation of our Religion,
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and to stop their mouthes, as heer, so verse 15. 7. To glorifie God, as is in this place mentioned. 8. They are good to make vs capable of rewards from God in heauen, Heb. 10.36. Rom. 2.7, 8. yea, and in this life too, 2. Tim. 4.8.
and to stop their mouths, as her, so verse 15. 7. To Glorify God, as is in this place mentioned. 8. They Are good to make us capable of rewards from God in heaven, Hebrew 10.36. Rom. 2.7, 8. yea, and in this life too, 2. Tim. 4.8.
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Secondly, I say, they are not good, 1. To iustifie vs before God, as it is at large prooued by the Apostle in the Epistle to the Romans and Galatians, onely they are good to iustifie vs before men, Iames 2. 2. Not to merit or deserue heauen by them:
Secondly, I say, they Are not good, 1. To justify us before God, as it is At large proved by the Apostle in the Epistle to the Roman and Galatians, only they Are good to justify us before men, James 2. 2. Not to merit or deserve heaven by them:
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mens euill works doo merit punishment; for, the wages of sinne is death: but our good works cannot merit, both because the Scripture denies it expresly, Eph. 2.8. as also (to omit other reasons) because the nature of merit casteth away our works:
men's evil works do merit punishment; for, the wages of sin is death: but our good works cannot merit, both Because the Scripture Denies it expressly, Ephesians 2.8. as also (to omit other Reasons) Because the nature of merit Cast away our works:
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for, there must be three things in a work that must merit. First, it must bee a free work, that was not due by any debt:
for, there must be three things in a work that must merit. First, it must be a free work, that was not due by any debt:
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whereas our works are a part of our duty; and we owe more to God, than we can doe, Luke 17.9. Rom. 11.35.
whereas our works Are a part of our duty; and we owe more to God, than we can doe, Lycia 17.9. Rom. 11.35.
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Secondly, the worke that should merit, must bee profitable to him of whom we would merit;
Secondly, the work that should merit, must be profitable to him of whom we would merit;
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but no goodnesse of ours can reach to God to profit him, Psal. 16.3. Iob 22.2.
but no Goodness of ours can reach to God to profit him, Psalm 16.3. Job 22.2.
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Thirdly, the worke that must merit, must be of equall value with the thing that is giuen for it;
Thirdly, the work that must merit, must be of equal valve with the thing that is given for it;
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but neither our sufferings, nor our deedes in this life can be worthy of the glory that is to bee reuealed, Rom. 8.18. and therefore is eternall life called, The gift of God, Rom. 6.23. The vses follow, and are especially for Instruction:
but neither our sufferings, nor our Deeds in this life can be worthy of the glory that is to be revealed, Rom. 8.18. and Therefore is Eternal life called, The gift of God, Rom. 6.23. The uses follow, and Are especially for Instruction:
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for this doctrine of good works should teach vs,
for this Doctrine of good works should teach us,
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First, to take notice of this doctrine, and as we are carefull to beleeue, so to be carefull to maintain good works;
First, to take notice of this Doctrine, and as we Are careful to believe, so to be careful to maintain good works;
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and hereby to confute the malicious Papists, that falsly charge vs to deny and disgrace good works, Tit. 3.8, 14.
and hereby to confute the malicious Papists, that falsely charge us to deny and disgrace good works, Tit. 3.8, 14.
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since they are required of God, and are so many waies good, and serue vs for such excellent vses:
since they Are required of God, and Are so many ways good, and serve us for such excellent uses:
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Yea, wee should be zealous of good workes, wonderfull eager and desirous to inrich our selues that way, Tit. 3.1. & 2.14. yea, we should hereby shew that we are indeede wise Christians, and well skilled in the vse of our Religion, Iam. 3.13. and not men onely, but women also should be forward in good works, 1. Tim. 2.10. It is their best apparel:
Yea, we should be zealous of good works, wonderful eager and desirous to enrich our selves that Way, Tit. 3.1. & 2.14. yea, we should hereby show that we Are indeed wise Christians, and well skilled in the use of our Religion, Iam. 3.13. and not men only, but women also should be forward in good works, 1. Tim. 2.10. It is their best apparel:
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whc should be a speciall motiue to them that are so carefull of their attyre:
whc should be a special motive to them that Are so careful of their attire:
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& indeed good works are to be desired and laboured for, as the best apparell of any Christian;
& indeed good works Are to be desired and laboured for, as the best apparel of any Christian;
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yea, they are his armour too, Rom. 13.13. Yea, they are a principall way for his inriching and preferment, 1. Tim. 2.20.
yea, they Are his armour too, Rom. 13.13. Yea, they Are a principal Way for his enriching and preferment, 1. Tim. 2.20.
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so as it is a great curse vpon a Christian, to haue no minde to do good workes, to be reprobate to euery good worke, Tit. 1. vlt.
so as it is a great curse upon a Christian, to have no mind to do good works, to be Reprobate to every good work, Tit. 1. Ult.
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Thirdly, since there are so many things necessary to the constitution of a good worke;
Thirdly, since there Are so many things necessary to the constitution of a good work;
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Christians should (in stead of prying into the liues of others) euery one trie his owne workes,
Christians should (in stead of prying into the lives of Others) every one try his own works,
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and turne often to the light, that it may be, indeede, manifest, that his works are wrought in God, Gal. 6.4.
and turn often to the Light, that it may be, indeed, manifest, that his works Are wrought in God, Gal. 6.4.
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for, one day, euery mans works shall be tried in the fire, when times of tryall, by great afflictions, either vpon mens Consciences, or otherwise, come;
for, one day, every men works shall be tried in the fire, when times of trial, by great afflictions, either upon men's Consciences, or otherwise, come;
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that man's works, that neuer seeme glorious and praise-worthy, will bee reiected, and cast away euen by our selues, as vile and vnprofitable.
that Man's works, that never seem glorious and praiseworthy, will be rejected, and cast away even by our selves, as vile and unprofitable.
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Besides, at the best, in our prosperity, if the most of our workes be tryed by the fire of these rules of God's Word, it is much to be doubted that our workes will burne,
Beside, At the best, in our Prosperity, if the most of our works be tried by the fire of these rules of God's Word, it is much to be doubted that our works will burn,
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though, vpon our repentance for the euill that cleaues to our best workes, our selues may bee saued in the day of the Lord.
though, upon our Repentance for the evil that cleaves to our best works, our selves may be saved in the day of the Lord.
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Let Christians therefore be careful, that they lose not the things which they haue wrought. Now a Christian may lose his workes diuers wayes.
Let Christians Therefore be careful, that they loose not the things which they have wrought. Now a Christian may loose his works diverse ways.
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First, if he be but a Christian in shew, hee may, nay hee shall lose all hee doth.
First, if he be but a Christian in show, he may, nay he shall loose all he does.
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The Pharises lost all their workes, because they were done in hypocrisie.
The Pharisees lost all their works, Because they were done in hypocrisy.
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Secondly, the Christian that hath some kindes of heauenly gifts, and temporary grace, by falling away in the time of temptation, loseth all that hee had wrought before.
Secondly, the Christian that hath Some Kinds of heavenly Gifts, and temporary grace, by falling away in the time of temptation, loses all that he had wrought before.
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God requires patient continuance in well-doing, Rom. 2.8.
God requires patient Continuance in welldoing, Rom. 2.8.
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Thirdly, the true Christian may lose what hee wrought, if he doe his works without respect of these Rules:
Thirdly, the true Christian may loose what he wrought, if he do his works without respect of these Rules:
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Besides, he loseth the comfort of all that hee hath wrought, and the sense of it,
Beside, he loses the Comfort of all that he hath wrought, and the sense of it,
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if he fall into grosse sinne after calling, for so long time as he continueth in sinne without Repentance. Thus of good works. Which they shall behold. ]
if he fallen into gross sin After calling, for so long time as he Continueth in sin without Repentance. Thus of good works. Which they shall behold. ]
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It is manifest from hence, that good works may, and ought to be so done, as that men may see them:
It is manifest from hence, that good works may, and ought to be so done, as that men may see them:
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It is not true that all good works must be hid from the view and beholding of other men:
It is not true that all good works must be hid from the view and beholding of other men:
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this may seeme strange, because the Pharises were blamed for doing their works to be seene of men;
this may seem strange, Because the Pharisees were blamed for doing their works to be seen of men;
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but yet it may be easily and plentifully proued. I will first proue it, and then explane it:
but yet it may be Easily and plentifully proved. I will First prove it, and then explain it:
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for proofe, our Sauiour Christ requires, that the light of mens good works should shine, that men may see their good works, Mat. 5.16. Christians, in respect of their practice, should be as shining lights in the midst of a froward and crooked generation, Phil. 2.15, 16. They must maintaine good workes, Tit. 3.8. They must shew their Faith by their Workes, and so they are iustified before men, by the workes which they behold, Iam. 2. They are the expresse words of S. Iames also, in the third chapter, verse 13. Let him shew, by good conuersation, his works.
for proof, our Saviour christ requires, that the Light of men's good works should shine, that men may see their good works, Mathew 5.16. Christians, in respect of their practice, should be as shining lights in the midst of a froward and crooked generation, Philip 2.15, 16. They must maintain good works, Tit. 3.8. They must show their Faith by their Works, and so they Are justified before men, by the works which they behold, Iam. 2. They Are the express words of S. James also, in the third chapter, verse 13. Let him show, by good Conversation, his works.
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And the Apostle Paul saith, If there be any praise, think on those things that may get praise, Phil. 4.8.
And the Apostle Paul Says, If there be any praise, think on those things that may get praise, Philip 4.8.
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Yea, some Christians are charged to be paterns of good works, Tit. 2.7. Now, for explication of this point, I would consider, first, what works may bee shewed;
Yea, Some Christians Are charged to be patterns of good works, Tit. 2.7. Now, for explication of this point, I would Consider, First, what works may be showed;
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and then, secondly, what works may not be shewed. For the first: I will onely now instance in the Apostle's catalogue in the second of Titus.
and then, secondly, what works may not be showed. For the First: I will only now instance in the Apostle's catalogue in the second of Titus.
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Ould men may safely shew sobriety, grauity, temperance, soundnes of their faith, loue, and patience.
Old men may safely show sobriety, gravity, temperance, soundness of their faith, love, and patience.
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Ould women may safely carry themselues in a holy behauiour, and bee teachers of good things, especially to the younger women.
Old women may safely carry themselves in a holy behaviour, and be Teachers of good things, especially to the younger women.
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Young women must shew their sobriety, loue, and obedience to their husbands; discretion, chastity, care of their children and houshold affairs.
Young women must show their sobriety, love, and Obedience to their Husbands; discretion, chastity, care of their children and household affairs.
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Young men may shew, that they bee sober-minded.
Young men may show, that they be sober-minded.
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Ministers offend not, by teaching vncorrupt doctrine with grauity and sincerity, nor when in conference they speak soundly,
Ministers offend not, by teaching uncorrupt Doctrine with gravity and sincerity, nor when in conference they speak soundly,
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and things that cannot be iustly taxed.
and things that cannot be justly taxed.
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Seruants offend not, by shewing obedience to their masters, and all good faithfulnes, and desire to please them well in all things. For the second:
Servants offend not, by showing Obedience to their Masters, and all good faithfulness, and desire to please them well in all things. For the second:
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the shew is condemned in diuers sorts of works;
the show is condemned in diverse sorts of works;
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as, 1. Secret duties, of what kinde soeuer, must not bee done to the beholding of others: as, 1. Secret duties, of what kind soever, must not be done to the beholding of Others:
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thus, to pray or fast, that others may see or hear, is not lawfull, Mat. 6. 2. Such works as are done deceitfully, are iustly taxed for the shew of them:
thus, to pray or fast, that Others may see or hear, is not lawful, Mathew 6. 2. Such works as Are done deceitfully, Are justly taxed for the show of them:
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as, when Ananias and Saphirah will make a shew of bounty, which was not performed as they pretended, Acts 5. 3. All works that are done with affectation,
as, when Ananias and Sapphira will make a show of bounty, which was not performed as they pretended, Acts 5. 3. All works that Are done with affectation,
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when the praise of men is simply and only sought, are Pharisaicall, and ill done. 4. All the works that are done about the vse of the means of godlinesse,
when the praise of men is simply and only sought, Are Pharisaical, and ill done. 4. All the works that Are done about the use of the means of godliness,
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if practice bee not ioyned with them, are reiected of God, and the shew of them is condemned.
if practice be not joined with them, Are rejected of God, and the show of them is condemned.
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Thus, to make a shewe of hearing Sermons, reading the Scriptures, frequent and long praiers, strict obseruing of the rest of the Sabbath,
Thus, to make a show of hearing Sermons, reading the Scriptures, frequent and long Prayers, strict observing of the rest of the Sabbath,
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and the like, when there is not a sound care of a holy life, are not good works,
and the like, when there is not a found care of a holy life, Are not good works,
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nor is the shew of them commended, Esay 1. Mic. 6. 5. To shew care of lesser duties,
nor is the show of them commended, Isaiah 1. Mic. 6. 5. To show care of lesser duties,
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and liue in the carelesse and manifest neglect of greater and more necessary duties, is likewise Pharisaicall, and condemned, Mat. 23.
and live in the careless and manifest neglect of greater and more necessary duties, is likewise Pharisaical, and condemned, Mathew 23.
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Thus of the beholding of good works. They may glorifie God. ] To glorifie GOD, is, in the etymology of the word, to make God glorious.
Thus of the beholding of good works. They may Glorify God. ] To Glorify GOD, is, in the etymology of the word, to make God glorious.
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Now, the glory of God is the excellency of God aboue all things, as is by way of exposition added, Esay 35.2. The question then is, How can God bee made glorious or excellent, seeing his excellency is as infinite as his nature is;
Now, the glory of God is the excellency of God above all things, as is by Way of exposition added, Isaiah 35.2. The question then is, How can God be made glorious or excellent, seeing his excellency is as infinite as his nature is;
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and to that which is infinite, nothing can be added?
and to that which is infinite, nothing can be added?
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For the resoluing of this question, wee must vnderstand, that if Gods nature be cōsidered in it self, it is so excellent,
For the resolving of this question, we must understand, that if God's nature be considered in it self, it is so excellent,
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as nothing can bee conceiued or done, that should bring glorie to it.
as nothing can be conceived or done, that should bring glory to it.
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But when the Scripture speakes of glorifying of God, it meanes it of such an excellency,
But when the Scripture speaks of glorifying of God, it means it of such an excellency,
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as (to our capacity) by reflexion, and resemblance, some way expresseth the similitude of Gods excellency, which wee call his glorie.
as (to our capacity) by reflection, and resemblance, Some Way Expresses the similitude of God's excellency, which we call his glory.
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And so God is glorifyed by himselfe or by vs. God hath made diuers impressions of his owne excellency, and set it out by way of image or similitude: as,
And so God is glorified by himself or by us God hath made diverse impressions of his own excellency, and Set it out by Way of image or similitude: as,
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First, in the diuine nature of Christ.
First, in the divine nature of christ.
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For Christ as the Sonne of God, is said to bee the splendor and brightnes of his Fathers glorie, Heb. 1.2.
For christ as the Son of God, is said to be the splendour and brightness of his Father's glory, Hebrew 1.2.
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Secondly, in the humane nature of Christ.
Secondly, in the humane nature of christ.
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For in his humane nature did the God-head dwell and shine as the candle in the Lanthorne:
For in his humane nature did the Godhead dwell and shine as the candle in the Lanthorn:
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and so the glorie of God appeares amongst men:
and so the glory of God appears among men:
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for when Christ was incarnate, and came to dwell amongst men, they saw his glorie as the glorie of the onely begotten Sonne of God, Ioh. 1.14. Thirdly, in his works:
for when christ was incarnate, and Come to dwell among men, they saw his glory as the glory of the only begotten Son of God, John 1.14. Thirdly, in his works:
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for the inuisible things of God (as his power and wisedome in the excellency of them) are made visible vnto our obseruation, in the creation and gouernment of the world:
for the invisible things of God (as his power and Wisdom in the excellency of them) Are made visible unto our observation, in the creation and government of the world:
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in the great booke of the creatures is the glorie of God written in great letters, Rom. 1. Thus the heauens declare the glorie of God, Psalme 19.1.
in the great book of the creatures is the glory of God written in great letters, Rom. 1. Thus the heavens declare the glory of God, Psalm 19.1.
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And in this great book the glory of the Lord is said to endure for euer,
And in this great book the glory of the Lord is said to endure for ever,
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and the Lord will alwaies reioice in this impression of his glorie in his workes, Psal. 104.31. and as all the workes of God are his glorie, in that they do some way set out his excellency;
and the Lord will always rejoice in this impression of his glory in his works, Psalm 104.31. and as all the works of God Are his glory, in that they do Some Way Set out his excellency;
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so especially, miracles are in a high degree resemblances of God's glorie, and therefore are these workes of wonder called the glorie of God.
so especially, Miracles Are in a high degree resemblances of God's glory, and Therefore Are these works of wonder called the glory of God.
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Thus the power of God in raising Christ, is called his Glory, Romanes 6.4. And so the maruailous workes mentioned, Psalme 97.4, 5.6. so Christ in working the miracle in Canaan of Galile, is said to shewe his glorie, Iohn 2.11.
Thus the power of God in raising christ, is called his Glory, Romans 6.4. And so the marvelous works mentioned, Psalm 97.4, 5.6. so christ in working the miracle in Canaan of Galilee, is said to show his glory, John 2.11.
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And as workes of miracle are called the glorie of GOD, because GOD hath in them stamped some liuely resemblance of his Excellencie:
And as works of miracle Are called the glory of GOD, Because GOD hath in them stamped Some lively resemblance of his Excellency:
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so also workes of speciall Iustice done vpon Gods enemies, are called his glorie also, as these places shewe, Exod. 14.14. Num. 14.21. Esay 13.3.
so also works of special justice done upon God's enemies, Are called his glory also, as these places show, Exod 14.14. Num. 14.21. Isaiah 13.3.
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So also Gods mightie working in deliuering his seruants, is called his glorie also, Psal. 105.5, 6. and 57.6. and 85.9.
So also God's mighty working in delivering his Servants, is called his glory also, Psalm 105.5, 6. and 57.6. and 85.9.
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Fourthly, in man God hath imprinted his glory, and so in all sorts of mankind: they are called the glorie of God in respect of their resemblance of Gods soueraignty:
Fourthly, in man God hath imprinted his glory, and so in all sorts of mankind: they Are called the glory of God in respect of their resemblance of God's sovereignty:
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man is as it were a visible God in this visible world, and in respect of his superioritie ouer the creatures, resembles God.
man is as it were a visible God in this visible world, and in respect of his superiority over the creatures, resembles God.
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And as God hath imprinted his glory vpon all men in generall, so in a speciall manner vpon some men, as, 1. Vpon such men as shine in the outward dignity and preeminence of their places in this world aboue other men;
And as God hath imprinted his glory upon all men in general, so in a special manner upon Some men, as, 1. Upon such men as shine in the outward dignity and preeminence of their places in this world above other men;
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their glorie is said to bee Gods glorie, 1. Chron. 29.11, 12. 2. Vpon such men as are indued with the grace of God,
their glory is said to be God's glory, 1. Chronicles 29.11, 12. 2. Upon such men as Are endued with the grace of God,
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Seeing we can adde no glory to God's nature, we should striue to make him glorious in our owne mindes and hearts.
Seeing we can add no glory to God's nature, we should strive to make him glorious in our own minds and hearts.
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and the vertues of Iesus Christ: these beare Gods Image, and are therefore called his glorie, Esay 46.13. 2. Cor. 3.18. Psal. 90.17. 3. In a more principall manner, vpon such as be receiued vp to glorie in heauen.
and the Virtues of Iesus christ: these bear God's Image, and Are Therefore called his glory, Isaiah 46.13. 2. Cor. 3.18. Psalm 90.17. 3. In a more principal manner, upon such as be received up to glory in heaven.
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Thus God will be glorified in his Saints at the day of Iudgement, 2. Thes. 1.10. This is that glorie of God, which the godly doe hope for with so much ioy, Rom. 5.2. Fiftly, in certaine visible signes & testimonies of his presence.
Thus God will be glorified in his Saints At the day of Judgement, 2. Thebes 1.10. This is that glory of God, which the godly do hope for with so much joy, Rom. 5.2. Fifty, in certain visible Signs & testimonies of his presence.
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Thus the consuming fire on mount Sinah, is called the glorie of God, Exod. 24.6, 16, 17. So also the cloud that filled the Temple, Exod. 40.34.
Thus the consuming fire on mount Sina, is called the glory of God, Exod 24.6, 16, 17. So also the cloud that filled the Temple, Exod 40.34.
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And the cloud that rose vpon the Tabernacle in the wildernes.
And the cloud that rose upon the Tabernacle in the Wilderness.
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And so the signes of Gods presence in heauen, are in a speciall respect called his glorie.
And so the Signs of God's presence in heaven, Are in a special respect called his glory.
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Thus Stephen saw the glorie of God, and Iesus standing at his right hand, Acts 7.55.
Thus Stephen saw the glory of God, and Iesus standing At his right hand, Acts 7.55.
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Thus we are said to appeare before the presence of his glorie, Iude 24. Sixtly, In his Word:
Thus we Are said to appear before the presence of his glory, Iude 24. Sixty, In his Word:
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and so the Word of God is the glorie of God, either in generall, as it describes the excellency of Gods nature in all, in his properties or attributes, Psal. 26.8.
and so the Word of God is the glory of God, either in general, as it describes the excellency of God's nature in all, in his properties or attributes, Psalm 26.8.
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Or in speciall, the Gospell is called the Glorie, as it sets out the goodnes of God,
Or in special, the Gospel is called the Glory, as it sets out the Goodness of God,
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after a matchlesse manner, relieuing forlorne mankind, Esay 6.1.
After a matchless manner, relieving forlorn mankind, Isaiah 6.1.
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And thus that part of the Word of God that doth describe Gods mercy, is called his glorie, Exod. 33.18, 19, 22. Eph. 3.16.
And thus that part of the Word of God that does describe God's mercy, is called his glory, Exod 33.18, 19, 22. Ephesians 3.16.
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Thus also that way of shewing mercy, by bringing in the infinite righteousnes of his owne Sonne, is called the glorie of the Lord, Esay 40.5. Thus God glorifieth himselfe.
Thus also that Way of showing mercy, by bringing in the infinite righteousness of his own Son, is called the glory of the Lord, Isaiah 40.5. Thus God Glorifieth himself.
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Secondly, God is said to bee glorified by vs: Man may make God glorious but: that he cannot doe by adding any glory to God's Nature:
Secondly, God is said to be glorified by us: Man may make God glorious but: that he cannot do by adding any glory to God's Nature:
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and therefore we must search out to finde by the Scripture, what waies man may glorifie God;
and Therefore we must search out to find by the Scripture, what ways man may Glorify God;
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and so we may be said to glorifie God, or to make God glorious three waies.
and so we may be said to Glorify God, or to make God glorious three ways.
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First, by knowledge, when we conceiue of God after a glorious manner; First, by knowledge, when we conceive of God After a glorious manner;
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thus we make him glorious in our owne hearts, and this is a chiefe way of making God glorious:
thus we make him glorious in our own hearts, and this is a chief Way of making God glorious:
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And this is one way by which the Gentiles glorifie God:
And this is one Way by which the Gentiles Glorify God:
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and this God stands vpon, so as he accounts not himselfe to bee knowne aright, till we conceiue of him, at least,
and this God Stands upon, so as he accounts not himself to be known aright, till we conceive of him, At least,
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as more excellent then all things.
as more excellent then all things.
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and that as they haue all sinned, so they are all depriued of the glory of God,
and that as they have all sinned, so they Are all deprived of the glory of God,
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And we may by the way see, what cause we haue to bee smitten with shame and horror to thinke of it,
And we may by the Way see, what cause we have to be smitten with shame and horror to think of it,
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how we haue dishonoured God by meane thoughts of him:
how we have dishonoured God by mean thoughts of him:
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And hereby we may also see how farre man can be said to haue the true knowledge of God in him;
And hereby we may also see how Far man can be said to have the true knowledge of God in him;
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yea, there is some comfort in it too to a Christian, that humbleth himselfe to walke with his God:
yea, there is Some Comfort in it too to a Christian, that Humbleth himself to walk with his God:
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for, though, at the best, he come farre short of conceiuing of God as he is,
for, though, At the best, he come Far short of conceiving of God as he is,
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yet God accounts himselfe to be made glorious by vs, when we get so farre as to conceiue of him aboue all creatures;
yet God accounts himself to be made glorious by us, when we get so Far as to conceive of him above all creatures;
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and that is, when he comes into our hearts as a king of glory, farre aboue all that glory can be found in earthly Princes, Psalme 14.7, 9. And thus we make him glorious, not when we barely iudge him to be more excellent then all things,
and that is, when he comes into our hearts as a King of glory, Far above all that glory can be found in earthly Princes, Psalm 14.7, 9. And thus we make him glorious, not when we barely judge him to be more excellent then all things,
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but when our hearts are carried after the apprehension of him, so as we loue him aboue all,
but when our hearts Are carried After the apprehension of him, so as we love him above all,
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and feare him aboue all, &c. And thus we make God glorious in our hearts, by knowing him. Secondly, by acknowledgment:
and Fear him above all, etc. And thus we make God glorious in our hearts, by knowing him. Secondly, by acknowledgment:
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When in words or workes, we doe ascribe excellency vnto God; and to glorifie him, is to acknowledge his glory;
When in words or works, we do ascribe excellency unto God; and to Glorify him, is to acknowledge his glory;
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or as the phrase in Scripture is, To giue him glory;
or as the phrase in Scripture is, To give him glory;
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and so there be diuers speciall waies, by which we are said in Scripture to glorifie God, as:
and so there be diverse special ways, by which we Are said in Scripture to Glorify God, as:
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First, when in words wee magnifie God, and speak of his prayses, and confesse that he is worthy to receiue honour,
First, when in words we magnify God, and speak of his praises, and confess that he is worthy to receive honour,
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and glory, and might, and maiesty: so Reuel. 4.11. Psal. 29. & 86.9.
and glory, and might, and majesty: so Revel. 4.11. Psalm 29. & 86.9.
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Secondly, when men confesse that all the glory they haue aboue other men in gifts or dignitie, was giuen them by God:
Secondly, when men confess that all the glory they have above other men in Gifts or dignity, was given them by God:
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So Dauid glorifies God, 1. Chron. 29.11, 12. And thus we make God the Father of glory,
So David Glorifies God, 1. Chronicles 29.11, 12. And thus we make God the Father of glory,
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as he is called, Ephes. 1.17.
as he is called, Ephesians 1.17.
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Thirdly, when men that are guilty of sinnes that cannot be proued against them, yet feeling themselues to be pursued by God, doe confesse to Gods glory and their owne shame, their secret offences:
Thirdly, when men that Are guilty of Sins that cannot be proved against them, yet feeling themselves to be pursued by God, do confess to God's glory and their own shame, their secret offences:
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Thus Achan gaue glory to God, Iosh. 7.19.
Thus achan gave glory to God, Joshua 7.19.
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And thus the penitent sinner glorifies God, when hee cares not to abase himself in the acknowledgement of his owne vilenesse, that God may be magnified in any of his attributes or ordinances by it, Ier. 13. 16. Mal. 2.2.
And thus the penitent sinner Glorifies God, when he Cares not to abase himself in the acknowledgement of his own vileness, that God may be magnified in any of his attributes or ordinances by it, Jeremiah 13. 16. Malachi 2.2.
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Fourthly, When the prayse of God, or the aduancement of his Kingdome, is made the end of all our actions:
Fourthly, When the praise of God, or the advancement of his Kingdom, is made the end of all our actions:
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This is to doe all to his glorie, 1. Cor. 10.31. Fiftly, when wee beleeue God's promises, and wait for the performance of them, though we see no meanes likely for their accomplishment:
This is to do all to his glory, 1. Cor. 10.31. Fifty, when we believe God's promises, and wait for the performance of them, though we see no means likely for their accomplishment:
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Thus Abraham gaue glory to God, Rom. 4. Sixtly, when wee publikely acknowledge true Religion, or any speciall truth of God, when it is generally opposed by the most men:
Thus Abraham gave glory to God, Rom. 4. Sixty, when we publicly acknowledge true Religion, or any special truth of God, when it is generally opposed by the most men:
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Thus the Centurion gaue glory to God, Luke 23.47. Seuenthly, when men suffer in the quarrell of Gods truth, and true Religion. So 1. Pet. 4.16.
Thus the Centurion gave glory to God, Lycia 23.47. Seuenthly, when men suffer in the quarrel of God's truth, and true Religion. So 1. Pet. 4.16.
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Eightthly, when, on the Sabbath, men deuote themselues only to Gods worke, doing it with more ioy and care,
Eighthly, when, on the Sabbath, men devote themselves only to God's work, doing it with more joy and care,
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then they should doe their own worke on the weeke dayes, refusing to prophane the Sabbath of the Lord, by speaking their owne words, or doing their own willes: Thus Esay 58.13. Ninthly, when men do in particular giue thanks to God for benefits or deliuerances, acknowledging God's speciall hand therein:
then they should do their own work on the Week days, refusing to profane the Sabbath of the Lord, by speaking their own words, or doing their own wills: Thus Isaiah 58.13. Ninthly, when men do in particular give thanks to God for benefits or Deliverances, acknowledging God's special hand therein:
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Thus the Leper gaue glory to God, Luke 17.18. so Psal. 113.4. Tenthly, by louing, praysing, admiring, and esteeming of Iesus Christ aboue all men:
Thus the Leper gave glory to God, Lycia 17.18. so Psalm 113.4. Tenthly, by loving, praising, admiring, and esteeming of Iesus christ above all men:
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For, when we glorifie the Sonne, we glorifie the Father, Iohn 1.14. & 11.4. Eleuenthly, when wee account of and honour godly men, aboue all other sorts of men in the World;
For, when we Glorify the Son, we Glorify the Father, John 1.14. & 11.4. Eleventhly, when we account of and honour godly men, above all other sorts of men in the World;
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and so these Gentiles doe glorifie God, in that they prayse the Christians aboue all men, whom before they reuiled:
and so these Gentiles do Glorify God, in that they praise the Christians above all men, whom before they reviled:
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This is one way by which the Gentiles glorified God. Thus of the second way of glorifying God, which is, by acknowledging his glory.
This is one Way by which the Gentiles glorified God. Thus of the second Way of glorifying God, which is, by acknowledging his glory.
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The third way of glorifying God, is by effect, when men make others to glorifie God, conceiuing more gloriously of him,
The third Way of glorifying God, is by Effect, when men make Others to Glorify God, conceiving more gloriously of him,
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or in praysing God and his wayes:
or in praising God and his ways:
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Thus the professed subiection of Christians to the Gospel, makes other men glorifie God, 2. Cor. 9.13.
Thus the professed subjection of Christians to the Gospel, makes other men Glorify God, 2. Cor. 9.13.
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So the fruits of Righteousnesse are to the glory of God, Phil. 1.10. So here the good works of Christians do make new Conuerts glorifie God:
So the fruits of Righteousness Are to the glory of God, Philip 1.10. So Here the good works of Christians do make new Converts Glorify God:
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so euery Christian that is God's planting, is a tree of righteousnesse that God may be glorified, Esay 61.3. so are all Christians to the prayses of the glory of God's grace, as they are eyther qualified or priuiledged by Iesus Christ, Ephes. 1.7. Vse. The vses of all should be especially for instruction and humiliation:
so every Christian that is God's planting, is a tree of righteousness that God may be glorified, Isaiah 61.3. so Are all Christians to the praises of the glory of God's grace, as they Are either qualified or privileged by Iesus christ, Ephesians 1.7. Use. The uses of all should be especially for instruction and humiliation:
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it should humble vs, if we mark the former doctrine, in that it discouereth many deficiencies in vs:
it should humble us, if we mark the former Doctrine, in that it Discovereth many deficiencies in us:
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for, besides that it sheweth, that the whole world of vnregenerate men lieth in wickednes,
for, beside that it shows, that the Whole world of unregenerate men lies in wickedness,
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I say, that besides the discouery of the generall and extreme corruption of wicked men, it doth touch to the quick vpon diuerse persons, euen the godly themselues; to giue instance:
I say, that beside the discovery of the general and extreme corruption of wicked men, it does touch to the quick upon diverse Persons, even the godly themselves; to give instance:
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In the first way of making God glorious:
In the First Way of making God glorious:
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How meanly and dully doo wee, for the most part, conceiue of God! How farre short are our hearts of those descriptions of GOD made in his Word!
How meanly and dully do we, for the most part, conceive of God! How Far short Are our hearts of those descriptions of GOD made in his Word!
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Wha• strange thoughts come into our mindes at some times!
Wha• strange thoughts come into our minds At Some times!
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Oh! how haue we dishonoured the most High in our vnworthy conceptions of his Iustice, Power, Eternity, Wisdome, and Mercy!
Oh! how have we dishonoured the most High in our unworthy conceptions of his justice, Power, Eternity, Wisdom, and Mercy!
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For the second way of glorifying God: What heart could stand before his holy presence, if hee should examine vs in iustice! 1. For our language:
For the second Way of glorifying God: What heart could stand before his holy presence, if he should examine us in Justice! 1. For our language:
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What man is hee that hath not cause to mourn for his ▪ want of language daily, in expressing of the praises of God! When did we make his praise glorious? haue our mouths been filled with his praise all the day long? 2. For our extreme vnthankfulnesse,
What man is he that hath not cause to mourn for his ▪ want of language daily, in expressing of the praises of God! When did we make his praise glorious? have our mouths been filled with his praise all the day long? 2. For our extreme unthankfulness,
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when we meet with GOD himself: we haue been healed with the nine Lepers:
when we meet with GOD himself: we have been healed with the nine Lepers:
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but which of vs haue returned to giue glory to God, in the sound acknowledgement of his goodnes to vs? It is required, we should in all things giue thanks:
but which of us have returned to give glory to God, in the found acknowledgement of his Goodness to us? It is required, we should in all things give thanks:
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and yet wee haue scarce vsed one word of praise for a 1000 benefits. 3. Our slight acknowledgements of sinne, our backwardnes to search our waies, our carelesnesse when wee knowe diuerse grieuous faults by our selues, either auoiding God's presence,
and yet we have scarce used one word of praise for a 1000 benefits. 3. Our slight acknowledgements of sin, our backwardness to search our ways, our carelessness when we know diverse grievous Faults by our selves, either avoiding God's presence,
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and making confession for fashions sake, neither out of true grief for our sinnes:
and making Confessi for fashions sake, neither out of true grief for our Sins:
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and in a speciall manner doo we fail in those cases of trespasse or sinne, that come to the knowledge of others.
and in a special manner do we fail in those cases of trespass or sin, that come to the knowledge of Others.
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Do we knowledge our sinnes one to another? Oh how hard it is to bring vs to bee easie to giue glory to GOD heerin!
Do we knowledge our Sins one to Another? O how hard it is to bring us to be easy to give glory to GOD herein!
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4. What man is hee that liueth, and hath not failed of the glory of GOD about the Sabbath? Doo we delight in God's work? Haue wee consecrated that Day as glorious to the Lord? Haue not our mindes runne vpon our owne waies? After what an vnspeakable maner haue we slighted God in his Ordinances?
4. What man is he that lives, and hath not failed of the glory of GOD about the Sabbath? Doo we delight in God's work? Have we consecrated that Day as glorious to the Lord? Have not our minds run upon our own ways? After what an unspeakable manner have we slighted God in his Ordinances?
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Lastly, what shall we answer to the Lord for our neglects of Iesus Christ? Haue wee glorified the Son? or rather, haue wee not shamefull wants still in our faith? Which of vs can say, that he liues by the faith of the Sonne of God? and are not our affections to the Lord Iesus, extremely dull and auerse? Where is the longing desire after him,
Lastly, what shall we answer to the Lord for our neglects of Iesus christ? Have we glorified the Son? or rather, have we not shameful Wants still in our faith? Which of us can say, that he lives by the faith of the Son of God? and Are not our affections to the Lord Iesus, extremely dull and averse? Where is the longing desire After him,
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and the •eruent loue of his appearing? And for the last way of glorifying God by effect:
and the •eruent love of his appearing? And for the last Way of glorifying God by Effect:
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How vnprofitably and vnfruitfully doo the most of vs liue? Who hath praised God in our behalf? Whom haue we wonne to the loue of God and the truth? Where are our witnesses that might testifie, that our good works haue caused them to glorifie God?
How unprofitably and unfruitfully do the most of us live? Who hath praised God in our behalf? Whom have we won to the love of God and the truth? Where Are our Witnesses that might testify, that our good works have caused them to Glorify God?
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But especially, wo be to scandalous Christians, that haue either caused wicked men to blaspheme,
But especially, woe be to scandalous Christians, that have either caused wicked men to Blaspheme,
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or God's little ones to take offense, and conceiue ill of the good way of God:
or God's little ones to take offence, and conceive ill of the good Way of God:
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if they repent not, it had been better for them they had neuer been born.
if they Repent not, it had been better for them they had never been born.
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And as for wicked men that are openly so (to giue a touch of them and their estate) they haue reason to repent in sackcloth and ashes,
And as for wicked men that Are openly so (to give a touch of them and their estate) they have reason to Repent in Sackcloth and Ashes,
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if their eies were but open to see, what terrour is implied in this doctrine,
if their eyes were but open to see, what terror is implied in this Doctrine,
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and how God will auenge himselfe vpon them, both for their not glorifying of him, and for changing his glory,
and how God will avenge himself upon them, both for their not glorifying of him, and for changing his glory,
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and for the opposing of his glory. 1. In not glorifying God. They haue spent their daies without GOD:
and for the opposing of his glory. 1. In not glorifying God. They have spent their days without GOD:
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they haue either not conceiued of him at all, or in a most mean and vile manner:
they have either not conceived of him At all, or in a most mean and vile manner:
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they haue not honoured him in his ordinances, or in his Sabbaths:
they have not honoured him in his ordinances, or in his Sabbaths:
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they neuer loued the Lord Iesus in their hearts, &c. 2. In changing the glory of God, they haue done shamefully.
they never loved the Lord Iesus in their hearts, etc. 2. In changing the glory of God, they have done shamefully.
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Some of them haue turned Gods glory into the similitude of an Oxe or a Calf that eateth hay.
some of them have turned God's glory into the similitude of an Ox or a Calf that Eateth hay.
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Some of them haue giuen his praise to Images, and the works of their hands.
some of them have given his praise to Images, and the works of their hands.
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Some of them haue fixed the glory of their affections vpon riches, pleasures, and fauour of men.
some of them have fixed the glory of their affections upon riches, pleasures, and favour of men.
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Some of them haue made their belly their god: and some haue giuen their bodies to harlots.
some of them have made their belly their god: and Some have given their bodies to harlots.
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Thirdly, in opposing Gods glory, they haue likewise offended grieuously; they haue spoken euill of the good way of God;
Thirdly, in opposing God's glory, they have likewise offended grievously; they have spoken evil of the good Way of God;
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they haue abused his seruants, and so despised him;
they have abused his Servants, and so despised him;
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they haue set themselues against his Sabbaths, &c. To omit, that they haue opposed Gods glory in their hearts, by setting vp Idols there,
they have Set themselves against his Sabbaths, etc. To omit, that they have opposed God's glory in their hearts, by setting up Idols there,
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and by allowing and striuing to maintaine Atheisticall conceits against God.
and by allowing and striving to maintain Atheistical conceits against God.
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The second vse should be therefore, to beget in vs a care to vse all meanes to dispose of,
The second use should be Therefore, to beget in us a care to use all means to dispose of,
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and fit our selues, that we might make God glorious, and so amend and redresse our wayes herein;
and fit our selves, that we might make God glorious, and so amend and redress our ways herein;
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and that we may, the more effectually, be wrought vpon herein, I will consider of two things.
and that we may, the more effectually, be wrought upon herein, I will Consider of two things.
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First, I will briefly shew the reasons should stirre vs to all possible care and diligence heerin.
First, I will briefly show the Reasons should stir us to all possible care and diligence herein.
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Secondly, I would shew how we may distinctly attain to the glorifying of God in all the three waies before mentioned. For the first.
Secondly, I would show how we may distinctly attain to the glorifying of God in all the three ways before mentioned. For the First.
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Diuerse considerations should moue vs to the care of magnifying or glorifying of God by all the waies we can.
Diverse considerations should move us to the care of magnifying or glorifying of God by all the ways we can.
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First, it is a great honour that God doth vnto vs, to account himself to receiue glory any way from our endeauours.
First, it is a great honour that God does unto us, to account himself to receive glory any Way from our endeavours.
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Shall the creature bee admitted, in any sense, to that glory, to make his Creator, to make him (I say) in his excellency or glory? God doth account himself to receiue a new Being,
Shall the creature be admitted, in any sense, to that glory, to make his Creator, to make him (I say) in his excellency or glory? God does account himself to receive a new Being,
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as it were, by those inward conceptions of his glory, and by those outward honours done vnto him.
as it were, by those inward conceptions of his glory, and by those outward honours done unto him.
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Shall the King of glory vouchsafe to dwell in our hearts? and shall we not be exceedingly desirous to entertain him?
Shall the King of glory vouchsafe to dwell in our hearts? and shall we not be exceedingly desirous to entertain him?
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Secondly, Not to glorifie God, is to sinne grieuously:
Secondly, Not to Glorify God, is to sin grievously:
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it is not arbitrarie, but most dangerous to allow our selues, either in inward neglects of God, or in outward vnfruitfulnesse.
it is not arbitrary, but most dangerous to allow our selves, either in inward neglects of God, or in outward unfruitfulness.
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Shall wee attribute so much euery day to the creatures we deal with? and shall we knowe or acknowledge so little of the Creator? It cannot be safe, to slight God.
Shall we attribute so much every day to the creatures we deal with? and shall we know or acknowledge so little of the Creator? It cannot be safe, to slight God.
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Thirdly, it is one of the first things that breaks out in the new Conuerts:
Thirdly, it is one of the First things that breaks out in the new Converts:
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so soone as any of the Gentils are visited of God, in the same day they glorifie him, by conceiuing gloriously of him,
so soon as any of the Gentiles Are visited of God, in the same day they Glorify him, by conceiving gloriously of him,
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and by magnifying God in himselfe;
and by magnifying God in himself;
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and his seruants and seruice, &c. And therefore without singular danger of losing our euidence of our calling, wee must attend to this Doctrine, how hard soeuer it seeme.
and his Servants and service, etc. And Therefore without singular danger of losing our evidence of our calling, we must attend to this Doctrine, how hard soever it seem.
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Fourthly, wee are bought with a price, and are God's, and therefore now both in soule and body wee should be wholy deuoted to his glorie, 1. Cor. 6. vlt. As God hath glorified vs in our creation,
Fourthly, we Are bought with a price, and Are God's, and Therefore now both in soul and body we should be wholly devoted to his glory, 1. Cor. 6. Ult. As God hath glorified us in our creation,
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and the many treasures hee hath giuen vs in Iesus Christ, and wee hope the accomplishment of matchlesse glorie in heauen:
and the many treasures he hath given us in Iesus christ, and we hope the accomplishment of matchless glory in heaven:
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and shall we not bee zealous for the glorie of the Lord? Many glorious things bee spoken of vs through his grace:
and shall we not be zealous for the glory of the Lord? Many glorious things be spoken of us through his grace:
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and shall wee thinke or speake meanely of God?
and shall we think or speak meanly of God?
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Fiftly, the Lord our God exceedes all things in glorie, and therefore we should extoll his praise aboue the heauens,
Fifty, the Lord our God exceeds all things in glory, and Therefore we should extol his praise above the heavens,
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and the whole earth should shewe it selfe to be full of his glorie.
and the Whole earth should show it self to be full of his glory.
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for else the thoughts of God, will passe thorow our heads like lightning, and be gone:
for Else the thoughts of God, will pass thorough our Heads like lightning, and be gone:
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Sixtly, he is our heauenly Father, and can wee thinke too well of him, or doe too much to winne him praise? Mat. 5.16. Lastly, thinke with our selues ▪ What make wee in Gods Vineyard or Orchard? If wee be trees of his planting, ought wee not to bee filled with the fruits of righteousnes, that the Lord may bee glorified? Esay 61.3. Thus of some motiues.
Sixty, he is our heavenly Father, and can we think too well of him, or do too much to win him praise? Mathew 5.16. Lastly, think with our selves ▪ What make we in God's Vineyard or Orchard? If we be trees of his planting, ought we not to be filled with the fruits of righteousness, that the Lord may be glorified? Isaiah 61.3. Thus of Some motives.
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The maine care should bee to learne what to doo, that GOD might bee made glorious by vs:
The main care should be to Learn what to do, that GOD might be made glorious by us:
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and so wee should distinctly consider, how to make him glorious in our selues or in others.
and so we should distinctly Consider, how to make him glorious in our selves or in Others.
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In our selues wee should learne how to make him glorious: first, in our hearts, by a glorious conception of him in our minds:
In our selves we should Learn how to make him glorious: First, in our hearts, by a glorious conception of him in our minds:
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secondly, in our words and works, by acknowledgement.
secondly, in our words and works, by acknowledgement.
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The first question then is, What should we doe that we might conceiue more gloriously of God? For answer hereunto, we must looke to our hearts in diuers particulars:
The First question then is, What should we do that we might conceive more gloriously of God? For answer hereunto, we must look to our hearts in diverse particulars:
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for, that wee may conceiue of God according to his excellency, we must proceed by these degrees. 1. Wee must striue to bring God into our minds:
for, that we may conceive of God according to his excellency, we must proceed by these Degrees. 1. we must strive to bring God into our minds:
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for naturally wee liue without God: and wee may obserue, that at the best we are wonderfull prone to forget God: for naturally we live without God: and we may observe, that At the best we Are wonderful prove to forget God:
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and therefore wee must learne how to bring our hearts to the meditation of God.
and Therefore we must Learn how to bring our hearts to the meditation of God.
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For not to think of God, or forget him, is a grieuous offence, aswell as to think of him after a base manner. 2. It is not enough to bring God into our thoughts,
For not to think of God, or forget him, is a grievous offence, aswell as to think of him After a base manner. 2. It is not enough to bring God into our thoughts,
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but we must then bee wonderfull carefull, that wee bring not in an Idole of our owne forming in stead of God:
but we must then be wonderful careful, that we bring not in an Idol of our own forming in stead of God:
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wee must learne how to think of God as hee is described to vs in his Word:
we must Learn how to think of God as he is described to us in his Word:
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for fearefull Idolatrie may bee committed in the heart of a man, as well as in his outward adoration;
for fearful Idolatry may be committed in the heart of a man, as well as in his outward adoration;
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and therefore wee must learne soundly to conceiue aright of the nature of God. 3. When we haue God there in his owne likenes, we must inlarge his roome in our hearts:
and Therefore we must Learn soundly to conceive aright of the nature of God. 3. When we have God there in his own likeness, we must enlarge his room in our hearts:
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For the true knowledge of God comes in but by sparkles; and God will bee magnified.
For the true knowledge of God comes in but by sparkles; and God will be magnified.
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Wee must make him great, and inlarge the thoughts of God when wee conceiue of him.
we must make him great, and enlarge the thoughts of God when we conceive of him.
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This is that, that is so often required in Scripture, vnder the terme of magnifying God. 4. When wee haue attained to this, to thinke of God, with an abilitie to make him great in our hearts,
This is that, that is so often required in Scripture, under the term of magnifying God. 4. When we have attained to this, to think of God, with an ability to make him great in our hearts,
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then wee must yet proceed to the establishment of this conception of GOD:
then we must yet proceed to the establishment of this conception of GOD:
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and therefore we must be carefull to establish the thoughts of God in vs. 5. We must then labour to cloath the thoughts of God with glorie and maiesty:
and Therefore we must be careful to establish the thoughts of God in us 5. We must then labour to cloth the thoughts of God with glory and majesty:
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this is that which is heere intended;
this is that which is Here intended;
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wee must not onely make him in our hearts, and nourish the sparkles of his knowledge,
we must not only make him in our hearts, and nourish the sparkles of his knowledge,
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but wee must make him glorious also. 6. Yea, yet farther, when God is conceiued of according to his excellencie, we must loue the Lord thus conceiued of, our hearts must cleaue vnto him,
but we must make him glorious also. 6. Yea, yet farther, when God is conceived of according to his excellency, we must love the Lord thus conceived of, our hearts must cleave unto him,
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& esteeme him aboue all things.
& esteem him above all things.
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So that heer are six distinct things to be heeded of such as will conceiue of God aright.
So that her Are six distinct things to be heeded of such as will conceive of God aright.
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Now how these things may bee attained to by vs, followeth to bee considered of.
Now how these things may be attained to by us, follows to be considered of.
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Now for the first, to bring God into our minds, two things are of excellent vse,
Now for the First, to bring God into our minds, two things Are of excellent use,
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First, the inforcing of our selues to consider of Gods works, and so to striue still to read in that great booke of the Creatures. First, the enforcing of our selves to Consider of God's works, and so to strive still to read in that great book of the Creatures.
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Secondly, the exercising our selues daily in the Word of God: Without these two helps carefully vsed, experience shewes, that GOD neuer comes into mens thoughts.
Secondly, the exercising our selves daily in the Word of God: Without these two helps carefully used, experience shows, that GOD never comes into men's thoughts.
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And by the way, heere may be framed an answer to that sorrowfull complaint of many Christians, that they cannot meditate.
And by the Way, Here may be framed an answer to that sorrowful complaint of many Christians, that they cannot meditate.
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Now if they would bee taught to meditate, or would at any time haue their thoght set a work, let them lay before them, either of these bookes of God, either the great Book of the creatures,
Now if they would be taught to meditate, or would At any time have their Thought Set a work, let them lay before them, either of these books of God, either the great Book of the creatures,
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or little booke of the Scriptures;
or little book of the Scriptures;
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and so, praying God to direct them, take those things that easily offer them selues from thence.
and so, praying God to Direct them, take those things that Easily offer them selves from thence.
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The other way of meditating without booke, as I knowe not whether it bee absolutely required,
The other Way of meditating without book, as I know not whither it be absolutely required,
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so can it not bee so fruitfully performed, nor so comfortably. But to returne:
so can it not be so fruitfully performed, nor so comfortably. But to return:
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the viewing of GODs workman-ship in his creatures, and of his wisedome & rule in his Word, will help vs in the first point, which is, to bring God into our minds. For the second:
the viewing of God's workmanship in his creatures, and of his Wisdom & Rule in his Word, will help us in the First point, which is, to bring God into our minds. For the second:
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that wee may not mistake, but conceiue of God aright, wee must looke to diuers things carefully.
that we may not mistake, but conceive of God aright, we must look to diverse things carefully.
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First, wee must resist and subdue, and no way harbour or fauour, any atheisticall conceits against the doctrine of Gods nature or prouidence.
First, we must resist and subdue, and no Way harbour or favour, any atheistical conceits against the Doctrine of God's nature or providence.
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If wee find our minds intangled with any such, wee must labour to get them cured:
If we find our minds entangled with any such, we must labour to get them cured:
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for till our hearts bee whole of such diseases, wee are disabled from any true conception of God.
for till our hearts be Whole of such diseases, we Are disabled from any true conception of God.
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Secondly, wee must in thinking of God, then cast out all likenesses: wee must not conceiue of him in the likenes of any man or other creature,
Secondly, we must in thinking of God, then cast out all Likenesses: we must not conceive of him in the likeness of any man or other creature,
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but get aboue all similitudes, and there rest in the adoration of him that is not like any of those things:
but get above all Similitudes, and there rest in the adoration of him that is not like any of those things:
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wee must haue no Images of God, neither in our Churches, nor in our heads, Command. 2. Esay 40.
we must have no Images of God, neither in our Churches, nor in our Heads, Command. 2. Isaiah 40.
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Thirdly, we must learn distinctly the attributes of God's praises in the Scripture, and conceiue of him as he is there commended to vs:
Thirdly, we must Learn distinctly the attributes of God's praises in the Scripture, and conceive of him as he is there commended to us:
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I mean, wee should, as wee are able, when wee think of God, thinke of him,
I mean, we should, as we Are able, when we think of God, think of him,
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as he is omnipotent, most wise, most iust, most mercifull, &c. It is an excellent prayse of the diligence of a Christian, to accustome himselfe to conceiue of God, according to descriptions made of him in his attributes in his Word.
as he is omnipotent, most wise, most just, most merciful, etc. It is an excellent praise of the diligence of a Christian, to accustom himself to conceive of God, according to descriptions made of him in his attributes in his Word.
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Fourthly, it may much helpe vs, if we conceiue of God, as dwelling in the humane nature of Christ;
Fourthly, it may much help us, if we conceive of God, as Dwelling in the humane nature of christ;
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for thereby it may somewhat arise in our mindes, if we be prone to conceiue of likenesses:
for thereby it may somewhat arise in our minds, if we be prove to conceive of Likenesses:
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Marke it carefully, wee may not set before our mindes Christ-man, and so worship without any more adoe:
Mark it carefully, we may not Set before our minds Christ-man, and so worship without any more ado:
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but if we conceiue of the man-Christ, and then worship that God-head that dwells in him, we do right;
but if we conceive of the man-Christ, and then worship that Godhead that dwells in him, we do right;
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and besides, attaine vnto a point farther, which is, to conceiue of God in Christ. Thus of the right conceiuing of God's nature.
and beside, attain unto a point farther, which is, to conceive of God in christ. Thus of the right conceiving of God's nature.
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The third thing which we must labour for, is, to magnifie God in our hearts, to make him great, to conceiue largely, with full thoughts of God:
The third thing which we must labour for, is, to magnify God in our hearts, to make him great, to conceive largely, with full thoughts of God:
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and to this I adde also, to conceiue gloriously of him, to clothe our thoughts of God, with a shining excellency aboue any thing else wee thinke of.
and to this I add also, to conceive gloriously of him, to cloth our thoughts of God, with a shining excellency above any thing Else we think of.
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Now, that God may bee magnified, and thought on after a glorious manner, these things must bee done.
Now, that God may be magnified, and Thought on After a glorious manner, these things must be done.
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Wee must, with all attendance and reuerence, waite vpon the presence of God in his house; we must, with all attendance and Reverence, wait upon the presence of God in his house;
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for that is the place where his glory dwelleth, Psalme 27.8. And God hath magnified his Word aboue all his name, Psalme 138.2.
for that is the place where his glory dwells, Psalm 27.8. And God hath magnified his Word above all his name, Psalm 138.2.
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And the vse of the Gospell, is said to be the Gospel of the glory of the blessed God,
And the use of the Gospel, is said to be the Gospel of the glory of the blessed God,
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because it doth, with the liuelyest impressions, make a mans heart to discerne Gods excellency, Mic. 5.4. 1. Tim. 1.11.
Because it does, with the liuelyest impressions, make a men heart to discern God's excellency, Mic. 5.4. 1. Tim. 1.11.
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Secondly, the meditation of the wonderfull works of God, recorded in Scripture, or obserued by experience, is good to breed great and glorious thoughts of God;
Secondly, the meditation of the wonderful works of God, recorded in Scripture, or observed by experience, is good to breed great and glorious thoughts of God;
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for as the sight of the miracles of Christ, wrought this in the hearts of the people, Math. 15.31. Luke 7.16. so the contemplation of such great works may work the same effect in vs:
for as the sighed of the Miracles of christ, wrought this in the hearts of the people, Math. 15.31. Lycia 7.16. so the contemplation of such great works may work the same Effect in us:
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and the same effect also, may the thought of the workes of God's speciall Iustice or Mercy haue, Ezek. 38.23. Esay. 13.13. especially the consideration of those works of fauour or deliuerance, by which God hath declared his speciall goodnesse vnto vs, Gen. 19.19. 1. Chron. 17.24. Dauid also clotheth the thoughts of God with glory and greatnesse in his heart, by thinking of the monuments of God's wonderfull Power and Wisedome in the heauens and earth, seas, &c. Psalme 104.1, &c. yea, by thinking of his owne forming and making in the wombe, Psalme 139.15.
and the same Effect also, may the Thought of the works of God's special justice or Mercy have, Ezekiel 38.23. Isaiah. 13.13. especially the consideration of those works of favour or deliverance, by which God hath declared his special Goodness unto us, Gen. 19.19. 1. Chronicles 17.24. David also clotheth the thoughts of God with glory and greatness in his heart, by thinking of the monuments of God's wonderful Power and Wisdom in the heavens and earth, Seas, etc. Psalm 104.1, etc. yea, by thinking of his own forming and making in the womb, Psalm 139.15.
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Thirdly, we must pray earnestly to God (with Moses ) and begge this of God, that he would shew vs his glory.
Thirdly, we must pray earnestly to God (with Moses) and beg this of God, that he would show us his glory.
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Thus also of the third thing.
Thus also of the third thing.
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The next thing is, to learne how to establish the thoughts of God's glory in vs:
The next thing is, to Learn how to establish the thoughts of God's glory in us:
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and that is done especially two wayes. First, by striuing to set God alwayes before vs, as Dauid did, Psalme 16.8.
and that is done especially two ways. First, by striving to Set God always before us, as David did, Psalm 16.8.
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Secondly, by remembring God in all our wayes, doing all our workes vnto the glorie of GOD, 1. Cor. 10.31.
Secondly, by remembering God in all our ways, doing all our works unto the glory of GOD, 1. Cor. 10.31.
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Lastly, to make vs in loue with God, thus conceiued of according to his glory, the thorow meditation of his mercies to vs, are of singular vse, to thinke eyther of the variety of them,
Lastly, to make us in love with God, thus conceived of according to his glory, the thorough meditation of his Mercies to us, Are of singular use, to think either of the variety of them,
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or of the speciall respect God hath had of vs, aboue many others, and the frequencie of his mercies, that hee sheweth vs mercie daily;
or of the special respect God hath had of us, above many Others, and the frequency of his Mercies, that he shows us mercy daily;
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but aboue all, to consider that his mercies are free; to think how vile we are, vpon whom God looks with such grace and goodnes.
but above all, to Consider that his Mercies Are free; to think how vile we Are, upon whom God looks with such grace and Goodness.
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Thus the blessed Virgin taught her selfe to magnifie God, and to loue his name, Luke 1.46, 48.
Thus the blessed Virgae taught her self to magnify God, and to love his name, Lycia 1.46, 48.
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Thus of making God glorious in our hearts by knowledge. Now for the second, which is, to make him glorious by acknowledgement:
Thus of making God glorious in our hearts by knowledge. Now for the second, which is, to make him glorious by acknowledgement:
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the particular wayes how that may be done, haue been reckoned before in the explication of the doctrine;
the particular ways how that may be done, have been reckoned before in the explication of the Doctrine;
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onely wee must labor by praier to fashion our selues to that work, that God in any of those particulars doth require of vs:
only we must labour by prayer to fashion our selves to that work, that God in any of those particulars does require of us:
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and that is the most speciall help which I knowe thereunto. But, by the way, let mee warn thee to look to two things:
and that is the most special help which I know thereunto. But, by the Way, let me warn thee to look to two things:
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First, that in any course of glorifying GOD, which is to be done by thy words, thou bee carefull to auoid hypocrisie; First, that in any course of glorifying GOD, which is to be done by thy words, thou be careful to avoid hypocrisy;
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and be sure, that thy heart be lifted vp, and affected according to the glory of God:
and be sure, that thy heart be lifted up, and affected according to the glory of God:
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for, the Lord abhorres to be glorified with thy lip, if thy heart bee farre from him, Esay 29.13.
for, the Lord abhors to be glorified with thy lip, if thy heart be Far from him, Isaiah 29.13.
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And the next is, that thou presume not, in any case, to make the pretense of God's glory a couering for any wickednes:
And the next is, that thou presume not, in any case, to make the pretense of God's glory a covering for any wickedness:
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as the Pharises, that would hide their deuouring of widows houses, vnder the praise of long prayer:
as the Pharisees, that would hide their devouring of Widows houses, under the praise of long prayer:
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or those in the Prophet Esay 's time, that would persecute godly men, and molest them with Church-censures,
or those in the Prophet Isaiah is time, that would persecute godly men, and molest them with Church censures,
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and say, Let the Lord bee glorified, Esay 66.5. Thus of making God glorious in our selues.
and say, Let the Lord be glorified, Isaiah 66.5. Thus of making God glorious in our selves.
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Lastly, that wee may make God glorious in the hearts of other men, and cause them to speak of his praises, we must carefully look to foure things. 1. That when wee speak of God or his truth, we doo it with all possible reuerence and fear;
Lastly, that we may make God glorious in the hearts of other men, and cause them to speak of his praises, we must carefully look to foure things. 1. That when we speak of God or his truth, we do it with all possible Reverence and Fear;
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that wee bee carefull, in all our discourses of Religion, instructions, admonitions, reproofs, confutations, or the like, to treat of these things with all meeknes and reuerence:
that we be careful, in all our discourses of Religion, instructions, admonitions, reproofs, confutations, or the like, to Treat of these things with all meekness and Reverence:
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God hath giuen vs a Commandement of purpose, to restrain the taking-vp of his Name in vain. 2. That wee striue, by all means, to liue vnspotted and in offensiue in life, that if any peruerse men did seek occasion against vs, yet they might finde none;
God hath given us a Commandment of purpose, to restrain the taking-vp of his Name in vain. 2. That we strive, by all means, to live unspotted and in offensive in life, that if any perverse men did seek occasion against us, yet they might find none;
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and to this end, striuing to auoid those things distinctly, which we perceiue, by the miserable example of others, do vex and prouoke men to speak or think euill;
and to this end, striving to avoid those things distinctly, which we perceive, by the miserable Exampl of Others, do vex and provoke men to speak or think evil;
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such as are, idlenesse, frowardnes, deceit, conceitednes, and the like, Philippians 2.15. 3. That we shew forth the vertues of Christ:
such as Are, idleness, forwardness, deceit, conceitedness, and the like, Philippians 2.15. 3. That we show forth the Virtues of christ:
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it is a singular means to stirre vp others to glorifie God, if they might perceiue in vs the sound habit of such Christian vertues,
it is a singular means to stir up Others to Glorify God, if they might perceive in us the found habit of such Christian Virtues,
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as are not to bee found in other sorts of men;
as Are not to be found in other sorts of men;
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such as are, humility, lowelinesse, contempt of the world, subiection to Gods will, loue of the godly, and the like.
such as Are, humility, Loveliness, contempt of the world, subjection to God's will, love of the godly, and the like.
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The most of vs haue but the bare names of these: there is not a reall demonstration of them.
The most of us have but the bore names of these: there is not a real demonstration of them.
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Christian vertues, set forth to the life, are amiable, and will compell men to conceiue and speak gloriously of God and his truth. 4. That we be helpfull vpon all occasions to others, ready to euery good work,
Christian Virtues, Set forth to the life, Are amiable, and will compel men to conceive and speak gloriously of God and his truth. 4. That we be helpful upon all occasions to Others, ready to every good work,
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and harty in all works of mercy: it is our good works must make men speak well of vs, and our God, and Religion.
and hearty in all works of mercy: it is our good works must make men speak well of us, and our God, and Religion.
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God's speciall visitation of some men, is, when in a speciall prouidence he takes notice of certaine men,
God's special Visitation of Some men, is, when in a special providence he Takes notice of certain men,
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Hitherto of the doctrine of glorifying God. In the day of Visitation. ] This word Visitation is in Scripture attributed both to men and to God.
Hitherto of the Doctrine of glorifying God. In the day of Visitation. ] This word Visitation is in Scripture attributed both to men and to God.
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To men, in such cases as these: as first, to shepheards; To men, in such cases as these: as First, to shepherds;
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who, when they did specially suruay their flock, with intent to redresse what was amisse, were said to visit them, Ier. 23.2.
who, when they did specially survey their flock, with intent to redress what was amiss, were said to visit them, Jeremiah 23.2.
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As also to such men as had the gathering of tribute:
As also to such men as had the gathering of tribute:
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when they came to exact their tribute, to the great vexation of the people, they were said to visit them.
when they Come to exact their tribute, to the great vexation of the people, they were said to visit them.
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So the word, rendred exactors, Esay 60.17. in the Original is Visitors or Visitations.
So the word, rendered exactors, Isaiah 60.17. in the Original is Visitors or Visitations.
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Thirdly, to visit, was a tearm giuen to the Bishops and Apostles in the Primitiue Church, that went about through the Churches, to take notice of the estate of the Churches,
Thirdly, to visit, was a term given to the Bishops and Apostles in the Primitive Church, that went about through the Churches, to take notice of the estate of the Churches,
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and to reform what was amisse, Acts 15.36. And so the originall word heer vsed, is translated a Bishoprick, Acts 1.20. agreeable to the Hebrew word vsed, Psalm 109.8.
and to reform what was amiss, Acts 15.36. And so the original word her used, is translated a Bishopric, Acts 1.20. agreeable to the Hebrew word used, Psalm 109.8.
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Finally, to visit, is reckoned among the works of curtesie or mercy, Iames 1.27.
Finally, to visit, is reckoned among the works of courtesy or mercy, James 1.27.
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The Hebrew word in the old Testament, signifies oftentimes to muster or number vp the people, as 1. Chro. 21.6.
The Hebrew word in the old Testament, signifies oftentimes to muster or number up the people, as 1. Chro 21.6.
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But in this place, visitation is not referred to men, but to God. Now, God is said to visit, not onely men, but other creatures:
But in this place, Visitation is not referred to men, but to God. Now, God is said to visit, not only men, but other creatures:
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so he visited the earth, grauen images, the vessels of the Temple, and Leuiathan. He visits the earth, when hee makes it in an especiall manner fruitfull, Psalme 65.9. Hee visited Images, when hee brake them to pieces, and confounded them.
so he visited the earth, graven Images, the vessels of the Temple, and Leviathan. He visits the earth, when he makes it in an especial manner fruitful, Psalm 65.9. He visited Images, when he brake them to Pieces, and confounded them.
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Hee visited the vessels of the Temple, by causing them to bee brought back again into the Temple, Ier. 27.22. Hee visited Leuiathan the diuell, by restraining his power, and disappointing his malice, Esay 27.1.
He visited the vessels of the Temple, by causing them to be brought back again into the Temple, Jeremiah 27.22. He visited Leviathan the Devil, by restraining his power, and disappointing his malice, Isaiah 27.1.
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But, most vsually, God's visitation is spoken of in Scripture, as it concerneth men: and so God holdeth two sorts of visitations.
But, most usually, God's Visitation is spoken of in Scripture, as it concerns men: and so God holds two sorts of visitations.
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The one is the visitation of all men; the other, of some men onely. The visitation, called the visitation of all men, concernes either life or death.
The one is the Visitation of all men; the other, of Some men only. The Visitation, called the Visitation of all men, concerns either life or death.
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In respect of life, God is said to visit all men, in that hee doth, by his daily prouidence, both giue and preserue life till the appointed time: so, Iob 10.12.
In respect of life, God is said to visit all men, in that he does, by his daily providence, both give and preserve life till the appointed time: so, Job 10.12.
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And, in respect of death, God keeps his visitation, when he causeth men to die an ordinary death at the time thereunto appointed: so, Numb. 16.29.
And, in respect of death, God keeps his Visitation, when he Causes men to die an ordinary death At the time thereunto appointed: so, Numb. 16.29.
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But it is not the common visitation is heer meant.
But it is not the Common Visitation is her meant.
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And this visitation must bee considered, either according to the kindes of it, or according to the time of it, heer called The day of visitation. For the kindes:
And this Visitation must be considered, either according to the Kinds of it, or according to the time of it, her called The day of Visitation. For the Kinds:
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God doth visit men either with the visitation of iustice, or with the visitation of mercy; in wrath, or in grace: God does visit men either with the Visitation of Justice, or with the Visitation of mercy; in wrath, or in grace:
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and the former words of this Text are true of either of these kinds.
and the former words of this Text Are true of either of these Kinds.
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For, if God visit wicked men by his speciall iudgements, they will then giue glory to God, and commend godly Christians;
For, if God visit wicked men by his special Judgments, they will then give glory to God, and commend godly Christians;
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whom before, against their consciences, they spake euill of:
whom before, against their Consciences, they spoke evil of:
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which they will also doo much more, if God visit them with his grace, and conuert them.
which they will also do much more, if God visit them with his grace, and convert them.
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First, then, of the visitation of iustice: First, then, of the Visitation of Justice:
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and so the point to bee heer obserued, is, that Though God may spare wicked men long,
and so the point to be her observed, is, that Though God may spare wicked men long,
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and seem to wink at their faults, yet he will finde a day to visit them for their sinnes:
and seem to wink At their Faults, yet he will find a day to visit them for their Sins:
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hee will hold a visitation for their sakes: he wil discouer their wickednes, and auenge himself on them, Psal. 50.20. Eccles. 8. Psal. 37.13. Iob 18.20.
he will hold a Visitation for their sakes: he will discover their wickedness, and avenge himself on them, Psalm 50.20. Eccles. 8. Psalm 37.13. Job 18.20.
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As they haue had their daies of sinning: so will he haue his day of visiting;
As they have had their days of sinning: so will he have his day of visiting;
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and that not only at that Day of the vniuersall visitation in the end of the world,
and that not only At that Day of the universal Visitation in the end of the world,
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but euen in this life also.
but even in this life also.
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Vse. And this doctrine should especially humble wicked men, and awake them out of their security;Use. And this Doctrine should especially humble wicked men, and awake them out of their security;
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and the rather, if they consider seriously of diuerse things about this day of their visitation.
and the rather, if they Consider seriously of diverse things about this day of their Visitation.
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First, that it shall certainely come vpon them, Rom. 2.5. Secondly, that, when it doth come, it will be a maruellous fearfull time with them:
First, that it shall Certainly come upon them, Rom. 2.5. Secondly, that, when it does come, it will be a marvelous fearful time with them:
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for, 1. God will then discouer their sinnes, and make their wickednes manifest in the hatefulnesse of it, Lam. 4.22. 2. GOD will inflict sore punishments vpon them:
for, 1. God will then discover their Sins, and make their wickedness manifest in the hatefulness of it, Lam. 4.22. 2. GOD will inflict soar punishments upon them:
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hee will bee auenged on them.
he will be avenged on them.
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The day of their visitation will bee the day of their calamitie, Ier. 46.21. 3. The punishments determined, cannot bee resisted:
The day of their Visitation will be the day of their calamity, Jeremiah 46.21. 3. The punishments determined, cannot be resisted:
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there will be no help, Esay 10.3. and 29.6. Coh. and 26.14. 4. God will not then respect their strength, but their sinne.
there will be no help, Isaiah 10.3. and 29.6. Coh. and 26.14. 4. God will not then respect their strength, but their sin.
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Hee will recompence them according to all that they haue done, Ier. 50.29, 31. 5. If they escape one Iudgement, another will light vpon them, Ier. 48.44. 6. God will giue them repulse in all they do:
He will recompense them according to all that they have done, Jeremiah 50.29, 31. 5. If they escape one Judgement, Another will Light upon them, Jeremiah 48.44. 6. God will give them repulse in all they do:
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euen in his seruice hee will not accept them, Ieremie 14.10. 7. It will bee a time of great perplexitie,
even in his service he will not accept them, Ieremie 14.10. 7. It will be a time of great perplexity,
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and counsell will perish from the prudent, Mic. 7.3, 4. Ieremie 49.7, 8. 8. God will declare himselfe to bee in a speciall manner against them, Ier. 50.29, 31. Hosea 9.7.
and counsel will perish from the prudent, Mic. 7.3, 4. Ieremie 49.7, 8. 8. God will declare himself to be in a special manner against them, Jeremiah 50.29, 31. Hosea 9.7.
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Quest. But what sort of men are in danger of such a fearefull visitation? Ans. All men that liue in any grosse sinne against their knowledge:Quest. But what sort of men Are in danger of such a fearful Visitation? Ans. All men that live in any gross sin against their knowledge:
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such as are the sinnes of bloud, whoredom, deceit, swearing, prophanation of the Sabbath, reproaching of Gods people, and the like, Ier. 5.9.29. and 9.9. especially where all or any of these things bee found in men. First, extreme securitie in sinning:
such as Are the Sins of blood, whoredom, deceit, swearing, profanation of the Sabbath, reproaching of God's people, and the like, Jeremiah 5.9.29. and 9.9. especially where all or any of these things be found in men. First, extreme security in sinning:
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God will surely visit such as are settled in their lees Zeph. 1.12. Secondly, such as place their felicitie in offending:
God will surely visit such as Are settled in their lees Zephaniah 1.12. Secondly, such as place their felicity in offending:
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such as loue to wander, Ier. 14.10.
such as love to wander, Jeremiah 14.10.
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such as do euill with both hands earnestly, as the Prophets phrase is, Mic. 7.3, 4.
such as do evil with both hands earnestly, as the prophets phrase is, Mic. 7.3, 4.
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Thirdly, such as continue and persist in wicked courses:
Thirdly, such as continue and persist in wicked courses:
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such as cast out wickednes, as a fountaine casts out water, as the Prophet speaketh, Ier. 6.6.
such as cast out wickedness, as a fountain Cast out water, as the Prophet speaks, Jeremiah 6.6.
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Fourthly, especially when men are shamelesse and impudent in offending, Ier. 6.15. and 8.12.
Fourthly, especially when men Are shameless and impudent in offending, Jeremiah 6.15. and 8.12.
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Vse 2. And therefore men should be instructed, and take notice of their condition and danger,Use 2. And Therefore men should be instructed, and take notice of their condition and danger,
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and foresee this day, and vse all meanes to preuent it:
and foresee this day, and use all means to prevent it:
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for if men would turne vnto God speedily, and repent with sound sorrowes for their sins, the Lord would perhaps bee intreated,
for if men would turn unto God speedily, and Repent with found sorrows for their Sins, the Lord would perhaps be entreated,
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and forgiue the punishment of their sinnes, Ier. 6.6. Thus of the visitation of iustice. The visitation of mercie followes.
and forgive the punishment of their Sins, Jeremiah 6.6. Thus of the Visitation of Justice. The Visitation of mercy follows.
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The visitation of mercie is, when God comes amongst men, to shew some speciall mercie: and so hee visits either about temporall or about spirituall things. The Visitation of mercy is, when God comes among men, to show Some special mercy: and so he visits either about temporal or about spiritual things.
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In temporall things hee visits either in the case of blessings or afflictions: In respect of temporall blessings, hee visited Sarah, Gen. 21.1. when he gaue her a sonne.
In temporal things he visits either in the case of blessings or afflictions: In respect of temporal blessings, he visited Sarah, Gen. 21.1. when he gave her a son.
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In respect of afflictions, God visites, first, when hee sends such crosses as doe trie the innocencie and sinceritie of his seruants: so, Psal. 17.3.
In respect of afflictions, God visits, First, when he sends such Crosses as do try the innocence and sincerity of his Servants: so, Psalm 17.3.
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Secondly, when hee lets his people knowe that he takes speciall notice of their distresses & sorrowes: so, Exod. 4.3.
Secondly, when he lets his people know that he Takes special notice of their Distresses & sorrows: so, Exod 4.3.
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Thirdly, when hee sends his seruants speciall deliuerances: and so to visit, is to deliuer. Thus of the visitation in temporall things, which is not heere meant.
Thirdly, when he sends his Servants special Deliverances: and so to visit, is to deliver. Thus of the Visitation in temporal things, which is not Here meant.
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The visitation in spirituall things, is the gracious prouidence of God, reuealing his marueilous and euerlasting mercies vnto his Elect: The Visitation in spiritual things, is the gracious providence of God, revealing his marvelous and everlasting Mercies unto his Elect:
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and so hee visits man either by Christ, or by the Gospell: Hee visited his people, when hee sent his Son to redeem them, Luke 1.68.78. and 7.16.
and so he visits man either by christ, or by the Gospel: He visited his people, when he sent his Son to Redeem them, Lycia 1.68.78. and 7.16.
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And so hee doth, when hee sends his Gospell by his seruants to this end, to reconcile the world to himselfe in Christ:
And so he does, when he sends his Gospel by his Servants to this end, to reconcile the world to himself in christ:
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and thus God visited the world, when hee sent his Apostles vnto all Nations, preaching the Gospell.
and thus God visited the world, when he sent his Apostles unto all nations, preaching the Gospel.
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And thus hee doth visit a Nation, when hee sends the Gospel thither;
And thus he does visit a nation, when he sends the Gospel thither;
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or a congregation, when by the preaching of the Gospel, he gathereth a people to himselfe.
or a congregation, when by the preaching of the Gospel, he gathereth a people to himself.
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There is also a personall and particular visitation, when God singles out this or that man from the rest, and conuerts him.
There is also a personal and particular Visitation, when God singles out this or that man from the rest, and converts him.
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And so in this place to visit the Gentiles, is to gather out of the Gentiles a people to his name,
And so in this place to visit the Gentiles, is to gather out of the Gentiles a people to his name,
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as in the case of this Apostle is said, Acts 15.14. Which place may well expound this:
as in the case of this Apostle is said, Acts 15.14. Which place may well expound this:
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So that the day of visitation, if wee respect whole congregations, is the time when God sends them the powerfull preaching of the Gospel,
So that the day of Visitation, if we respect Whole congregations, is the time when God sends them the powerful preaching of the Gospel,
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and doth thereby muster and presse a people to himselfe. And if we respect particular persons, it is the day when God effectually calls them, and conuerts them.
and does thereby muster and press a people to himself. And if we respect particular Persons, it is the day when God effectually calls them, and converts them.
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Six things may bee obserued here, concerning this visitation of grace.
Six things may be observed Here, Concerning this Visitation of grace.
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First, that till God doe visit wicked men with his grace from heauen, there will bee no sound reformation in them.
First, that till God do visit wicked men with his grace from heaven, there will be no found Reformation in them.
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Their naturall conscience, the shame and punishment of men, with the Lawes of Princes or Churches, may restraine somewhat of the excesse of sin,
Their natural conscience, the shame and punishment of men, with the Laws of Princes or Churches, may restrain somewhat of the excess of since,
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but it is God's visitation onely, that can work a sound and thorow reformation.
but it is God's Visitation only, that can work a found and thorough Reformation.
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There is little hope, these Gentiles, which speake euill of Christians, will euer cease till the day of this visitation:
There is little hope, these Gentiles, which speak evil of Christians, will ever cease till the day of this Visitation:
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and the reason is plaine, because the lawes and punishments of men cannot giue a new nature to the offenders, which God in his visitation doth.
and the reason is plain, Because the laws and punishments of men cannot give a new nature to the offenders, which God in his Visitation does.
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The vse is therfore to confirm the patience of the Saints. They haue endured, and must endure the euill words of wicked men:
The use is Therefore to confirm the patience of the Saints. They have endured, and must endure the evil words of wicked men:
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and if any bee wearie of their iniuries, they must pray earnestly for their conuersion.
and if any be weary of their injuries, they must pray earnestly for their conversion.
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The Wolfe doth not alwaies deuour, nor the Fox alwaies deceiue, nor the Dog alwaies bark:
The Wolf does not always devour, nor the Fox always deceive, nor the Dog always bark:
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but yet so long as they keepe their natures, they will occasionally discouer themselues.
but yet so long as they keep their nature's, they will occasionally discover themselves.
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And therefore also Christians should learne discretion, not to trust worldly men ouer-farre, vpon newe pretenses.
And Therefore also Christians should Learn discretion, not to trust worldly men overfar, upon new pretences.
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Doct. 2. Secondly, hence we may note, that God hath his time wherein hee will certainely visit his people:Doct. 2. Secondly, hence we may note, that God hath his time wherein he will Certainly visit his people:
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Hee hath his day of visitation. All that God hath giuen vnto Iesus Christ, shall bee gathered in Gods due time.
He hath his day of Visitation. All that God hath given unto Iesus christ, shall be gathered in God's due time.
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That which was beleeued concerning the gathering of the Israelites out of Egypt into Canaan, that God would surely visit them,
That which was believed Concerning the gathering of the Israelites out of Egypt into Canaan, that God would surely visit them,
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& bring thē out, Gen. 50.24, 25. is much more certainely to bee beleeued of the spirituall gathering of the elect out of this world, into the Canaan of God.
& bring them out, Gen. 50.24, 25. is much more Certainly to be believed of the spiritual gathering of the elect out of this world, into the Canaan of God.
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And the reason is, because their conuersion depends vpon Gods eternall decree:
And the reason is, Because their conversion depends upon God's Eternal Decree:
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and the foundation of God remaineth sure, and hee knoweth who are his, 2. Tim. 2.19.
and the Foundation of God remains sure, and he Knoweth who Are his, 2. Tim. 2.19.
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And not one of them shall bee lacking in the season of their calling, Ier. 23.3, 4. The vse may bee for the confirmation of our faith, concerning the calling of such Iewes, Gentiles or Christians,
And not one of them shall be lacking in the season of their calling, Jeremiah 23.3, 4. The use may be for the confirmation of our faith, Concerning the calling of such Iewes, Gentiles or Christians,
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as yet sit in darknes and want the meanes of their Calling. God hath his day, and he wil prouide for the calling of all his Elect,
as yet fit in darkness and want the means of their Calling. God hath his day, and he will provide for the calling of all his Elect,
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how vnlikely soeuer the worke seeme to vs. Doct. 3. Wee may hence note, that when God hath visited a man with his grace, hee is suddenly become another man, hee is wonderfully altered, from that which hee was before.
how unlikely soever the work seem to us Doct. 3. we may hence note, that when God hath visited a man with his grace, he is suddenly become Another man, he is wonderfully altered, from that which he was before.
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The vse should be for tryall:
The use should be for trial:
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No Christian can haue comfort that they are visited with the grace of God, if old things be not past with them, and all things become newe: No Christian can have Comfort that they Are visited with the grace of God, if old things be not passed with them, and all things become new:
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for euery man that is visited with true grace, First, hath a newe Master: Hee will no longer serue any strange Lord;
for every man that is visited with true grace, First, hath a new Master: He will no longer serve any strange Lord;
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For hee hath couenanted firmly with God to work righteousnes. Rō. 6.16, 18 Secondly, hath newe acquaintance:
For he hath covenanted firmly with God to work righteousness. Rō. 6.16, 18 Secondly, hath new acquaintance:
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He that was wont to walk onely in the way of the wicked, is now a companion onely with them that feare God:
He that was wont to walk only in the Way of the wicked, is now a Companion only with them that Fear God:
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all his delight is in them, Psal. 16. and 26. Thirdly, hath a new Language: he speakes not as he was wont to do: all his delight is in them, Psalm 16. and 26. Thirdly, hath a new Language: he speaks not as he was wont to do:
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For first, his Mother-toūg he hath vtterly forgotten: For First, his mother-tongue he hath utterly forgotten:
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Hee cannot curse, and lye, and sweare, and raile, and speak bawdily as he was wont to doe, which the coherence shewes here.
He cannot curse, and lie, and swear, and rail, and speak bawdily as he was wont to do, which the coherence shows Here.
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Secondly, in diuers things he is furnished on a sudden with Language he could neuer speake before,
Secondly, in diverse things he is furnished on a sudden with Language he could never speak before,
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For the causes, hee was wont neuer to be sorry for any thing but his crosses:
For the Causes, he was wont never to be sorry for any thing but his Crosses:
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He doth not esteeme of earthly things as hee was wont to doo, and shewes it in his carriage. Fourthly, sincerity:
He does not esteem of earthly things as he was wont to do, and shows it in his carriage. Fourthly, sincerity:
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as in the gift of prayer, hee can now speak to God, and discourse with him, that before was dumbe, and opened not his mouth, Zephany 3.9. Fourthly, hee hath a newe heart, Zach. 36.27. Which appeares in what hee hath not, which was wont to bee in his heart;
as in the gift of prayer, he can now speak to God, and discourse with him, that before was dumb, and opened not his Mouth, Zephany 3.9. Fourthly, he hath a new heart, Zach 36.27. Which appears in what he hath not, which was wont to be in his heart;
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and in what hee hath, which was neuer there before. And for the first branch, there is not in him any of these things following:
and in what he hath, which was never there before. And for the First branch, there is not in him any of these things following:
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By the way vnderstand, that these things are not in him as they were wont to bee (that is) they raigne not, or they lie adying:
By the Way understand, that these things Are not in him as they were wont to be (that is) they Reign not, or they lie adying:
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and so, 1. There is not guile there; his spirit is without guile, Psal. 32.2.
and so, 1. There is not guile there; his Spirit is without guile, Psalm 32.2.
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Which hee shewes, in that he auoydes lesser sinnes aswell as greater, is as good in secret as well as in companie,
Which he shows, in that he avoids lesser Sins aswell as greater, is as good in secret as well as in company,
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and serues God in his spirit aswell as his body, and is more desirous to bee good then to seeme so.
and serves God in his Spirit aswell as his body, and is more desirous to be good then to seem so.
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2. There is not malice and passion there, Esay 11. His outrageous and boisterous passions are subdued: 2. There is not malice and passion there, Isaiah 11. His outrageous and boisterous passion Are subdued:
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of a Lyon, he is become a Lamb. 3. There is not couetousnes or the loue of world there, 1. Ioh. 2.14. Iam. 4.3. he vseth the world, but hee admires it not.
of a lion, he is become a Lamb. 3. There is not covetousness or the love of world there, 1. John 2.14. Iam. 4.3. he uses the world, but he admires it not.
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His taste in earthly things is lost. Hee sauours them not as hee was wont to do, Romanes 8.5.
His taste in earthly things is lost. He savours them not as he was wont to do, Romans 8.5.
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And as in these things hee is new, so in the furniture of his heart hee is in many things new: for,
And as in these things he is new, so in the furniture of his heart he is in many things new: for,
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First, hee hath a new minde, hee is renewed in the spirit of his minde: which appeares, first, by his capablenes in spirituall things:
First, he hath a new mind, he is renewed in the Spirit of his mind: which appears, First, by his capableness in spiritual things:
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Hee that lately could not perceiue the things of God, 1. Cor. 2.14. now heares as the learned: hee sees in a mirour: hee lookes and wonders.
He that lately could not perceive the things of God, 1. Cor. 2.14. now hears as the learned: he sees in a mirror: he looks and wonders.
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The vaile is taken away, that before couered him, 2. Cor. 3. Secondly, by the transcendencie of the things hee knowes:
The veil is taken away, that before covered him, 2. Cor. 3. Secondly, by the transcendency of the things he knows:
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he can now looke vpon the verie Sun:
he can now look upon the very Sun:
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hee knowes God, and Iesus Christ, and the glory to come, and the excellent things giuen of God, which the heart of the natural man neuer perceiued, Iohn 17.3. 1. Cor. 2.9, 10. Thirdly, by the instrument by which hee vnderstands, hee sees by faith and not by Reason in many things:
he knows God, and Iesus christ, and the glory to come, and the excellent things given of God, which the heart of the natural man never perceived, John 17.3. 1. Cor. 2.9, 10. Thirdly, by the Instrument by which he understands, he sees by faith and not by Reason in many things:
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he is fully assured in diuers Mysteries, where sense and reason can giue-in no euidence. Secondly, hee hath newe affections:
he is Fully assured in diverse Mysteres, where sense and reason can giue-in no evidence. Secondly, he hath new affections:
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I will instance but in two of them; sorrow and loue. He is another man in his sorrowes:
I will instance but in two of them; sorrow and love. He is Another man in his sorrows:
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which appeares both in the causes, and in the remedies of his sorrowes.
which appears both in the Causes, and in the remedies of his sorrows.
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now hee is seldome sorry for any thing but his sinne. And for the remedies, he was wont to driue away his sorrowes with time, sleepe, and merry company:
now he is seldom sorry for any thing but his sin. And for the remedies, he was wont to driven away his sorrows with time, sleep, and merry company:
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but now nothing but good words from God will ease him: his loue may be tryed by the obiects:
but now nothing but good words from God will ease him: his love may be tried by the objects:
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and so whom hee can loue truely, or whome hee doth loue vehemently. Hee can loue his very enemies, which hee could neuer doe before.
and so whom he can love truly, or whom he does love vehemently. He can love his very enemies, which he could never do before.
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And hee doth loue Iesus Christ, though he neuer sawe him, 1. Pet. 1.9.
And he does love Iesus christ, though he never saw him, 1. Pet. 1.9.
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and so feruently, as hee accounts all things in the world, which hee was wont so much to dote vpon,
and so fervently, as he accounts all things in the world, which he was wont so much to dote upon,
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but as losse and dung, in comparison of Iesus Christ, Phil. 3.8, 9. Fiftly, hee hath a new behauiour with him:
but as loss and dung, in comparison of Iesus christ, Philip 3.8, 9. Fifty, he hath a new behaviour with him:
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hee is wonderfully altered in his carriages, which appeares in diuers things. First, in respect of the rule of his life:
he is wonderfully altered in his carriages, which appears in diverse things. First, in respect of the Rule of his life:
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hee walks by rule, Gal. 6.16. Hee commeth daily to the light, to see whether his works be wrought in God, Ioh. 3.21. This is a signe, giuen by our Sauiour Christ in that place.
he walks by Rule, Gal. 6.16. He comes daily to the Light, to see whither his works be wrought in God, John 3.21. This is a Signen, given by our Saviour christ in that place.
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Hee is carefull to order his behauiour by the warrant of the word, Phil. 2.15, 16. Secondly, in respect of the meanes hee vseth for the ordering of his conuersation.
He is careful to order his behaviour by the warrant of the word, Philip 2.15, 16. Secondly, in respect of the means he uses for the ordering of his Conversation.
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And so hee taketh presently hold on Gods Sabbath: hee is carefull to keepe the Sabbath, honouring that day aboue all others, and esteeming,
And so he Takes presently hold on God's Sabbath: he is careful to keep the Sabbath, honouring that day above all Others, and esteeming,
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and desiring it for the imployment thereof.
and desiring it for the employment thereof.
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Thus the Lord of the Sabbath saith, that it is a signe by which hee knowes the people,
Thus the Lord of the Sabbath Says, that it is a Signen by which he knows the people,
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whether they bee truly sanctified or not, Exod. 31.13. Esay 56.2.6.
whither they be truly sanctified or not, Exod 31.13. Isaiah 56.2.6.
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Thirdly, in respect of the things hee imploies himselfe in, hee chooseth the things that please God, Esay 56.4. his desire is now in all his waies, to do such things as might bee acceptable to God:
Thirdly, in respect of the things he employs himself in, he chooses the things that please God, Isaiah 56.4. his desire is now in all his ways, to do such things as might be acceptable to God:
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Whereas before, hee was most carefull to please men, or to satisfie his owne lusts. Fourthly, in respect of the manner of his conuersation.
Whereas before, he was most careful to please men, or to satisfy his own Lustiest. Fourthly, in respect of the manner of his Conversation.
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In which foure things especially shine: first, humility: hee shewes that the great opinion of himselfe is taken downe in him:
In which foure things especially shine: First, humility: he shows that the great opinion of himself is taken down in him:
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hee is lowely and meek, which hee hath learned of Christ, Math. 11.29. Secondly, affectionatenes: Hee loues the name of the Lord, and to bee the Lords seruant, Esay 56.6. Hee doth good duties with good affections. Thirdly, contempt of the world:
he is lowly and meek, which he hath learned of christ, Math. 11.29. Secondly, affectionatenes: He loves the name of the Lord, and to be the lords servant, Isaiah 56.6. He does good duties with good affections. Thirdly, contempt of the world:
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hee can deny his profit, pleasure, ease, credit, or the like. Hee is no more worldly or eaten vp with the cares of life:
he can deny his profit, pleasure, ease, credit, or the like. He is no more worldly or eaten up with the Cares of life:
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for, now hee hath respect to all the Commandements of God: hee desires to bee sanctified throughout:
for, now he hath respect to all the commandments of God: he Desires to be sanctified throughout:
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he is not mended in many things, as Herod was, but is, in some degree, mended in all things:
he is not mended in many things, as Herod was, but is, in Some degree, mended in all things:
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and, besides, hee is carefull of his waies in all places and companies: hee will obey absent, as well as present, Phil. 2.12. and there is no occasion of offense in him, 1. Iohn 2.8. He is wonderfull wary and carefull to prouide, that he may not bee an offense to any body:
and, beside, he is careful of his ways in all places and companies: he will obey absent, as well as present, Philip 2.12. and there is no occasion of offence in him, 1. John 2.8. He is wonderful wary and careful to provide, that he may not be an offence to any body:
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and withall, hee is not found to striue more for credit, than for goodnes; or more ready to iudge others, than to condemn himself, Iames 3.17.
and withal, he is not found to strive more for credit, than for Goodness; or more ready to judge Others, than to condemn himself, James 3.17.
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If this description be throughly waighed, it will bee found to contain the most liuely and essentiall things that distinguish true Conuerts from all othermen.
If this description be thoroughly weighed, it will be found to contain the most lively and essential things that distinguish true Converts from all othermen.
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Nor may the force of any of these bee weakned, because many, that seem true Christians, doo shew the contrary to some of these:
Nor may the force of any of these be weakened, Because many, that seem true Christians, do show the contrary to Some of these:
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for, many that seem iust to men, are an abomination to God;
for, many that seem just to men, Are an abomination to God;
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and besides, these things may be in the weak Christian in some weak measure, though not so exactly. Thus of the third doctrine.
and beside, these things may be in the weak Christian in Some weak measure, though not so exactly. Thus of the third Doctrine.
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Doct. 4. We may hence note, that there is a peculiar time for the keeping of this visitation of grace.Doct. 4. We may hence note, that there is a peculiar time for the keeping of this Visitation of grace.
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All the times of mens liues are not times of visitation:
All the times of men's lives Are not times of Visitation:
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there is a speciall day of visitation, called in Scripture, The day of saluation, the accepted time, the due time, the season of God's grace, 2. Cor. 6.2. That this point may be opened, first, we may consider of the acceptation of this word Day. It vsually notes a naturall day, that is, the space of foure and twenty houres.
there is a special day of Visitation, called in Scripture, The day of salvation, the accepted time, the due time, the season of God's grace, 2. Cor. 6.2. That this point may be opened, First, we may Consider of the acceptation of this word Day. It usually notes a natural day, that is, the Molle of foure and twenty hours.
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Sometimes it notes the artificiall day of twelue houres, from the morning to the euening: so, Iohn 11.9. Sometimes it notes time generally:
Sometime it notes the artificial day of twelue hours, from the morning to the evening: so, John 11.9. Sometime it notes time generally:
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as, in such Scriptures as say, In those daies, the meaning is, In those times. Sometimes it notes some peculiar season for the dooing or suffering of some notable thing:
as, in such Scriptures as say, In those days, the meaning is, In those times. Sometime it notes Some peculiar season for the doing or suffering of Some notable thing:
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as, the speciall time when God plagues wicked men, is call'd their day, Psalm 37.13. Iob 18.20.
as, the special time when God plagues wicked men, is called their day, Psalm 37.13. Job 18.20.
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So, the time when Christ declared himself openly to bee the Messias, is called his day, Iohn 8.46.
So, the time when christ declared himself openly to be the Messias, is called his day, John 8.46.
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So it is heer taken for that speciall part of our time of life, wherein God is pleased to offer and bestowe his grace vpon vs to saluation.
So it is her taken for that special part of our time of life, wherein God is pleased to offer and bestow his grace upon us to salvation.
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Now, this cannot be the whole space of a man's life:
Now, this cannot be the Whole Molle of a Man's life:
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for, it is euident, that many men, for a long time of their life, haue not at all been visited of God in this visitation of grace:
for, it is evident, that many men, for a long time of their life, have not At all been visited of God in this Visitation of grace:
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they haue sate in darknes, and in the shadow of death: and this time is called night, Rom. 13.13.
they have sat in darkness, and in the shadow of death: and this time is called night, Rom. 13.13.
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Again, others are threatned with the vtter losse of God's fauour, if they obserue not a season,
Again, Others Are threatened with the utter loss of God's favour, if they observe not a season,
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as Heb. 3.6, &c. Luke 19.41, 42. Yea, some men haue liued beyond this season;
as Hebrew 3.6, etc. Lycia 19.41, 42. Yea, Some men have lived beyond this season;
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and, for not obseruing it, were cast away, Pro. 1.24, 28. The very tearm heer vsed, shewes it:
and, for not observing it, were cast away, Pro 1.24, 28. The very term her used, shows it:
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for, when he saith, The day of visitation, he manifestly, by the Metaphor of visiting, proues a limitation of the time:
for, when he Says, The day of Visitation, he manifestly, by the Metaphor of visiting, Proves a limitation of the time:
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for, all the yeer is not the time of visitation among men; but some certain season onely.
for, all the year is not the time of Visitation among men; but Some certain season only.
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Quest. But how may we knowe, when this season of grace is?Quest. But how may we know, when this season of grace is?
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Ans. It is then, when God sends the Gospell to vs in the powerfull preaching of it: Ans. It is then, when God sends the Gospel to us in the powerful preaching of it:
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when the light comes, then comes this day:
when the Light comes, then comes this day:
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when the doctrine of saluation is comne, then the day of saluation is comne, and God offers his grace then to all within the compasse of that light.
when the Doctrine of salvation is comne, then the day of salvation is comne, and God offers his grace then to all within the compass of that Light.
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God keeps his visitation at all times, and in all places, when the Word of the Kingdome is powerfully preached:
God keeps his Visitation At all times, and in all places, when the Word of the Kingdom is powerfully preached:
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the time of the continuance of the means, is the day heer meant, in a generall consideration.
the time of the Continuance of the means, is the day her meant, in a general consideration.
dt n1 pp-f dt n1 pp-f dt n2, vbz dt n1 av vvd, p-acp dt j n1.
(16) doctrine (DIV2)
2331
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But, if we look vpon particular persons in places where the means is, then it is very hard, precisely to measure the time when God doth visit,
But, if we look upon particular Persons in places where the means is, then it is very hard, precisely to measure the time when God does visit,
p-acp, cs pns12 vvb p-acp j n2 p-acp n2 c-crq dt n2 vbz, cs pn31 vbz av j, av-j pc-acp vvi dt n1 c-crq np1 vdz vvi,
(16) doctrine (DIV2)
2331
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or how long he will offer his grace to them: onely this is certaine, that when God strikes the hearts of particular men with remorse,
or how long he will offer his grace to them: only this is certain, that when God strikes the hearts of particular men with remorse,
cc c-crq av-j pns31 vmb vvi po31 n1 p-acp pno32: av-j d vbz j, cst c-crq np1 vvz dt n2 pp-f j n2 p-acp n1,
(16) doctrine (DIV2)
2331
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or some speciall discerning or affections in matters of Religion, and so bringeth them neer the Kingdome of God;
or Some special discerning or affections in matters of Religion, and so brings them near the Kingdom of God;
cc d j j-vvg cc n2 p-acp n2 pp-f n1, cc av vvz pno32 av-j dt n1 pp-f np1;
(16) doctrine (DIV2)
2331
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if they trifle out this time, and receiue this generall grace in vain, they may be cast into a reprobate minde,
if they trifle out this time, and receive this general grace in vain, they may be cast into a Reprobate mind,
cs pns32 vvb av d n1, cc vvi d j n1 p-acp j, pns32 vmb vbi vvn p-acp dt j-jn n1,
(16) doctrine (DIV2)
2331
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and into incurable hardnes of heart:
and into incurable hardness of heart:
cc p-acp j n1 pp-f n1:
(16) doctrine (DIV2)
2331
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and so God shuts the kingdome of God against them, while it is yet open to others, Mat. 3.12. Esay 6.10. compared with Mat. 13.14, 15.
and so God shuts the Kingdom of God against them, while it is yet open to Others, Mathew 3.12. Isaiah 6.10. compared with Mathew 13.14, 15.
cc av np1 vvz dt n1 pp-f np1 p-acp pno32, cs pn31 vbz av j p-acp n2-jn, np1 crd. np1 crd. vvn p-acp np1 crd, crd
(16) doctrine (DIV2)
2331
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Vse. The vse is for the confutation, especially of the madnes of many men, that so securely procrastinate and put off the time of their repentance,Use. The use is for the confutation, especially of the madness of many men, that so securely procrastinate and put off the time of their Repentance,
vvb. dt n1 vbz p-acp dt n1, av-j pp-f dt n1 pp-f d n2, cst av av-j vvi cc vvi a-acp dt n1 pp-f po32 n1,
(16) doctrine (DIV2)
2332
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as if they might repent at any time;
as if they might Repent At any time;
c-acp cs pns32 vmd vvi p-acp d n1;
(16) doctrine (DIV2)
2332
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neuer considering, that the means of repentance may bee taken vtterly from them, or that they may bee cast into a reprobate sense,
never considering, that the means of Repentance may be taken utterly from them, or that they may be cast into a Reprobate sense,
av-x vvg, cst dt n2 pp-f n1 vmb vbi vvn av-j p-acp pno32, cc cst pns32 vmb vbi vvn p-acp dt j-jn n1,
(16) doctrine (DIV2)
2332
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or that death may suddenly preuent them, or that the times are onely in GOD's hand:
or that death may suddenly prevent them, or that the times Are only in GOD's hand:
cc d n1 vmb av-j vvi pno32, cc cst dt n2 vbr av-j p-acp ng1 n1:
(16) doctrine (DIV2)
2332
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it is he that appoints, and beginnes, and ends this day of visitation at his owne pleasure;
it is he that appoints, and begins, and ends this day of Visitation At his own pleasure;
pn31 vbz pns31 cst vvz, cc vvz, cc vvz d n1 pp-f n1 p-acp po31 d n1;
(16) doctrine (DIV2)
2332
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yea, he doth not allow to all men, in euery place, the like space of time for the continuance of the means.
yea, he does not allow to all men, in every place, the like Molle of time for the Continuance of the means.
uh, pns31 vdz xx vvi p-acp d n2, p-acp d n1, dt j n1 pp-f n1 p-acp dt n1 pp-f dt n2.
(16) doctrine (DIV2)
2332
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This day lasteth, in some places, to some men many yeers:
This day lasteth, in Some places, to Some men many Years:
d n1 vvz, p-acp d n2, p-acp d n2 d n2:
(16) doctrine (DIV2)
2332
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whereas, in other places, the Kingdome of God is taken away from them in a short time; whereas, in other places, the Kingdom of God is taken away from them in a short time;
cs, p-acp j-jn n2, dt n1 pp-f np1 vbz vvn av p-acp pno32 p-acp dt j n1;
(16) doctrine (DIV2)
2332
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as, when the Apostles in the Acts were driuen from some Cities, after they had been in some places but a yeer or two;
as, when the Apostles in the Acts were driven from Some Cities, After they had been in Some places but a year or two;
c-acp, c-crq dt n2 p-acp dt n2 vbdr vvn p-acp d n2, c-acp pns32 vhd vbn p-acp d n2 p-acp dt n1 cc crd;
(16) doctrine (DIV2)
2332
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in others, but a month or two; in others, but a day or two.
in Others, but a Monn or two; in Others, but a day or two.
p-acp n2-jn, cc-acp dt n1 cc crd; p-acp n2-jn, cc-acp dt n1 cc crd.
(16) doctrine (DIV2)
2332
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If men obiect, that the thief on the Crosse did delay, and yet found the visitation of grace at his last end; I answer foure things. If men Object, that the thief on the Cross did Delay, and yet found the Visitation of grace At his last end; I answer foure things.
cs n2 n1, cst dt n1 p-acp dt n1 vdd vvi, cc av vvd dt n1 pp-f n1 p-acp po31 ord n1; pns11 vvb crd n2.
(16) doctrine (DIV2)
2333
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First, that the thief was by an vnexpected death preuented of a great part of that time he might haue liued by the course of nature:
First, that the thief was by an unexpected death prevented of a great part of that time he might have lived by the course of nature:
ord, cst dt n1 vbds p-acp dt j n1 vvn pp-f dt j n1 pp-f d n1 pns31 vmd vhi vvn p-acp dt n1 pp-f n1:
(16) doctrine (DIV2)
2333
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and therefore his example cannot patronize their resolution, that think they may safely put ouer all till their last end,
and Therefore his Exampl cannot patronise their resolution, that think they may safely put over all till their last end,
cc av po31 n1 vmbx vvi po32 n1, cst vvb pns32 vmb av-j vvi p-acp d c-acp po32 ord n1,
(16) doctrine (DIV2)
2333
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and yet suppose they may liue the full age of the life of man.
and yet suppose they may live the full age of the life of man.
cc av vvb pns32 vmb vvi dt j n1 pp-f dt n1 pp-f n1.
(16) doctrine (DIV2)
2333
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Secondly, what can the example of one only man help them, seeing thousands haue perished at their later end, going away without any repentance or grace? Why rather doo they not fear, seeing so many millions of men are not visited in their later end? yea, at the very time, the other thief repented not:
Secondly, what can the Exampl of one only man help them, seeing thousands have perished At their later end, going away without any Repentance or grace? Why rather do they not Fear, seeing so many millions of men Are not visited in their later end? yea, At the very time, the other thief repented not:
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(16) doctrine (DIV2)
2333
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so that that example can shew no more, than that it is possible that a man should finde grace at the end:
so that that Exampl can show no more, than that it is possible that a man should find grace At the end:
av cst d n1 vmb vvi av-dx av-dc, cs cst pn31 vbz j cst dt n1 vmd vvi n1 p-acp dt n1:
(16) doctrine (DIV2)
2333
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it doth not shew, that it is probable or vsual.
it does not show, that it is probable or usual.
pn31 vdz xx vvi, cst pn31 vbz j cc j.
(16) doctrine (DIV2)
2333
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Thirdly, they should shew the promise of grace, not such men as wilfully neglect the present means,
Thirdly, they should show the promise of grace, not such men as wilfully neglect the present means,
ord, pns32 vmd vvi dt n1 pp-f n1, xx d n2 c-acp av-j vvi dt j n2,
(16) doctrine (DIV2)
2333
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and put all off to their later end.
and put all off to their later end.
cc vvd d a-acp p-acp po32 jc n1.
(16) doctrine (DIV2)
2333
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What can bee concluded from an example, when God's promise cannot be shewd? If any obiect, that they haue a promise:
What can be concluded from an Exampl, when God's promise cannot be showed? If any Object, that they have a promise:
q-crq vmb vbi vvn p-acp dt n1, c-crq npg1 n1 vmbx vbi vvn? cs d n1, cst pns32 vhb dt n1:
(16) doctrine (DIV2)
2333
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for the Scripture saith, that At what time soeuer a sinner repents himself from the bottom of his hart, God will forgiue him ;
for the Scripture Says, that At what time soever a sinner repents himself from the bottom of his heart, God will forgive him;
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(16) doctrine (DIV2)
2333
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I answer, that this sentence doth contain no such promise: for, it only promiseth forgiuenes to them that repent at any time;
I answer, that this sentence does contain no such promise: for, it only promises forgiveness to them that Repent At any time;
pns11 vvb, cst d n1 vdz vvi dx d n1: p-acp, pn31 av-j vvz n1 p-acp pno32 cst vvb p-acp d n1;
(16) doctrine (DIV2)
2333
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but it doth not promise, that men may repent at any time when they will. Besides, the words in the Prophet Ezechiel are onely, In the day that he turneth;
but it does not promise, that men may Repent At any time when they will. Beside, the words in the Prophet Ezechiel Are only, In the day that he turns;
cc-acp pn31 vdz xx vvi, cst n2 vmb vvi p-acp d n1 c-crq pns32 vmb. p-acp, dt n2 p-acp dt n1 np1 vbr j, p-acp dt n1 cst pns31 vvz;
(16) doctrine (DIV2)
2333
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which import nothing, to proue that a man may repent in any part of his life, when hee will.
which import nothing, to prove that a man may Repent in any part of his life, when he will.
r-crq n1 pix, pc-acp vvi cst dt n1 vmb vvi p-acp d n1 pp-f po31 n1, c-crq pns31 vmb.
(16) doctrine (DIV2)
2333
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Fourthly, the conuersion of the thief was without means, miraculously, by the diuinity of Christ, and is recorded among the works of wonder;
Fourthly, the conversion of the thief was without means, miraculously, by the divinity of christ, and is recorded among the works of wonder;
ord, dt n1 pp-f dt n1 vbds p-acp n2, av-j, p-acp dt n1 pp-f np1, cc vbz vvn p-acp dt n2 pp-f n1;
(16) doctrine (DIV2)
2333
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such as were, The raising of the dead, the trembling of the earth, the darkning of the Sun, and the like:
such as were, The raising of the dead, the trembling of the earth, the darkening of the Sun, and the like:
d c-acp vbdr, dt n-vvg pp-f dt j, dt j-vvg pp-f dt n1, dt n-vvg pp-f dt n1, cc dt j:
(16) doctrine (DIV2)
2333
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and if men dare not be so foolish as to expect, that at their pleasures these other wonders should bee done,
and if men Dare not be so foolish as to expect, that At their pleasures these other wonders should be done,
cc cs n2 vvb xx vbi av j c-acp pc-acp vvi, cst p-acp po32 n2 d j-jn n2 vmd vbi vdn,
(16) doctrine (DIV2)
2333
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then neither may they in that of so late conuersion without means.
then neither may they in that of so late conversion without means.
av dx vmb pns32 p-acp d pp-f av j n1 p-acp n2.
(16) doctrine (DIV2)
2333
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If others say, that Men were hired into the vineyard at the eleuenth houre, and were allowed and rewarded as well as they that went-in at the third houre;
If Others say, that Men were hired into the vineyard At the Eleventh hour, and were allowed and rewarded as well as they that went-in At the third hour;
cs n2-jn vvb, cst n2 vbdr vvn p-acp dt n1 p-acp dt ord n1, cc vbdr vvn cc vvn a-acp av c-acp pns32 d j p-acp dt ord n1;
(16) doctrine (DIV2)
2334
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I answer, that The drift of the parable is onely to shew, that men that had the means later than other men, may yet bee saued:
I answer, that The drift of the parable is only to show, that men that had the means later than other men, may yet be saved:
pns11 vvb, cst dt n1 pp-f dt n1 vbz av-j pc-acp vvi, cst n2 cst vhd dt n2 jc cs j-jn n2, vmb av vbi vvn:
(16) doctrine (DIV2)
2334
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it cannot bee stretched to so large a sense.
it cannot be stretched to so large a sense.
pn31 vmbx vbi vvn p-acp av j dt n1.
(16) doctrine (DIV2)
2334
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Besides, being a parable, it may illustrate, but cannot prooue without some other Scripture, to which it serues as an illustration.
Beside, being a parable, it may illustrate, but cannot prove without Some other Scripture, to which it serves as an illustration.
p-acp, vbg dt n1, pn31 vmb vvi, cc-acp vmbx vvi p-acp d j-jn n1, p-acp r-crq pn31 vvz p-acp dt n1.
(16) doctrine (DIV2)
2334
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But my speciall answer is this, that those men were neuer hired before the eleuenth houre:
But my special answer is this, that those men were never hired before the Eleventh hour:
p-acp po11 j n1 vbz d, cst d n2 vbdr av-x vvn p-acp dt ord n1:
(16) doctrine (DIV2)
2334
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they went in so soon as any came to hire them.
they went in so soon as any Come to hire them.
pns32 vvd p-acp av av c-acp d vvd pc-acp vvi pno32.
(16) doctrine (DIV2)
2334
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And so it is true, that if men haue liued till extreme old age, and neuer had the means till then, they may haue as much hope as they that had the meanes in their youth:
And so it is true, that if men have lived till extreme old age, and never had the means till then, they may have as much hope as they that had the means in their youth:
cc av pn31 vbz j, cst cs n2 vhb vvn p-acp j-jn j n1, cc av-x vhd dt n2 c-acp av, pns32 vmb vhi p-acp d n1 c-acp pns32 cst vhd dt n2 p-acp po32 n1:
(16) doctrine (DIV2)
2334
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but that wil not warrant the presumption of such, as, being called the third houre, will not go in till the eleuenth houre.
but that will not warrant the presumption of such, as, being called the third hour, will not go in till the Eleventh hour.
cc-acp d vmb xx vvi dt n1 pp-f d, c-acp, vbg vvn dt ord n1, vmb xx vvi p-acp p-acp dt ord n1.
(16) doctrine (DIV2)
2334
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Vse 2. And therefore the second vse should bee for instruction, to perswade all that minde their owne good, to walk and work while they haue the light,Use 2. And Therefore the second use should be for instruction, to persuade all that mind their own good, to walk and work while they have the Light,
vvb crd cc av dt ord n1 vmd vbi p-acp n1, pc-acp vvi d cst n1 po32 d j, pc-acp vvi cc vvi cs pns32 vhb dt n1,
(16) doctrine (DIV2)
2335
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while it is yet to day, before the shadowes of the euening be stretched out, as our Sauiour exhorts in the Gospell:
while it is yet to day, before the shadows of the evening be stretched out, as our Saviour exhorts in the Gospel:
cs pn31 vbz av p-acp n1, p-acp dt n2 pp-f dt n1 vbb vvn av, c-acp po12 n1 vvz p-acp dt n1:
(16) doctrine (DIV2)
2335
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we should bestirre our selues to make all the profit we can of the present meanes God affordeth vs:
we should Bestir our selves to make all the profit we can of the present means God affords us:
pns12 vmd vvi po12 n2 pc-acp vvi d dt n1 pns12 vmb pp-f dt j n2 np1 vvz pno12:
(16) doctrine (DIV2)
2335
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for, the night may many waies come vpon vs ere wee bee aware.
for, the night may many ways come upon us ere we be aware.
c-acp, dt n1 vmb d n2 vvb p-acp pno12 c-acp pns12 vbb j.
(16) doctrine (DIV2)
2335
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For, first, who knowes how soon the night of death may come vpon any of vs? and then if we haue no oile in our lamps, it will be too late to go to seek.
For, First, who knows how soon the night of death may come upon any of us? and then if we have no oil in our lamps, it will be too late to go to seek.
p-acp, ord, r-crq vvz c-crq av dt n1 pp-f n1 vmb vvi p-acp d pp-f pno12? cc av cs pns12 vhb dx n1 p-acp po12 n2, pn31 vmb vbi av j pc-acp vvi pc-acp vvi.
(16) doctrine (DIV2)
2335
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Secondly, the night of restraint may come vpon vs: the means may be taken away: wee are not sure how long the Candlestick may continue, before it bee remooued:
Secondly, the night of restraint may come upon us: the means may be taken away: we Are not sure how long the Candlestick may continue, before it be removed:
ord, dt n1 pp-f n1 vmb vvi p-acp pno12: dt n2 vmb vbi vvn av: pns12 vbr xx j c-crq av-j dt n1 vmb vvi, c-acp pn31 vbb vvn:
(16) doctrine (DIV2)
2335
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God may take away good shepheards, and suffer idle shepheards to succeed in the room of them.
God may take away good shepherds, and suffer idle shepherds to succeed in the room of them.
np1 vmb vvi av j n2, cc vvi j n2 pc-acp vvi p-acp dt n1 pp-f pno32.
(16) doctrine (DIV2)
2335
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Besides, a mighty storm of cruell persecution may surprise vs. Thirdly, the night of temptation may come,
Beside, a mighty storm of cruel persecution may surprise us Thirdly, the night of temptation may come,
p-acp, dt j n1 pp-f j n1 vmb vvi pno12 ord, dt n1 pp-f n1 vmb vvi,
(16) doctrine (DIV2)
2335
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and so, for the time, frustrate the life of the means:
and so, for the time, frustrate the life of the means:
cc av, p-acp dt n1, vvb dt n1 pp-f dt n2:
(16) doctrine (DIV2)
2335
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for, either God may hide himself from vs, and then the Sunne will bee set to vs, euen at noon day;
for, either God may hide himself from us, and then the Sun will be Set to us, even At noon day;
c-acp, d np1 vmb vvi px31 p-acp pno12, cc av dt n1 vmb vbi vvn p-acp pno12, av p-acp n1 n1;
(16) doctrine (DIV2)
2335
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or God may hide the power of the Word from vs, euen when it is of power to others,
or God may hide the power of the Word from us, even when it is of power to Others,
cc np1 vmb vvi dt n1 pp-f dt n1 p-acp pno12, av c-crq pn31 vbz pp-f n1 p-acp n2-jn,
(16) doctrine (DIV2)
2335
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as Dauid imports, Psal. 119. when hee saith, Lord, hide not thy Commandements from mee: or the Lord may restrain the spirits of his seruants that speak vnto vs;
as David imports, Psalm 119. when he Says, Lord, hide not thy commandments from me: or the Lord may restrain the spirits of his Servants that speak unto us;
c-acp np1 vvz, np1 crd c-crq pns31 vvz, n1, vvb xx po21 n2 p-acp pno11: cc dt n1 vmb vvi dt n2 pp-f po31 n2 cst vvb p-acp pno12;
(16) doctrine (DIV2)
2335
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for, the hearts of the Apostles themselues were not alwaies enlarged in the like manner towards the people,
for, the hearts of the Apostles themselves were not always enlarged in the like manner towards the people,
p-acp, dt n2 pp-f dt n2 px32 vbr xx av vvn p-acp dt j n1 p-acp dt n1,
(16) doctrine (DIV2)
2335
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as is imported, 2. Cor. 6.11. Thus of the fourth doctrine. Doct. 5. We may further hence note concerning the time of this visitation;
as is imported, 2. Cor. 6.11. Thus of the fourth Doctrine. Doct. 5. We may further hence note Concerning the time of this Visitation;
c-acp vbz vvn, crd np1 crd. av pp-f dt ord n1. np1 crd pns12 vmb av-jc av vvb vvg dt n1 pp-f d n1;
(16) doctrine (DIV2)
2335
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that not onely there is a season, but withall, that it is but a short time in comparison;
that not only there is a season, but withal, that it is but a short time in comparison;
cst xx av-j a-acp vbz dt n1, cc-acp av, cst pn31 vbz p-acp dt j n1 p-acp n1;
(16) doctrine (DIV2)
2337
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therefore heer called The day of visitation. Now, a day is one of the least measures of time:
Therefore her called The day of Visitation. Now, a day is one of the least measures of time:
av av vvn dt n1 pp-f n1. av, dt n1 vbz pi pp-f dt ds n2 pp-f n1:
(16) doctrine (DIV2)
2337
Image 10
6714
and this ariseth not onely from the breuity of mans life, and the infinite mutations that befall the outward conditions of men,
and this arises not only from the brevity of men life, and the infinite mutations that befall the outward conditions of men,
cc d vvz xx av-j p-acp dt n1 pp-f ng1 n1, cc dt j n2 cst vvb dt j n2 pp-f n2,
(16) doctrine (DIV2)
2337
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and the extreme malice the diuell and the world beare to the Gospell, but also from the will of God, who will offer his grace in so special a manner, but for a short season:
and the extreme malice the Devil and the world bear to the Gospel, but also from the will of God, who will offer his grace in so special a manner, but for a short season:
cc dt j-jn n1 dt n1 cc dt n1 vvb p-acp dt n1, cc-acp av p-acp dt n1 pp-f np1, r-crq vmb vvi po31 n1 p-acp av j dt n1, cc-acp p-acp dt j n1:
(16) doctrine (DIV2)
2337
Image 10
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neither is the Lord bound to giue account to vs of his so doing, since we haue more reason to admire his mercy that will offer vs his grace at all,
neither is the Lord bound to give account to us of his so doing, since we have more reason to admire his mercy that will offer us his grace At all,
av-dx vbz dt n1 vvn pc-acp vvi n1 p-acp pno12 pp-f po31 av vdg, c-acp pns12 vhb dc n1 pc-acp vvi po31 n1 cst vmb vvi pno12 po31 n1 p-acp d,
(16) doctrine (DIV2)
2337
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than to murmure because it is not offred alwayes:
than to murmur Because it is not offered always:
cs pc-acp vvi c-acp pn31 vbz xx vvn av:
(16) doctrine (DIV2)
2337
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yet this shortnes of the season doth the more magnifie God's power, that can so quickly conquer,
yet this shortness of the season does the more magnify God's power, that can so quickly conquer,
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(16) doctrine (DIV2)
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and set vp the Kingdome of Christ, and gather his Elect. And some cause may bee taken from the rebellion of wicked men, who when they despise holy things, and vse them vile;
and Set up the Kingdom of christ, and gather his Elect. And Some cause may be taken from the rebellion of wicked men, who when they despise holy things, and use them vile;
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the Lord, to shew the accounts hee makes of those treasures, remooues them from them.
the Lord, to show the accounts he makes of those treasures, removes them from them.
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(16) doctrine (DIV2)
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Thus the Iewes lost their glory, Acts 13. When a people growe obstinate, and will not bee wrought vpon, that God, that commands vs not to giue holy things to dogs, doth himselfe also many times remoue his Word,
Thus the Iewes lost their glory, Acts 13. When a people grow obstinate, and will not be wrought upon, that God, that commands us not to give holy things to Dogs, does himself also many times remove his Word,
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for the vnprofitablenesse and vnworthinesse of the people.
for the unprofitableness and unworthiness of the people.
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(16) doctrine (DIV2)
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Vse. The vse should be so much the more strongly to inforce the care of speedy profiting by the means,Use. The use should be so much the more strongly to enforce the care of speedy profiting by the means,
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while it is yet called To day, as the Apostle vrgeth it at large in the third and fourth chapters to the Hebrews.
while it is yet called To day, as the Apostle urges it At large in the third and fourth Chapters to the Hebrews.
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(16) doctrine (DIV2)
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And withall, it should teach vs to bewail the stupidity and carelesnes of the multitude, that in these times of peace and spirituall plenty, haue no care to make any prouision for their soules:
And withal, it should teach us to bewail the stupidity and carelessness of the multitude, that in these times of peace and spiritual plenty, have no care to make any provision for their Souls:
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(16) doctrine (DIV2)
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ouer whom we may lament, as Christ did ouer Ierusalem, Luke 19.42, &c. And the shortnes of the time should teach Ministers to labour more diligently:
over whom we may lament, as christ did over Ierusalem, Lycia 19.42, etc. And the shortness of the time should teach Ministers to labour more diligently:
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they that are the stewards of the manifold graces of God, should be instant in season,
they that Are the Stewards of the manifold graces of God, should be instant in season,
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and out of season, and with all authority beseech, rebuke, and correct; knowing, that their time is short and vncertain.
and out of season, and with all Authority beseech, rebuke, and correct; knowing, that their time is short and uncertain.
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(16) doctrine (DIV2)
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Doct. 6. We may here note, that the day when God visits a man with his grace, is a glorious day:Doct. 6. We may Here note, that the day when God visits a man with his grace, is a glorious day:
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(16) doctrine (DIV2)
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The Apostle speaks of it, as of the most happie time of the life of man:
The Apostle speaks of it, as of the most happy time of the life of man:
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and so was it euer accounted by the godly, Esay. 24.22.23.
and so was it ever accounted by the godly, Isaiah. 24.22.23.
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(16) doctrine (DIV2)
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And it must needs appear to be a day of singular happines, if we consider what that day brings forth instantly vnto the man or woman visited of God, for,
And it must needs appear to be a day of singular happiness, if we Consider what that day brings forth instantly unto the man or woman visited of God, for,
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First, in that day God reueales in some measure his loue to the visited: First, in that day God reveals in Some measure his love to the visited:
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wch is the more admirable a benefit, because Gods loue is a free loue, and it is euerlasting, and is also immense.
which is the more admirable a benefit, Because God's love is a free love, and it is everlasting, and is also immense.
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(16) doctrine (DIV2)
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Secondly, in that day hee giues that particular person vnto Christ, and giues Christ vnto him, with all his merits, Iob. 10. and 17.
Secondly, in that day he gives that particular person unto christ, and gives christ unto him, with all his merits, Job 10. and 17.
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Thirdly, in that hee iustifies him, both forgiuing him all his sinnes, and clothing him with the righteousnes of Christ.
Thirdly, in that he Justifies him, both forgiving him all his Sins, and clothing him with the righteousness of christ.
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Fourthly, in that day hee adopts him to bee his owne child, that was before the child of wrath, Romans 8.16. Fiftly, in that day, hee giues him a new nature, and creates and fashions in him the Image of Iesus Christ:
Fourthly, in that day he adopts him to be his own child, that was before the child of wrath, Romans 8.16. Fifty, in that day, he gives him a new nature, and creates and fashions in him the Image of Iesus christ:
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and so reueals Christ in him, Colossians 3.10. Galatians 2.20. Sixtly, in that day he giues him the holy Ghost, neuer to depart out of his heart, Gal. 4.7. Seuenthly, in that day hee makes him free:
and so reveals christ in him, colossians 3.10. Galatians 2.20. Sixty, in that day he gives him the holy Ghost, never to depart out of his heart, Gal. 4.7. Seuenthly, in that day he makes him free:
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(16) doctrine (DIV2)
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so as hee is inrolled amongst the liuing, and acknowledged particularly of God amongst the Saints:
so as he is enrolled among the living, and acknowledged particularly of God among the Saints:
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(16) doctrine (DIV2)
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He is written in the writing of the house of Israel:
He is written in the writing of the house of Israel:
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(16) doctrine (DIV2)
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and is free from all the miserie & bondage he was in before, or was in danger of:
and is free from all the misery & bondage he was in before, or was in danger of:
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(16) doctrine (DIV2)
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and hee is henceforwards free of the house and presence of God: Hee may feede at his Table, and eate the food of life.
and he is henceforwards free of the house and presence of God: He may feed At his Table, and eat the food of life.
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(16) doctrine (DIV2)
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Hee hath accesse with boldnes at all times into the presence of God with any suites.
He hath access with boldness At all times into the presence of God with any suits.
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(16) doctrine (DIV2)
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He is also free to the Communion of Saints, and is restored to the free and lawfull vse of the creatures in generall, Psal. 87.5. Esay 4.4. Rom. 8.1. Gal. 1.6. Esay 25.8. Mark 11.24. Eph. 2.20, 21. Mat. 5.5.
He is also free to the Communion of Saints, and is restored to the free and lawful use of the creatures in general, Psalm 87.5. Isaiah 4.4. Rom. 8.1. Gal. 1.6. Isaiah 25.8. Mark 11.24. Ephesians 2.20, 21. Mathew 5.5.
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(16) doctrine (DIV2)
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Eightly, he sets a guard of Angels about him, to attend him all the daies of his life, Hebrewes 1.14 Psal. 34. Ninthly, in that day he is receiued into Gods protection, in respect of afflictions:
Eighth, he sets a guard of Angels about him, to attend him all the days of his life, Hebrews 1.14 Psalm 34. Ninthly, in that day he is received into God's protection, in respect of afflictions:
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which protection containes in it foure things. First, the with-holding of many crosses which doe fall vpon others.
which protection contains in it foure things. First, the withholding of many Crosses which do fallen upon Others.
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(16) doctrine (DIV2)
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God spares him, as a man would spare his onely sonne, Mala. 3.17. Secondly, the bounding of the cross:
God spares him, as a man would spare his only son, Mala. 3.17. Secondly, the bounding of the cross:
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so as God appoints the measure, which is euer with the respect of the strength of the partie, Esay 27.7, 8. Thirdly, the sanctification of the crosse:
so as God appoints the measure, which is ever with the respect of the strength of the party, Isaiah 27.7, 8. Thirdly, the sanctification of the cross:
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so as all shall work for the best, Rom. 8.28. Fourthly, deliuerance out of trouble in due time, Psal. 34.17. Tenthly, hee assures, and estates vpon him, the euidence of an inheritance that is immortall, vndefiled, that withers not, reserued for him in heauen, 1. Pet. 1.3. The vse should be chiefly to moue godly men to the exact study of those things, and to all possible thankfulnes for Gods visitation:
so as all shall work for the best, Rom. 8.28. Fourthly, deliverance out of trouble in due time, Psalm 34.17. Tenthly, he assures, and estates upon him, the evidence of an inheritance that is immortal, undefiled, that withers not, reserved for him in heaven, 1. Pet. 1.3. The use should be chiefly to move godly men to the exact study of those things, and to all possible thankfulness for God's Visitation:
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and they should with much ioy remember the verie time (if it may bee) when God did so visit them:
and they should with much joy Remember the very time (if it may be) when God did so visit them:
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and if the men of this world keep commemoration yearely of the daies of their birth or marriage;
and if the men of this world keep commemoration yearly of the days of their birth or marriage;
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how much more cause hath a Christian to preserue in himselfe, and to speake of it to the praise of God, the verie day and season,
how much more cause hath a Christian to preserve in himself, and to speak of it to the praise of God, the very day and season,
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when God did first reueal his grace vnto him? Let none mistake me. I meane it not of all Christians:
when God did First reveal his grace unto him? Let none mistake me. I mean it not of all Christians:
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for manie Christians did neuer obserue or knowe distinctly the verie first daie of their conuersion, being not called either by ordinarie meanes, for many Christians did never observe or know distinctly the very First day of their conversion, being not called either by ordinary means,
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or not in such a sensible manner as some others were, or stood for a time in temporary grace:
or not in such a sensible manner as Some Others were, or stood for a time in temporary grace:
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yet vnto all, the counsell is profitable, that, taking a day in the sense as it is heer, they should often think of with gladnes the season of their conuersion,
yet unto all, the counsel is profitable, that, taking a day in the sense as it is her, they should often think of with gladness the season of their conversion,
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or at least magnifie God for the thing it self, that they are conuerted.
or At least magnify God for the thing it self, that they Are converted.
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And besides, all such as enioy the means of grace, and yet haue not felt this visitation of God, should be much allured to the care of attending vpon the means,
And beside, all such as enjoy the means of grace, and yet have not felt this Visitation of God, should be much allured to the care of attending upon the means,
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and be made desirous to receiue the grace of God, and that effectually:
and be made desirous to receive the grace of God, and that effectually:
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it should much moue them, that God hath now sent them the meanes, and keeps his publique visitation;
it should much move them, that God hath now sent them the means, and keeps his public Visitation;
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and that GOD stands not vpon desert, nor doth he make exception of them, but offers his grace vnto all,
and that GOD Stands not upon desert, nor does he make exception of them, but offers his grace unto all,
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and desireth not the death of any sinner, yea, beseecheth them to be reconciled;
and Desires not the death of any sinner, yea, Beseecheth them to be reconciled;
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and, to that end, hath committed the Word of reconciliation to his seruants, with expresse commandement, that they should be instant,
and, to that end, hath committed the Word of reconciliation to his Servants, with express Commandment, that they should be instant,
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Quest. But heer might some one say, In these things the matter was appointed of God:Quest. But her might Some one say, In these things the matter was appointed of God:
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and with all patience instruct men, and call vpon them, and perswade them to saue their soules.
and with all patience instruct men, and call upon them, and persuade them to save their Souls.
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Doct. 7. Wee may yet further from hence obserue, that before calling, the very Elect of GOD may bee as bad as any other;Doct. 7. we may yet further from hence observe, that before calling, the very Elect of GOD may be as bad as any other;
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as heer, till God visited those elect Gentiles, they were railers as well as others: so were the former sinnes, mentioned, 1. Cor. 6.9. found in the very Elect, as the eleuenth verse sheweth.
as her, till God visited those elect Gentiles, they were railers as well as Others: so were the former Sins, mentioned, 1. Cor. 6.9. found in the very Elect, as the Eleventh verse shows.
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This appears by the example of Manasses, Marie Magdalene, Paul, and the thief on the Crosse: see further, Tit. 3.3.
This appears by the Exampl of Manasses, Marry Magdalene, Paul, and the thief on the Cross: see further, Tit. 3.3.
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And the reasons may bee easily assigned:
And the Reasons may be Easily assigned:
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for, first, the very Elect, before calling, haue the same corruption of nature that other men haue;
for, First, the very Elect, before calling, have the same corruption of nature that other men have;
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and so all haue sinned, and are depriued of the glory of God: so as there is not one of them doth good, no not one.
and so all have sinned, and Are deprived of the glory of God: so as there is not one of them does good, no not one.
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Secondly, they haue the same occasions to sinne from the Deuill and the world.
Secondly, they have the same occasions to sin from the devil and the world.
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Thirdly, and were their natures somewhat better then other mens, yet they would haue beene leauened as they were a part of the lump of infected mankinde.
Thirdly, and were their nature's somewhat better then other men's, yet they would have been leavened as they were a part of the lump of infected mankind.
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This may both inform vs & teach vs in diuers things. This may both inform us & teach us in diverse things.
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It may inform vs in three things, (viz.) about our election and our iustification,
It may inform us in three things, (viz.) about our election and our justification,
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and about the Gospell, as the means of our vocatiō.
and about the Gospel, as the means of our vocation.
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For election, this point proues, it must bee free, seeing there was no goodness in the very elect, more then in the reprobate, in the estate of nature.
For election, this point Proves, it must be free, seeing there was no Goodness in the very elect, more then in the Reprobate, in the estate of nature.
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And for Iustification, the Apostle Paul vseth the consideration of this doctrine in the third Chapter to the Romans, to prooue, it cannot be by workes.
And for Justification, the Apostle Paul uses the consideration of this Doctrine in the third Chapter to the Roman, to prove, it cannot be by works.
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And for the Gospell, wee may here see the mighty power of it:
And for the Gospel, we may Here see the mighty power of it:
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it may well bee called the Arme of the Lord, and his power to saluation, that can thus mightily and suddenly change men.
it may well be called the Arm of the Lord, and his power to salvation, that can thus mightily and suddenly change men.
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And it should teach vs also diuers things, as it concernes either our selues, or other men, And it should teach us also diverse things, as it concerns either our selves, or other men,
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or God. 1. For our selues;
or God. 1. For our selves;
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it should teach vs to walke both more humbly all our daies, seeing wee haue beene vile as well as others;
it should teach us to walk both more humbly all our days, seeing we have been vile as well as Others;
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and also more watchfully, seeing wee carry about vs a nature that hath beene so rebellious against God:
and also more watchfully, seeing we carry about us a nature that hath been so rebellious against God:
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and besides, wee should resist the beginnings of sinne in vs, as hauing knowne by experience whither sinne will lead vs,
and beside, we should resist the beginnings of sin in us, as having known by experience whither sin will led us,
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The generall exhortation concernes all Christians, and hath beene set downe from the 13 Verse of the first Chapter, to the end of the 11 Verse of this second Chapter.
The general exhortation concerns all Christians, and hath been Set down from the 13 Verse of the First Chapter, to the end of the 11 Verse of this second Chapter.
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if wee giue way to it, and dally with it. 2 For others not yet called, it should teach vs both compassion of their miserie (it hauing beene our owne case) and a care to shewe all meekness to all men in wayting for their conuersion,
if we give Way to it, and dally with it. 2 For Others not yet called, it should teach us both compassion of their misery (it having been our own case) and a care to show all meekness to all men in waiting for their conversion,
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and patience in bearing their wrongs. 3 For God:
and patience in bearing their wrongs. 3 For God:
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how can wee euer sufficiently loue him that hath shewed such loue to vs, euen when wee were his enemies?
how can we ever sufficiently love him that hath showed such love to us, even when we were his enemies?
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Yea wicked men, that are smitten with terrors for the hainousnesse of their sinnes, should hence confirme themselues against despaire, seeing they may hence learne, that as great offendors as they, haue beene conuerted and saued. 2. Tim. 1.15. There is one thing, that from hence men must take heede that they doe not learne;
Yea wicked men, that Are smitten with terrors for the heinousness of their Sins, should hence confirm themselves against despair, seeing they may hence Learn, that as great offenders as they, have been converted and saved. 2. Tim. 1.15. There is one thing, that from hence men must take heed that they do not Learn;
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that is, that they abuse not these examples to confirme themselues in sinne: for there is matter to daunt them, and fright them from this presumption.
that is, that they abuse not these Examples to confirm themselves in sin: for there is matter to daunt them, and fright them from this presumption.
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For first, not all that haue liued licentiously, but some few onely haue beene saued, the rest perished in their owne wickednesse. For First, not all that have lived licentiously, but Some few only have been saved, the rest perished in their own wickedness.
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Secondly, of those that were saued, none were saued without amendment of life and regeneration:
Secondly, of those that were saved, none were saved without amendment of life and regeneration:
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and therfore so long as thou liuest in thy sinne, so long their example fits thee not.
and Therefore so long as thou Livest in thy sin, so long their Exampl fits thee not.
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Doct. 8. The last Doctrine that may from hence be made, is in particular concerning the sinne of speaking euill of the godly,Doct. 8. The last Doctrine that may from hence be made, is in particular Concerning the sin of speaking evil of the godly,
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and the point is, That Gods gracious visitation doth cure that disease exactly.
and the point is, That God's gracious Visitation does cure that disease exactly.
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Hee will neuer raile any more, that is truly gathered vnto God in his day of visitation.
He will never rail any more, that is truly gathered unto God in his day of Visitation.
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It is possible, Christians may speake euill one of another in particular, and it is lamentable when they doe so;
It is possible, Christians may speak evil one of Another in particular, and it is lamentable when they do so;
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but that is vpon supposall of particular faults in those of whom they speake euill.
but that is upon supposal of particular Faults in those of whom they speak evil.
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But that a man should speake euill of godly men in generall, because they are godly, with desire he might finde them euill doers, is a vice not found in such as are truly called:
But that a man should speak evil of godly men in general, Because they Are godly, with desire he might find them evil doers, is a vice not found in such as Are truly called:
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And therefore let such as are guilty of that sinne of speaking euill of good Christians, because they follow goodnesse, know, That their day of visitation is not yet come.
And Therefore let such as Are guilty of that sin of speaking evil of good Christians, Because they follow Goodness, know, That their day of Visitation is not yet come.
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Verse 13. Submit your selues to euery ordinance of man for the Lords sake: whether to the King, as superior:Verse 13. Submit your selves to every Ordinance of man for the lords sake: whither to the King, as superior:
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FRom the 13 Verse of the first Chapter, to the 9 Verse of the third Chapter, is contained matter of exhortation:
FRom the 13 Verse of the First Chapter, to the 9 Verse of the third Chapter, is contained matter of exhortation:
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and the exhortation is either generall or speciall.
and the exhortation is either general or special.
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and to shew the power that Princes haue to make lawes to gouern them by.
and to show the power that Princes have to make laws to govern them by.
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Now those words, and those that follow, to the 9 Verse of the next Chapter, containe speciall exhortations which concerne some Christians onely,
Now those words, and those that follow, to the 9 Verse of the next Chapter, contain special exhortations which concern Some Christians only,
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namely, subiects, seruants, wiues, and husbands. Of the duty of subiects he entreats from Verse 13, to Verse 18: Of the duty of seruants, from Verse 18, to the end of this Chapter:
namely, Subjects, Servants, wives, and Husbands. Of the duty of Subjects he entreats from Verse 13, to Verse 18: Of the duty of Servants, from Verse 18, to the end of this Chapter:
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of the duty of wiues, in the seuen first Verses of the third Chapter: and of the duty of husbands in the eightth Verse of that Chapter.
of the duty of wives, in the seuen First Verses of the third Chapter: and of the duty of Husbands in the eightth Verse of that Chapter.
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So that the Apostle, hauing taught all Christians before, how to behaue themselues in their generall calling, hee now vndertakes to teach some sorts of Christians in particular,
So that the Apostle, having taught all Christians before, how to behave themselves in their general calling, he now undertakes to teach Some sorts of Christians in particular,
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how to order themselues in their particular callings;
how to order themselves in their particular callings;
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and so hee teacheth them in some things that concern the Politickes, and in some things that concerne the Oeconomickes. Vnto order in a Common wealth belongs the duty of Subiects:
and so he Teaches them in Some things that concern the Politics, and in Some things that concern the Economics. Unto order in a Common wealth belongs the duty of Subjects:
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and vnto houshold gouernment belongs the duty of Seruants, Wiues, and Husbands.
and unto household government belongs the duty of Servants, Wives, and Husbands.
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From the coherence, and the generall consideration of the whole exhortation, diuers things may be noted before I breake open the particulars of the Text.
From the coherence, and the general consideration of the Whole exhortation, diverse things may be noted before I break open the particulars of the Text.
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1 The Word of God must be the warrant of all the actions of our life:
1 The Word of God must be the warrant of all the actions of our life:
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it not onely giues order about the businesses of Religion, but it prescribes matter of obedience in all our conuersation;
it not only gives order about the businesses of Religion, but it prescribes matter of Obedience in all our Conversation;
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it tells vs what to doe in our houses, and in the Common wealth, as well as what to doe at Church, which shewes vs the perfection of the Scripture.
it tells us what to do in our houses, and in the Common wealth, as well as what to do At Church, which shows us the perfection of the Scripture.
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Theologie is the Mistresse of all Sciences:Theology is the Mistress of all Sciences:
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it perfects the sound knowledge of the Ethicks, Politickes, or Oeconomickes, and it should teach therefore in our callings,
it perfects the found knowledge of the Ethics, Politics, or Economics, and it should teach Therefore in our callings,
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whether generall or particular, to seeke warrant from the Word, which warrant we may finde either expressed particularly,
whither general or particular, to seek warrant from the Word, which warrant we may find either expressed particularly,
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or else implied in generall directions;
or Else implied in general directions;
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and withall we should take heed, that wee make not more sinnes in any estate of life,
and withal we should take heed, that we make not more Sins in any estate of life,
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then are made in Scripture, and so not affright or disquiet our selues with vaine fears that way.
then Are made in Scripture, and so not affright or disquiet our selves with vain fears that Way.
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2 The Apostle would haue Christians in a speciall manner careful that they offend not the lawes of the Princes of this world;
2 The Apostle would have Christians in a special manner careful that they offend not the laws of the Princes of this world;
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this appeares, in that hee enioynes them the duties of Subiects first, and in that they doe teach them the duty of submission, both in this and other Scriptures with great force and violence (as it were) of arguments:
this appears, in that he enjoins them the duties of Subjects First, and in that they do teach them the duty of submission, both in this and other Scriptures with great force and violence (as it were) of Arguments:
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but for conscience sake, and for feare of God's displeasure. And besides, it makes men humble and charitable:
but for conscience sake, and for Fear of God's displeasure. And beside, it makes men humble and charitable:
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which shewes, that they were wonderfull desirous to charge and instruct the Christians so, that if it were possible, they might not offend that way,
which shows, that they were wonderful desirous to charge and instruct the Christians so, that if it were possible, they might not offend that Way,
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and the reasons are diuers & many, why Christians should bee aboue all men carefull to keepe the lawes of Princes:
and the Reasons Are diverse & many, why Christians should be above all men careful to keep the laws of Princes:
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first, because by breaking the lawes of men, they sinne against God.
First, Because by breaking the laws of men, they sin against God.
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Secondly, because euill minded men haue in all ages watched godly Christians, to see whether they could finde any fault by them in the matters of the kingdome.
Secondly, Because evil minded men have in all ages watched godly Christians, to see whither they could find any fault by them in the matters of the Kingdom.
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Thirdly, because if earthly Princes bee prouoked, it may cause a generall trouble of the Churches, the offendors many times suffer not alone,
Thirdly, Because if earthly Princes be provoked, it may cause a general trouble of the Churches, the offenders many times suffer not alone,
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but many others vpon displeasure raised by them.
but many Others upon displeasure raised by them.
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Fourthly, because if earthly Princes be good, the carefull obedience of their Subiects may incourage them to bee great helps to religion,
Fourthly, Because if earthly Princes be good, the careful Obedience of their Subjects may encourage them to be great helps to Religion,
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euen to bee Nursing fathers and nursing mothers to the Churches, 1. Tim. 2.2.
even to be Nursing Father's and nursing mother's to the Churches, 1. Tim. 2.2.
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Fiftly, because peruersnesse and contempt, and carelesse neglect of the lawes of Princes many times prooues scandalous,
Fifty, Because perverseness and contempt, and careless neglect of the laws of Princes many times Proves scandalous,
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and VVee must not offend them that are without, 1. Cor. 10. 2. Col. 4.5.
and We must not offend them that Are without, 1. Cor. 10. 2. Col. 4.5.
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Many that were somewhat enclined to embrace the sincerity of the Gospell, haue beene cast backe,
Many that were somewhat inclined to embrace the sincerity of the Gospel, have been cast back,
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and professe, that therefore they abhor such people, because they obserue their disobedience against humane gouernment, either through indiscretion or nice scruples, or peruerse wilfulnesse.
and profess, that Therefore they abhor such people, Because they observe their disobedience against humane government, either through indiscretion or Nicaenae scruples, or perverse wilfulness.
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(17) doctrine (DIV2)
2362
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The vse may bee to reproue the carelesnesse of many Christians this way, and that for diuerse offenses:
The use may be to reprove the carelessness of many Christians this Way, and that for diverse offenses:
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(17) doctrine (DIV2)
2363
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as first, for sluggishnes, in not studying the Lawes of the Countries where they liue.
as First, for sluggishness, in not studying the Laws of the Countries where they live.
c-acp ord, p-acp n1, p-acp xx vvg dt n2 pp-f dt n2 c-crq pns32 vvb.
(17) doctrine (DIV2)
2363
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Some Christians haue a secret iealousie against the lawes of men, and doo in heart think meanly of them;
some Christians have a secret jealousy against the laws of men, and do in heart think meanly of them;
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(17) doctrine (DIV2)
2363
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and, vnlesse the equity of the Law stare them in the face, they doo, without any further consideration, securely cast aside the care of it,
and, unless the equity of the Law stare them in the face, they do, without any further consideration, securely cast aside the care of it,
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(17) doctrine (DIV2)
2363
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and rush into the breach of it.
and rush into the breach of it.
cc vvi p-acp dt n1 pp-f pn31.
(17) doctrine (DIV2)
2363
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Secondly, diuerse Christians doo much sinne against the holy desire and direction of the Apostles, in the intemperancie of their words,
Secondly, diverse Christians do much sin against the holy desire and direction of the Apostles, in the intemperancy of their words,
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(17) doctrine (DIV2)
2363
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when in ordinary discourse they speak with much scorne of the obseruation of the lawes of men, which they vnderstand not.
when in ordinary discourse they speak with much scorn of the observation of the laws of men, which they understand not.
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(17) doctrine (DIV2)
2363
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A Christian, that will not study to be quiet in respect of the laws of men, is a singular plague to the Church where he liues.
A Christian, that will not study to be quiet in respect of the laws of men, is a singular plague to the Church where he lives.
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(17) doctrine (DIV2)
2363
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Doct. 3. We may hence note, that it is necessary for Ministers, often to teach their hearers their duty to Magistrates,Doct. 3. We may hence note, that it is necessary for Ministers, often to teach their hearers their duty to Magistrates,
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(17) doctrine (DIV2)
2364
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And this is fit to be noted, because of the strange weaknes and peruersenesse of some Christians, that are much offended with their Teachers,
And this is fit to be noted, Because of the strange weakness and perverseness of Some Christians, that Are much offended with their Teachers,
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(17) doctrine (DIV2)
2364
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if they fall vpon doctrine of this nature, with any application to the times:
if they fallen upon Doctrine of this nature, with any application to the times:
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(17) doctrine (DIV2)
2364
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they mistrust them, or censure them to be temporizers, and to speak out of flattery or wilfulnesse,
they mistrust them, or censure them to be temporizers, and to speak out of flattery or wilfulness,
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(17) doctrine (DIV2)
2364
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or the like corruption of conscience.
or the like corruption of conscience.
cc dt j n1 pp-f n1.
(17) doctrine (DIV2)
2364
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I speak not now of such Ministers as plead the rights of Princes onely for their owne ends,
I speak not now of such Ministers as plead the rights of Princes only for their own ends,
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(17) doctrine (DIV2)
2364
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or in such a manner, as they discouer an apparant hatred of godlinesse it self (for, these are worthy to bee blamed),
or in such a manner, as they discover an apparent hatred of godliness it self (for, these Are worthy to be blamed),
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(17) doctrine (DIV2)
2364
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but euen of such Ministers as prooue the rights of Christian Princes with compassion, and loue,
but even of such Ministers as prove the rights of Christian Princes with compassion, and love,
cc-acp av pp-f d n2 c-acp vvb dt n2-jn pp-f njp n2 p-acp n1, cc n1,
(17) doctrine (DIV2)
2364
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and meeknes, without prouoking or reuiling tearms:
and meekness, without provoking or reviling terms:
cc n1, p-acp vvg cc vvg n2:
(17) doctrine (DIV2)
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euen these, I say, are mistrusted and censured, though we hear and see in other Scriptures, that they are bound to proue and defend the authority of the Magistrate in any thing wherein it is vniustly questioned.
even these, I say, Are Mistrusted and censured, though we hear and see in other Scriptures, that they Are bound to prove and defend the Authority of the Magistrate in any thing wherein it is unjustly questioned.
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(17) doctrine (DIV2)
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Doct. 4. It is necessary, we should first be taught our duty to God, and those things that concerne a religious life;Doct. 4. It is necessary, we should First be taught our duty to God, and those things that concern a religious life;
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(17) doctrine (DIV2)
2365
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and then, our duty to man, and in particular, to Magistrates. This the Apostle intimates, in that he first instructs them as Christians; and then, as Subiects: and there is apparant reason. First, in respect of God; secondly, in respect of themselues;
and then, our duty to man, and in particular, to Magistrates. This the Apostle intimates, in that he First instructs them as Christians; and then, as Subjects: and there is apparent reason. First, in respect of God; secondly, in respect of themselves;
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(17) doctrine (DIV2)
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and thirdly, in respect of the Magistrate. First, in respect of God: for, wee are first and chiefly bound to God:
and Thirdly, in respect of the Magistrate. First, in respect of God: for, we Are First and chiefly bound to God:
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(17) doctrine (DIV2)
2365
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our first couenant is made with God; and we are more behoulding to God, than to all the world besides:
our First Covenant is made with God; and we Are more beholding to God, than to all the world beside:
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(17) doctrine (DIV2)
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and therefore again to respect his glory, and obedience to him in the first and chief place.
and Therefore again to respect his glory, and Obedience to him in the First and chief place.
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(17) doctrine (DIV2)
2366
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Secondly, in respect of our selues, and our owne profit, we must study God's Lawes,
Secondly, in respect of our selves, and our own profit, we must study God's Laws,
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(17) doctrine (DIV2)
2367
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as well as the lawes of men, yea, with our first and chiefe cares, and accordingly yield obedience;
as well as the laws of men, yea, with our First and chief Cares, and accordingly yield Obedience;
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(17) doctrine (DIV2)
2367
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because though by keeping the lawes of men, we may liue quietly and safely, and with much reputation,
Because though by keeping the laws of men, we may live quietly and safely, and with much reputation,
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(17) doctrine (DIV2)
2367
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yet all this will not protect vs against the breach of GOD's Law:
yet all this will not Pact us against the breach of GOD's Law:
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(17) doctrine (DIV2)
2367
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but the hand of God may pursue vs while we liue, and we may be damned in hell when wee die,
but the hand of God may pursue us while we live, and we may be damned in hell when we die,
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(17) doctrine (DIV2)
2367
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for want of a religious life. Thirdly, in respect of the Magistrate: hee shall haue the better subiects by it:
for want of a religious life. Thirdly, in respect of the Magistrate: he shall have the better Subjects by it:
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(17) doctrine (DIV2)
2367
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good Christians are the best Subiects:
good Christians Are the best Subjects:
j np1 vbr dt js n2-jn:
(17) doctrine (DIV2)
2368
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and the knowledge of Religion and God's Word, makes men obey, not for feare or custome,
and the knowledge of Religion and God's Word, makes men obey, not for Fear or custom,
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(17) doctrine (DIV2)
2368
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humble, not to think themselues too good to obey; and charitable, in not suspecting the meaning of Princes further than they must needs.
humble, not to think themselves too good to obey; and charitable, in not suspecting the meaning of Princes further than they must needs.
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(17) doctrine (DIV2)
2368
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And it restraines the excessiue pronenesse of mens natures, that are (without Religion) apt to speak euil of those that are in authority;
And it restrains the excessive proneness of men's nature's, that Are (without Religion) apt to speak evil of those that Are in Authority;
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(17) doctrine (DIV2)
2368
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and chiefly, because true Religion will make men pray heartily to God for their Gouerners:
and chiefly, Because true Religion will make men pray heartily to God for their Governors:
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(17) doctrine (DIV2)
2368
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and GOD himselfe doth spare, or blesse them the rather, for the praiers of the righteous.
and GOD himself does spare, or bless them the rather, for the Prayers of the righteous.
cc np1 px31 vdz vvi, cc vvb pno32 dt av-c, c-acp dt n2 pp-f dt j.
(17) doctrine (DIV2)
2368
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The vse should be to informe and teach all sorts of men to take heed of separating what God hath ioyned together.
The use should be to inform and teach all sorts of men to take heed of separating what God hath joined together.
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(17) doctrine (DIV2)
2369
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It is an extreme folly to giue vnto Caesar what is due to Caesar, and not to giue vnto God what is due to God:
It is an extreme folly to give unto Caesar what is due to Caesar, and not to give unto God what is due to God:
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(17) doctrine (DIV2)
2369
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and so it were to giue vnto God what is due to God (if men could doo it) and not to giue to Caesar what is due to Caesar. The respect of God's Laws should make vs more carefull to obserue mans lawes.
and so it were to give unto God what is due to God (if men could do it) and not to give to Caesar what is due to Caesar. The respect of God's Laws should make us more careful to observe men laws.
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(17) doctrine (DIV2)
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And contrariwise, it is a fearfull case that many liue in, that think they haue done enough,
And contrariwise, it is a fearful case that many live in, that think they have done enough,
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(17) doctrine (DIV2)
2369
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if they liue in obedience in respect of the authority that rules them in the places they liue in:
if they live in Obedience in respect of the Authority that rules them in the places they live in:
cs pns32 vvb p-acp n1 p-acp n1 pp-f dt n1 cst vvz pno32 p-acp dt n2 pns32 vvb p-acp:
(17) doctrine (DIV2)
2369
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they would be much troubled, if the Magistrate should be offended with them; but are neuer troubled, though they prouoke God to his face:
they would be much troubled, if the Magistrate should be offended with them; but Are never troubled, though they provoke God to his face:
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(17) doctrine (DIV2)
2369
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and they are maliciously foolish, that would haue the lawes of men obeyed, when they are against the Lawes of God;
and they Are maliciously foolish, that would have the laws of men obeyed, when they Are against the Laws of God;
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(17) doctrine (DIV2)
2369
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or would haue men so rest in obseruing the iust lawes of men, as not to be so forward and busie about the duties of Religion.
or would have men so rest in observing the just laws of men, as not to be so forward and busy about the duties of Religion.
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(17) doctrine (DIV2)
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Further, a question may be heer asked, Why the duty of Magistrates is not heer set downe,
Further, a question may be her asked, Why the duty of Magistrates is not her Set down,
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(17) doctrine (DIV2)
2370
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as well as the duties of Subiects? I answer, that in those times of the Apostles, the Magistrates were without;
as well as the duties of Subjects? I answer, that in those times of the Apostles, the Magistrates were without;
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(17) doctrine (DIV2)
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so farre from being Christians, that they did, for the most part, persecute that way: and therefore they doo auoid meddling, or vndertaking to teach them that would not learn,
so Far from being Christians, that they did, for the most part, persecute that Way: and Therefore they do avoid meddling, or undertaking to teach them that would not Learn,
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(17) doctrine (DIV2)
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but rather be incensed against such Teachers.
but rather be incensed against such Teachers.
cc-acp av-c vbi vvn p-acp d n2.
(17) doctrine (DIV2)
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Besides, if this, and other Scriptures of the new Testament, bee marked, wee shall finde, that the duty of Inferiours is both more often,
Beside, if this, and other Scriptures of the new Testament, be marked, we shall find, that the duty of Inferiors is both more often,
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(17) doctrine (DIV2)
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and more fully taught, than the duty of Superiours:
and more Fully taught, than the duty of Superiors:
cc av-dc av-j vvn, cs dt n1 pp-f n2-jn:
(17) doctrine (DIV2)
2370
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for, in that new and tender world, great care was to bee had, that, vnder pretense of Religion, ciuill obedience, either in the family or Common-wealth, were not neglected.
for, in that new and tender world, great care was to be had, that, under pretense of Religion, civil Obedience, either in the family or Commonwealth, were not neglected.
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(17) doctrine (DIV2)
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and by all thankefulnesse for the good wee receiue by them, acknowledging to the full all their praises.
and by all thankfulness for the good we receive by them, acknowledging to the full all their praises.
cc p-acp d n1 p-acp dt j pns12 vvb p-acp pno32, vvg p-acp dt j d po32 n2.
(17) doctrine (DIV2)
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And it is a truth to be known at all times, that God would not haue inferiours too skilfull in the duty of Superiours, that they might first learne to shew duty,
And it is a truth to be known At all times, that God would not have inferiors too skilful in the duty of Superiors, that they might First Learn to show duty,
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(17) doctrine (DIV2)
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before they called for duty from their Superiours.
before they called for duty from their Superiors.
c-acp pns32 vvd p-acp n1 p-acp po32 n2-jn.
(17) doctrine (DIV2)
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That may bee one reason why the duty of Masters is not heer handled, and in other places of the Epistles but briefly:
That may be one reason why the duty of Masters is not her handled, and in other places of the Epistles but briefly:
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(17) doctrine (DIV2)
2370
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for, many times the description of the duty of Superiours, is vsed but as a glasse by the Inferiours to pry into the faults of those that rule them;
for, many times the description of the duty of Superiors, is used but as a glass by the Inferiors to pry into the Faults of those that Rule them;
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(17) doctrine (DIV2)
2370
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and so growe carelesse, and wilfully stubborne, vnder pretence of the faults of their superiours.
and so grow careless, and wilfully stubborn, under pretence of the Faults of their superiors.
cc av vvb j, cc av-j j, p-acp n1 pp-f dt n2 pp-f po32 n2-jn.
(17) doctrine (DIV2)
2370
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But some one might say, that by this meanes, if the Magistrates did turne Christians, they were left without rules of direction,
But Some one might say, that by this means, if the Magistrates did turn Christians, they were left without rules of direction,
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(17) doctrine (DIV2)
2370
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and so they should not know what to doe.
and so they should not know what to do.
cc av pns32 vmd xx vvi r-crq pc-acp vdi.
(17) doctrine (DIV2)
2370
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Answ. That inconuenience was long before preuented, because the duety of Magistrates is fully taught in the old Testament, which vnto a godly minde is of as great authority as the new.Answer That inconvenience was long before prevented, Because the duty of Magistrates is Fully taught in the old Testament, which unto a godly mind is of as great Authority as the new.
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(17) doctrine (DIV2)
2371
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Thus of the coherence and generall consideration of all the words. The duty of Subiects followes to bee particularly considered of. Submit. ] Concerning Subiects:
Thus of the coherence and general consideration of all the words. The duty of Subjects follows to be particularly considered of. Submit. ] Concerning Subjects:
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(17) doctrine (DIV2)
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here are fiue things to be considered of: First, the proposition of Doctrine, in these words;
Here Are fiue things to be considered of: First, the proposition of Doctrine, in these words;
av vbr crd n2 pc-acp vbi vvn pp-f: ord, dt n1 pp-f n1, p-acp d n2;
(17) doctrine (DIV2)
2373
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Submit your selues to euery ordinance of man for the Lords sake. Submit your selves to every Ordinance of man for the lords sake.
vvb po22 n2 p-acp d n1 pp-f n1 p-acp dt n2 n1.
(17) doctrine (DIV2)
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Secondly, the exposition of it in one case, and that is, the Persons to whom they were to bee subiect;
Secondly, the exposition of it in one case, and that is, the Persons to whom they were to be Subject;
ord, dt n1 pp-f pn31 p-acp crd n1, cc d vbz, dt n2 p-acp ro-crq pns32 vbdr pc-acp vbi j-jn;
(17) doctrine (DIV2)
2373
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to all sorts of Gouernors, to Kings, or any other Gouernours.
to all sorts of Governors, to Kings, or any other Governors.
p-acp d n2 pp-f n2, p-acp n2, cc d j-jn n2.
(17) doctrine (DIV2)
2373
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Thirdly, the confirmation by reason. Ver. 14, 15. Fourthly, the answer of an Obiection, Vers. 16. Fiftly, the conclusion, Vers. 17. In the Proposition consider, 1. The dutie to bee done:
Thirdly, the confirmation by reason. Ver. 14, 15. Fourthly, the answer of an Objection, Vers. 16. Fifty, the conclusion, Vers. 17. In the Proposition Consider, 1. The duty to be done:
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(17) doctrine (DIV2)
2373
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Submit. 2. The persons must doe it: your selues. 3. The things to which they must be subiect: Ordinances :Submit. 2. The Persons must do it: your selves. 3. The things to which they must be Subject: Ordinances:
vvb. crd dt n2 vmb vdi pn31: po22 n2. crd dt n2 p-acp r-crq pns32 vmb vbi j-jn: n2:
(17) doctrine (DIV2)
2374
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where is a double extent, ( viz ) to euery ordinance, and though they be ordinances of men.
where is a double extent, (videlicet) to every Ordinance, and though they be ordinances of men.
c-crq vbz dt j-jn n1, (av) p-acp d n1, cc cs pns32 vbb n2 pp-f n2.
(17) doctrine (DIV2)
2374
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4. The manner, or motiue, For the Lords sake. Submit. ]
4. The manner, or motive, For the lords sake. Submit. ]
crd dt n1, cc n1, p-acp dt n2 n1. vvb. ]
(17) doctrine (DIV2)
2374
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The duty is to submit vnto Magistrates, Rom. 13.1, 2. For Explication, two things are to bee considered,
The duty is to submit unto Magistrates, Rom. 13.1, 2. For Explication, two things Are to be considered,
dt n1 vbz pc-acp vvi p-acp n2, np1 crd, crd p-acp n1, crd n2 vbr pc-acp vbi vvn,
(17) doctrine (DIV2)
2376
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Why wee must submit? and, How we must submit? For the first, wee must submit;
Why we must submit? and, How we must submit? For the First, we must submit;
c-crq pns12 vmb vvi? cc, c-crq pns12 vmb vvi? p-acp dt ord, pns12 vmb vvi;
(17) doctrine (DIV2)
2376
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1. Because God is the Author of magistracy, Gen. 9.6. Deut. 16.18. Prou. 8.15. Dan. 2.21. Ioh. 19.11. Rom. 13.1, 4, 6. Obiect. The Diuell is said to bee the Prince of this world, and hee claimeth all the kingdomes of the earth, Ioh. 12.31. Mat. 4.8, 9.
1. Because God is the Author of magistracy, Gen. 9.6. Deuteronomy 16.18. Prou. 8.15. Dan. 2.21. John 19.11. Rom. 13.1, 4, 6. Object. The devil is said to be the Prince of this world, and he claimeth all the kingdoms of the earth, John 12.31. Mathew 4.8, 9.
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(17) doctrine (DIV2)
2377
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Sol. Hee is the Prince of this world by malicious vsurpation, not by any right. 2. Hee is so in relation to wicked men, hee is their king,Sol. He is the Prince of this world by malicious usurpation, not by any right. 2. He is so in Relation to wicked men, he is their King,
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(17) doctrine (DIV2)
2379
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but not of others. 3. Hee speakes like himselfe, that is, like the father of lyes,
but not of Others. 3. He speaks like himself, that is, like the father of lies,
cc-acp xx pp-f n2-jn. crd pns31 vvz av-j px31, cst vbz, av-j dt n1 pp-f n2,
(17) doctrine (DIV2)
2379
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when hee claimes all the kingdomes of the earth:
when he claims all the kingdoms of the earth:
c-crq pns31 vvz d dt n2 pp-f dt n1:
(17) doctrine (DIV2)
2379
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for no part of the world is his, because The earth is the Lords, and all that therein is.
for no part of the world is his, Because The earth is the lords, and all that therein is.
c-acp dx n1 pp-f dt n1 vbz png31, c-acp dt n1 vbz dt n2, cc d cst av vbz.
(17) doctrine (DIV2)
2379
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Obiect. But God was angry with the Israelites, for their asking of a King; and therefore it seemes it was not his ordinance that there should bee Kings.Object. But God was angry with the Israelites, for their asking of a King; and Therefore it seems it was not his Ordinance that there should be Kings.
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(17) doctrine (DIV2)
2380
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Sol. Hee was not angry with them for desiring Gouernours, for they had Gouernours before sent of God,Sol. He was not angry with them for desiring Governors, for they had Governors before sent of God,
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(17) doctrine (DIV2)
2381
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and the very king they had afterward, God gaue them him, Hos. 13.8. but hee was angry for the cause of their request.
and the very King they had afterwards, God gave them him, Hos. 13.8. but he was angry for the cause of their request.
cc dt j n1 pns32 vhd av, np1 vvd pno32 pno31, np1 crd. cc-acp pns31 vbds j p-acp dt n1 pp-f po32 n1.
(17) doctrine (DIV2)
2381
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Their faith and hope was in a manner spent, and they conceiued more hope in a King,
Their faith and hope was in a manner spent, and they conceived more hope in a King,
po32 n1 cc n1 vbds p-acp dt n1 vvn, cc pns32 vvd dc n1 p-acp dt n1,
(17) doctrine (DIV2)
2381
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then in God that had beene such a King to them so many yeares. 2. Men must be subiect,
then in God that had been such a King to them so many Years. 2. Men must be Subject,
av p-acp np1 cst vhd vbn d dt n1 p-acp pno32 av d n2. crd np1 vmb vbi j-jn,
(17) doctrine (DIV2)
2381
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because God hath taken mens consciences bound to subiection, Rom. 13. 3. Because kings are heads of the people,
Because God hath taken men's Consciences bound to subjection, Rom. 13. 3. Because Kings Are Heads of the people,
c-acp np1 vhz vvn ng2 n2 vvd p-acp n1, np1 crd crd p-acp n2 vbr n2 pp-f dt n1,
(17) doctrine (DIV2)
2381
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and therfore as members, it is agreeable that they should submit, and bee ruled and guided. 4. In respect of the benefit men receiue by Magistrates, both in outward things, and in matters of religion.
and Therefore as members, it is agreeable that they should submit, and be ruled and guided. 4. In respect of the benefit men receive by Magistrates, both in outward things, and in matters of Religion.
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(17) doctrine (DIV2)
2381
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For outward things, men enioy publike peace and quietnesse, and protection by the helpe of the power of the Magistrate:
For outward things, men enjoy public peace and quietness, and protection by the help of the power of the Magistrate:
p-acp j n2, n2 vvb j n1 cc n1, cc n1 p-acp dt n1 pp-f dt n1 pp-f dt n1:
(17) doctrine (DIV2)
2381
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And for matters of Religion, earthly Common-wealths are as it were Innes to lodge the Church in,
And for matters of Religion, earthly Commonwealths Are as it were Inns to lodge the Church in,
cc p-acp n2 pp-f n1, j n2 vbr p-acp pn31 vbdr n2 pc-acp vvi dt n1 p-acp,
(17) doctrine (DIV2)
2381
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and Princes power affords protection, so as Christians may more safely follow their calling; and if they bee godly Kings, they are the very nurses of Religion. And thus of the reasons.
and Princes power affords protection, so as Christians may more safely follow their calling; and if they be godly Kings, they Are the very Nurse's of Religion. And thus of the Reasons.
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(17) doctrine (DIV2)
2381
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For the second, this Submission hath in it sixe things: the first is obedience to their lawes and commandements, Tit. 3.1. The second is honour; Rom. 13.7. for they are principalities and powers:
For the second, this Submission hath in it sixe things: the First is Obedience to their laws and Commandments, Tit. 3.1. The second is honour; Rom. 13.7. for they Are principalities and Powers:
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(17) doctrine (DIV2)
2382
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as the Angels shine in heauen, so doe Princes on earth: yea, they are called Gods; and so in two respects:
as the Angels shine in heaven, so do Princes on earth: yea, they Are called God's; and so in two respects:
c-acp dt n2 vvb p-acp n1, av vdb n2 p-acp n1: uh, pns32 vbr vvn n2; cc av p-acp crd n2:
(17) doctrine (DIV2)
2382
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first, as they are Gods Deputies and Viceroies: God executes a part of his Kingdome by Kings.
First, as they Are God's Deputies and Viceroys: God executes a part of his Kingdom by Kings.
ord, c-acp pns32 vbr n2 n2 cc n2: np1 vvz dt n1 pp-f po31 n1 p-acp n2.
(17) doctrine (DIV2)
2382
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Secondly, as they beare the image of God, and his authority and soueraignety.
Secondly, as they bear the image of God, and his Authority and sovereignty.
ord, c-acp pns32 vvb dt n1 pp-f np1, cc po31 n1 cc n1.
(17) doctrine (DIV2)
2382
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Now we must performe this honour by reuerence, and by feare of them, and by iudging the best of them and their actions, without conceiuing suspicious of them,
Now we must perform this honour by Reverence, and by Fear of them, and by judging the best of them and their actions, without conceiving suspicious of them,
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(17) doctrine (DIV2)
2382
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nor receiuing euill reports against them, nor daring to speake euill of those dignities and Rulers of the people :
nor receiving evil reports against them, nor daring to speak evil of those dignities and Rulers of the people:
ccx vvg j-jn n2 p-acp pno32, ccx vvg pc-acp vvi j-jn pp-f d n2 cc n2 pp-f dt n1:
(17) doctrine (DIV2)
2382
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The third is Loyaltie, by which we resolue and endeauour to the vttermost of our powers, to maintaine and preserue the persons, rights, prerogatiues, crowns and dignities of Princes.
The third is Loyalty, by which we resolve and endeavour to the uttermost of our Powers, to maintain and preserve the Persons, rights, prerogatives, crowns and dignities of Princes.
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(17) doctrine (DIV2)
2382
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If wee must lay downe our liues one for another, then much more for our King and Countrey. The fourth is Piety:
If we must lay down our lives one for Another, then much more for our King and Country. The fourth is Piety:
cs pns12 vmb vvi a-acp po12 n2 crd p-acp n-jn, av av-d av-dc p-acp po12 n1 cc n1. dt ord vbz n1:
(17) doctrine (DIV2)
2382
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wee must pray for them with all manner of prayer, wee must make supplications for Gods blessing vpon them,
we must pray for them with all manner of prayer, we must make supplications for God's blessing upon them,
pns12 vmb vvi p-acp pno32 p-acp d n1 pp-f n1, pns12 vmb vvi n2 p-acp npg1 n1 p-acp pno32,
(17) doctrine (DIV2)
2382
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and deprecations for the remouing euils from them:
and deprecations for the removing evils from them:
cc n2 p-acp dt vvg n2-jn p-acp pno32:
(17) doctrine (DIV2)
2382
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and if they should sinne, and God bee wroth with them, wee should stand vp in the gap,
and if they should sin, and God be wroth with them, we should stand up in the gap,
cc cs pns32 vmd vvi, cc np1 vbb j p-acp pno32, pns12 vmd vvi a-acp p-acp dt n1,
(17) doctrine (DIV2)
2382
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and make intercession for them, and wee should giue thankes for all the mercies the Lord shewes vnto them, 2. Tim. 2.1. The fift is Maintenance;
and make Intercession for them, and we should give thanks for all the Mercies the Lord shows unto them, 2. Tim. 2.1. The fift is Maintenance;
cc vvi n1 p-acp pno32, cc pns12 vmd vvi n2 p-acp d dt n2 dt n1 vvz p-acp pno32, crd np1 crd. dt ord vbz n1;
(17) doctrine (DIV2)
2382
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tribute must bee paide, Rom. 13.7. Christ himselfe submitted herein. The last is, Subiection to their punishments, Rom. 13.4.
tribute must be paid, Rom. 13.7. christ himself submitted herein. The last is, Subjection to their punishments, Rom. 13.4.
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(17) doctrine (DIV2)
2382
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yea, to their iniuries, as Dauid, Christ, and the Apostles did submit themselues to the iniurious dealing of Saul, Pilate, and the Tyrants,
yea, to their injuries, as David, christ, and the Apostles did submit themselves to the injurious dealing of Saul, Pilate, and the Tyrants,
uh, p-acp po32 n2, c-acp np1, np1, cc dt n2 vdd vvi px32 p-acp dt j n-vvg pp-f np1, np1, cc dt n2,
(17) doctrine (DIV2)
2382
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when perhaps they could haue made resistance. Vse 1. The vse may be first, for terrour to the seditious:
when perhaps they could have made resistance. Use 1. The use may be First, for terror to the seditious:
c-crq av pns32 vmd vhi vvn n1. vvb crd dt n1 vmb vbi ord, p-acp n1 p-acp dt j:
(17) doctrine (DIV2)
2382
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great hath beene the vengeance of God vpon Traytors; the earth swallowed vp Corah, Dathan, and Abiram for their rebellion:
great hath been the vengeance of God upon Traitors; the earth swallowed up Corah, Dathan, and Abiram for their rebellion:
j vhz vbn dt n1 pp-f np1 p-acp n2; dt n1 vvn a-acp np1, np1, cc np1 p-acp po32 n1:
(17) doctrine (DIV2)
2383
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Absolon was hanged vp by the haire betweene heauen and earth, as vnworthy both of heauen and earth.Absalom was hanged up by the hair between heaven and earth, as unworthy both of heaven and earth.
np1 vbds vvn a-acp p-acp dt n1 p-acp n1 cc n1, c-acp j av-d pp-f n1 cc n1.
(17) doctrine (DIV2)
2383
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The words of our Sauiour Christ are in an high degree true in this case, He that taketh vp the sword, shall perish by the sword.
The words of our Saviour christ Are in an high degree true in this case, He that Takes up the sword, shall perish by the sword.
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(17) doctrine (DIV2)
2383
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And S. Paul saith, They shall bee damned that resist the power.
And S. Paul Says, They shall be damned that resist the power.
cc np1 np1 vvz, pns32 vmb vbi vvn cst vvb dt n1.
(17) doctrine (DIV2)
2383
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Secondly, it should much humble the better sort of men, for diuers faults that are too common;
Secondly, it should much humble the better sort of men, for diverse Faults that Are too Common;
ord, pn31 vmd av-d vvi dt jc n1 pp-f n2, p-acp j n2 cst vbr av j;
(17) doctrine (DIV2)
2384
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such as are the receiuing of euill reports, and speaking euill with two frequent intemperancy, grudging at the paiment of tribute and taxations, euill surmises of the actions of Princes,
such as Are the receiving of evil reports, and speaking evil with two frequent intemperancy, grudging At the payment of tribute and taxations, evil surmises of the actions of Princes,
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(17) doctrine (DIV2)
2384
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and the aptness to fauour thēselues in the liberty of doubting, concerning obedience to them in things indifferent. Thirdly;
and the aptness to favour themselves in the liberty of doubting, Concerning Obedience to them in things indifferent. Thirdly;
cc dt n1 pc-acp vvi px32 p-acp dt n1 pp-f vvg, vvg n1 p-acp pno32 p-acp n2 j. ord;
(17) doctrine (DIV2)
2384
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all good Christians should bee perswaded to make conscience of this submission, and to that end they should bee at the paines to studie this Doctrine,
all good Christians should be persuaded to make conscience of this submission, and to that end they should be At the pains to study this Doctrine,
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(17) doctrine (DIV2)
2385
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and withall pray to God to direct them and keepe them in his feare and obedience herein:
and withal pray to God to Direct them and keep them in his Fear and Obedience herein:
cc av vvb p-acp np1 pc-acp vvi pno32 cc vvi pno32 p-acp po31 n1 cc n1 av:
(17) doctrine (DIV2)
2385
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and besides, they should be sure that they meddle not with the changers, or with the seditious, Pro. 24.22. Yourselues. ]
and beside, they should be sure that they meddle not with the changer's, or with the seditious, Pro 24.22. Yourselves. ]
cc a-acp, pns32 vmd vbi j cst pns32 vvb xx p-acp dt ng1, cc p-acp dt j, np1 crd. px22. ]
(17) doctrine (DIV2)
2385
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These words may note either the manner of our submission, or the matter: the manner, thus, Submit your selues :
These words may note either the manner of our submission, or the matter: the manner, thus, Submit your selves:
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(17) doctrine (DIV2)
2387
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that is, yeeld obedience vncompelled, doe it of your selues, stay not till you be forced to doe it:
that is, yield Obedience uncompelled, do it of your selves, stay not till you be forced to do it:
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(17) doctrine (DIV2)
2387
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and so the Apostle should therby import, that our submission euen to men should be performed willingly,
and so the Apostle should thereby import, that our submission even to men should be performed willingly,
cc av dt n1 vmd av vvi, cst po12 n1 av p-acp n2 vmd vbi vvn av-j,
(17) doctrine (DIV2)
2387
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and so wee should willingly and cheerefully obey their laws, honor and defend their persons, pray for them to God, yeeld them tribute;
and so we should willingly and cheerfully obey their laws, honour and defend their Persons, pray for them to God, yield them tribute;
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(17) doctrine (DIV2)
2387
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yea, wee should without murmuring submit our selues to their punishments, yea, cheerfully beare their iniuries;
yea, we should without murmuring submit our selves to their punishments, yea, cheerfully bear their injuries;
uh, pns12 vmd p-acp vvg vvi po12 n2 p-acp po32 n2, uh, av-j vvi po32 n2;
(17) doctrine (DIV2)
2387
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and so it remoues grudging and force from our submission.
and so it removes grudging and force from our submission.
cc av pn31 vvz vvg cc n1 p-acp po12 n1.
(17) doctrine (DIV2)
2387
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But I rather vnderstand the words to note the matter to bee submitted, & that is our selues, not our goods only for tribute or custom,
But I rather understand the words to note the matter to be submitted, & that is our selves, not our goods only for tribute or custom,
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(17) doctrine (DIV2)
2387
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but our persons also must be at the Princes seruice, our very bodies must be submitted both to doe the labour that belongs to the bearing of any office for the publike good,
but our Persons also must be At the Princes service, our very bodies must be submitted both to do the labour that belongs to the bearing of any office for the public good,
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(17) doctrine (DIV2)
2387
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and to the enduring of any punishment, by the lawes to bee inflicted vpon the bodie,
and to the enduring of any punishment, by the laws to be inflicted upon the body,
cc p-acp dt j-vvg pp-f d n1, p-acp dt n2 pc-acp vbi vvn p-acp dt n1,
(17) doctrine (DIV2)
2387
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and to the imploying of the body and life in defence of the true Religion, and of the Kings person, law, and desire, in warre or otherwise.
and to the employing of the body and life in defence of the true Religion, and of the Kings person, law, and desire, in war or otherwise.
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(17) doctrine (DIV2)
2387
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This is manifest by the frequent warres in the old Testament, both required and performed:
This is manifest by the frequent wars in the old Testament, both required and performed:
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(17) doctrine (DIV2)
2387
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nor may any say, that Christians in the new Testament are not charged in the businesse of warre; for,
nor may any say, that Christians in the new Testament Are not charged in the business of war; for,
ccx vmb d vvi, cst np1 p-acp dt j n1 vbr xx vvn p-acp dt n1 pp-f n1; p-acp,
(17) doctrine (DIV2)
2387
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First, it was Christ's main intendment to forme a spirituall Kingdome to God: hee left the state of earthly kingdomes to the condition they were in before.
First, it was Christ's main intendment to Form a spiritual Kingdom to God: he left the state of earthly kingdoms to the condition they were in before.
ord, pn31 vbds npg1 j n1 pc-acp vvi dt j n1 p-acp np1: pns31 vvd dt n1 pp-f j n2 p-acp dt n1 pns32 vbdr p-acp a-acp.
(17) doctrine (DIV2)
2388
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Secondly, when the Apostles doo in the generall require the submission of Christians to their Magistrates, without exception of their obedience in war or otherwise, it is manifest, that they leaue them to the lawes of nature,
Secondly, when the Apostles do in the general require the submission of Christians to their Magistrates, without exception of their Obedience in war or otherwise, it is manifest, that they leave them to the laws of nature,
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(17) doctrine (DIV2)
2389
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and the Laws of God before.
and the Laws of God before.
cc dt n2 pp-f np1 a-acp.
(17) doctrine (DIV2)
2389
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Thirdly, euen in the new Testament this is implied by Iohn Baptist 's answer to the souldiers, Luke 3.14.
Thirdly, even in the new Testament this is implied by John Baptist is answer to the Soldiers, Lycia 3.14.
ord, av-j p-acp dt j n1 d vbz vvn p-acp np1 np1 vbz n1 p-acp dt n2, av crd.
(17) doctrine (DIV2)
2390
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and the praises of those worthy warriours, Heb. 11.33, 34. (In which place also is a manifest proof for subiection,
and the praises of those worthy warriors, Hebrew 11.33, 34. (In which place also is a manifest proof for subjection,
cc dt n2 pp-f d j n2, np1 crd, crd (p-acp r-crq n1 av vbz dt j n1 p-acp n1,
(17) doctrine (DIV2)
2390
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euen in our bodies, to the Sentences of Magistrates, whether iust or vniust.) And the Magistrate's sword, Rom. 13.4. is not onely a sword of iustice vpon malefactors in his owne Land;
even in our bodies, to the Sentences of Magistrates, whither just or unjust.) And the Magistrate's sword, Rom. 13.4. is not only a sword of Justice upon malefactors in his own Land;
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(17) doctrine (DIV2)
2390
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but of reuenge on the enemies of God, or the Church, or Common-wealth abroad.
but of revenge on the enemies of God, or the Church, or Commonwealth abroad.
cc-acp pp-f n1 p-acp dt n2 pp-f np1, cc dt n1, cc n1 av.
(17) doctrine (DIV2)
2390
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And for that Saying of our Sauiour to Peter, Hee that taketh the sword, shal perish with the sword, Ma. 26.52.
And for that Saying of our Saviour to Peter, He that Takes the sword, shall perish with the sword, Ma. 26.52.
cc c-acp cst vvg pp-f po12 n1 p-acp np1, pns31 cst vvz dt n1, vmb vvi p-acp dt n1, n1 crd.
(17) doctrine (DIV2)
2390
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it is spoken of him to whom of the Lord it is not deliuered, that is, of him that hath not authority from God,
it is spoken of him to whom of the Lord it is not Delivered, that is, of him that hath not Authority from God,
pn31 vbz vvn pp-f pno31 p-acp ro-crq pp-f dt n1 pn31 vbz xx vvn, cst vbz, pp-f pno31 cst vhz xx n1 p-acp np1,
(17) doctrine (DIV2)
2390
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and it was spoken to Peter, a Pastor of soules, Put vp again thy sword into his place.
and it was spoken to Peter, a Pastor of Souls, Put up again thy sword into his place.
cc pn31 vbds vvn p-acp np1, dt n1 pp-f n2, vvb a-acp av po21 n1 p-acp po31 n1.
(17) doctrine (DIV2)
2390
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That materiall sword was not for him to vse. Thirdly, note, that it is indefinitely propounded, Your selues ; that all, of all sorts:
That material sword was not for him to use. Thirdly, note, that it is indefinitely propounded, Your selves; that all, of all sorts:
d j-jn n1 vbds xx p-acp pno31 pc-acp vvi. ord, n1, cst pn31 vbz av-j vvn, po22 n2; cst d, pp-f d n2:
(17) doctrine (DIV2)
2390
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no man can be exempted from subiection to Princes. Christians must obey, as well as Pagans;
no man can be exempted from subjection to Princes. Christians must obey, as well as Pagans;
dx n1 vmb vbi vvn p-acp n1 p-acp n2. np1 vmb vvi, c-acp av c-acp n2-jn;
(17) doctrine (DIV2)
2391
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strangers, as well as home-born, while they are within their gates. All the doubt is, whether Church-men are to bee subiect to secular Princes. The Papists deny it:
Strangers, as well as homeborn, while they Are within their gates. All the doubt is, whither Churchmen Are to be Subject to secular Princes. The Papists deny it:
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(17) doctrine (DIV2)
2391
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but we affirm it, and haue reason so to doo. First, because the precept is general without exception.
but we affirm it, and have reason so to do. First, Because the precept is general without exception.
cc-acp pns12 vvb pn31, cc vhb n1 av pc-acp vdi. ord, c-acp dt n1 vbz j p-acp n1.
(17) doctrine (DIV2)
2391
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Secondly, because the Apostle saith, Rom. 13.1. that Euery soule must be subiect: and therefore if Church-men haue soules, they must be subiect to the higher Powers.
Secondly, Because the Apostle Says, Rom. 13.1. that Every soul must be Subject: and Therefore if Churchmen have Souls, they must be Subject to the higher Powers.
ord, c-acp dt n1 vvz, np1 crd. d d n1 vmb vbi j-jn: cc av cs n2 vhb n2, pns32 vmb vbi j-jn p-acp dt jc n2.
(17) doctrine (DIV2)
2391
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Thirdly, because Princes haue executed their authority ouer Church-men, whereof wee haue manifest examples in the Word:
Thirdly, Because Princes have executed their Authority over Churchmen, whereof we have manifest Examples in the Word:
ord, c-acp n2 vhb vvn po32 n1 p-acp n2, c-crq pns12 vhb j n2 p-acp dt n1:
(17) doctrine (DIV2)
2391
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as, Dauid appointed the orders and offices of the Leuites. Salomon put down Abiathar from the Priest-hood.
as, David appointed the order and Offices of the Levites. Solomon put down Abiathar from the Priesthood.
c-acp, np1 vvn dt n2 cc n2 pp-f dt np2. np1 vvd a-acp np1 p-acp dt n1.
(17) doctrine (DIV2)
2391
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Iosiah burned the very bones of the Priests vpon their Altars, and also purged the Temple, and restored the Passeouer.Josiah burned the very bones of the Priests upon their Altars, and also purged the Temple, and restored the Passover.
np1 vvn dt j n2 pp-f dt n2 p-acp po32 n2, cc av vvn dt n1, cc vvd dt np1.
(17) doctrine (DIV2)
2391
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Christ himself was subiect to the authority of Princes: he gaue tribute, and appeared at their Tribunall.
christ himself was Subject to the Authority of Princes: he gave tribute, and appeared At their Tribunal.
np1 px31 vbds j-jn p-acp dt n1 pp-f n2: pns31 vvd n1, cc vvd p-acp po32 n1.
(17) doctrine (DIV2)
2391
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Paul was subiect, and appeared before the Magistrates, and vsed their power when he appeald to Caesar, 2. Thes. 2. •ourthly, there is manifest reason for it:Paul was Subject, and appeared before the Magistrates, and used their power when he appealed to Caesar, 2. Thebes 2. •ourthly, there is manifest reason for it:
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(17) doctrine (DIV2)
2391
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for, if Church-men bee citizens or members of the Common-wealth, then they must be subiect to the Rulers & Lawes of the Common-wealth.
for, if Churchmen be Citizens or members of the Commonwealth, then they must be Subject to the Rulers & Laws of the Commonwealth.
c-acp, cs n2 vbb n2 cc n2 pp-f dt n1, cs pns32 vmb vbi j-jn p-acp dt n2 cc n2 pp-f dt n1.
(17) doctrine (DIV2)
2391
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Fiftly, the doctrine of the purest times since the Apostles, is agreeable heerunto:
Fifty, the Doctrine of the Purest times since the Apostles, is agreeable hereunto:
ord, dt n1 pp-f dt js n2 p-acp dt n2, vbz j av:
(17) doctrine (DIV2)
2391
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for, Chrysostome, vpon the 13 to the Romans, auouches it, that Priests & Monks, yea, Apostles, Euangelists,
for, Chrysostom, upon the 13 to the Roman, avouches it, that Priests & Monks, yea, Apostles, Evangelists,
c-acp, np1, p-acp dt crd p-acp dt njp2, vvz pn31, cst n2 cc n2, uh, n2, n2,
(17) doctrine (DIV2)
2391
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and Prophets, must be subiect to secular Powers. And Bernard reasons out of that place thus:
and prophets, must be Subject to secular Powers. And Bernard Reasons out of that place thus:
cc n2, vmb vbi j-jn p-acp j n2. np1 np1 n2 av pp-f d n1 av:
(17) doctrine (DIV2)
2391
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If euery soule must be subiect, then yours also that are Church-men: If every soul must be Subject, then yours also that Are Churchmen:
cs d n1 vmb vbi j-jn, cs png22 av d vbr n2:
(17) doctrine (DIV2)
2391
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who hath excepted you from this All? If any man go about to except you, hee goes about to deceiue you. who hath excepted you from this All? If any man go about to except you, he Goes about to deceive you.
r-crq vhz vvn pn22 p-acp d d? cs d n1 vvb a-acp pc-acp vvi pn22, pns31 vvz a-acp pc-acp vvi pn22.
(17) doctrine (DIV2)
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And Pope Gregory acknowledgeth the Emperour Maurice as Lord of him and the Clergy.
And Pope Gregory acknowledgeth the Emperor Maurice as Lord of him and the Clergy.
cc np1 np1 vvz dt n1 np1 p-acp n1 pp-f pno31 cc dt n1.
(17) doctrine (DIV2)
2391
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They obiect, that the ecclesiasticall gouernment is greater than the secular, iure diuino: and therefore Church-men ought not to be subiect,
They Object, that the ecclesiastical government is greater than the secular, iure diuino: and Therefore Churchmen ought not to be Subject,
pns32 vvi, cst dt j n1 vbz jc cs dt j, fw-la fw-la: cc av n2 vmd xx pc-acp vbi j-jn,
(17) doctrine (DIV2)
2392
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because the Superiour ought not to be subiect to the Inferiour.
Because the Superior ought not to be Subject to the Inferior.
c-acp dt j-jn vmd xx pc-acp vbi j-jn p-acp dt j-jn.
(17) doctrine (DIV2)
2392
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Ans. The ecclesiasticall gouernment is superiour to the secular gouernment, and it is inferiour to it:Ans. The ecclesiastical government is superior to the secular government, and it is inferior to it:
np1 dt j n1 vbz j-jn p-acp dt j n1, cc pn31 vbz j-jn p-acp pn31:
(17) doctrine (DIV2)
2393
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it is superiour, in respect of the rule ouer themselues in the things of the Kingdome of heauen, by means appointed of Christ, viz. the Word and Sacraments, &c:
it is superior, in respect of the Rule over themselves in the things of the Kingdom of heaven, by means appointed of christ, viz. the Word and Sacraments, etc.:
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(17) doctrine (DIV2)
2393
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but it is inferiour, in respect of ciuill subiection in the obedience or submission that concerns body and goods.
but it is inferior, in respect of civil subjection in the Obedience or submission that concerns body and goods.
cc-acp pn31 vbz j-jn, p-acp n1 pp-f j n1 p-acp dt n1 cc n1 cst vvz n1 cc n2-j.
(17) doctrine (DIV2)
2393
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The Prince must bee subiect to the Church in matters of faith and godlinesse; and the Church, subiect to the Prince in matters of this life, and ciuill subiection.
The Prince must be Subject to the Church in matters of faith and godliness; and the Church, Subject to the Prince in matters of this life, and civil subjection.
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(17) doctrine (DIV2)
2393
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How far Princes haue power in cases ecclesiasticall, will be shewed afterwards.
How Far Princes have power in cases ecclesiastical, will be showed afterwards.
c-crq av-j n2 vhb n1 p-acp n2 j, vmb vbi vvn av.
(17) doctrine (DIV2)
2393
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They obiect, that diuers Councels doo except the Clergy from the Barre and Tribunall of Princes;
They Object, that diverse Counsels do except the Clergy from the Bar and Tribunal of Princes;
pns32 vvi, cst j n2 vdb vvi dt n1 p-acp dt n1 cc n1 pp-f n2;
(17) doctrine (DIV2)
2394
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and diuers Popes haue discharged the Clergy of such subiection. Ans. Councels & Popes cannot decree against the Word of God:
and diverse Popes have discharged the Clergy of such subjection. Ans. Counsels & Popes cannot Decree against the Word of God:
cc j n2 vhb vvn dt n1 pp-f d n1. np1 n2 cc n2 vmbx vvi p-acp dt n1 pp-f np1:
(17) doctrine (DIV2)
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besides, they iudge and determine in their owne case;
beside, they judge and determine in their own case;
a-acp, pns32 vvb cc vvi p-acp po32 d n1;
(17) doctrine (DIV2)
2395
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for, what were the Popes or Councels, but Clergy-men? Moreouer, the Popes assumed a power to themselues, which was neuer giuen them:
for, what were the Popes or Counsels, but Clergymen? Moreover, the Popes assumed a power to themselves, which was never given them:
p-acp, r-crq vbdr dt n2 cc n2, cc-acp n2? av, dt n2 vvn dt n1 p-acp px32, r-crq vbds av-x vvn pno32:
(17) doctrine (DIV2)
2395
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for, they were so farre off from hauing power to free their Clergy ▪ that they had no power to free themselues, 2. Thes. 2.7. They obiect again, and say, that it is absurd, the sheep should rule and iudge the shepheard: Princes are but sheep; and Priests are the shepheards.
for, they were so Far off from having power to free their Clergy ▪ that they had no power to free themselves, 2. Thebes 2.7. They Object again, and say, that it is absurd, the sheep should Rule and judge the shepherd: Princes Are but sheep; and Priests Are the shepherds.
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(17) doctrine (DIV2)
2395
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Answer. Magistrates are not sheep in all things, but in spirituall things, in matters of faith;Answer. Magistrates Are not sheep in all things, but in spiritual things, in matters of faith;
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(17) doctrine (DIV2)
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and so Ministers are shepheards to feed their soules: but, in ciuill things, the Magistrate is the shepheard;
and so Ministers Are shepherds to feed their Souls: but, in civil things, the Magistrate is the shepherd;
cc av n2 vbr n2 pc-acp vvi po32 n2: cc-acp, p-acp j n2, dt n1 vbz dt n1;
(17) doctrine (DIV2)
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and the Clergy-men sheep, because citizens or subiects.
and the Clergymen sheep, Because Citizens or Subjects.
cc dt n2 n1, c-acp n2 cc n2-jn.
(17) doctrine (DIV2)
2397
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But they say, that Clergy-men are freed by priuiledge from the Emperors, and by the Lawes of the Empire.
But they say, that Clergymen Are freed by privilege from the Emperor's, and by the Laws of the Empire.
p-acp pns32 vvb, cst n2 vbr vvn p-acp n1 p-acp dt n2, cc p-acp dt n2 pp-f dt n1.
(17) doctrine (DIV2)
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Ans. If that be so, then their priuiledge is, Iure humano, not diuino. Secondly, they plead a false priuiledge:Ans. If that be so, then their privilege is, Iure Human, not diuino. Secondly, they plead a false privilege:
np1 cs d vbb av, cs po32 n1 vbz, fw-la fw-la, xx fw-la. ord, pns32 vvb dt j n1:
(17) doctrine (DIV2)
2399
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for, in things in question they were neuer priuiledged, that is, in matter of obedience to the Law,
for, in things in question they were never privileged, that is, in matter of Obedience to the Law,
c-acp, p-acp n2 p-acp n1 pns32 vbdr av-x vvn, cst vbz, p-acp n1 pp-f n1 p-acp dt n1,
(17) doctrine (DIV2)
2399
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or in matter of punishment in things criminall. Thirdly, if it were so, then they are subiect to Princes:
or in matter of punishment in things criminal. Thirdly, if it were so, then they Are Subject to Princes:
cc p-acp n1 pp-f n1 p-acp n2 j-jn. ord, cs pn31 vbdr av, cs pns32 vbr j-jn p-acp n2:
(17) doctrine (DIV2)
2399
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for, hee that grants a priuiledge, is greater than he to whom it is granted. But the last and best answer is, that Princes can grant no such priuiledge.
for, he that grants a privilege, is greater than he to whom it is granted. But the last and best answer is, that Princes can grant no such privilege.
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(17) doctrine (DIV2)
2399
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Can a father free his sonne that he shall not honour him? or a husband free his wife, that shee shall not bee subiect to him? No more can a Prince free his subiects from obedience or subiection,
Can a father free his son that he shall not honour him? or a husband free his wife, that she shall not be Subject to him? No more can a Prince free his Subjects from Obedience or subjection,
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(17) doctrine (DIV2)
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because the subiect is tied by the Lawe of nature and by Gods Law, which Princes cannot vndoe. Thus of the third point.
Because the Subject is tied by the Law of nature and by God's Law, which Princes cannot undo. Thus of the third point.
c-acp dt n-jn vbz vvn p-acp dt n1 pp-f n1 cc p-acp npg1 n1, r-crq n2 vmbx vvi. av pp-f dt ord n1.
(17) doctrine (DIV2)
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Fourthly, when hee saith, Submit your selues:
Fourthly, when he Says, Submit your selves:
ord, c-crq pns31 vvz, vvb po22 n2:
(17) doctrine (DIV2)
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he doth not require them to submit those things to the pleasure of the Magistrate which are not theirs.
he does not require them to submit those things to the pleasure of the Magistrate which Are not theirs.
pns31 vdz xx vvi pno32 pc-acp vvi d n2 p-acp dt n1 pp-f dt n1 r-crq vbr xx png32.
(17) doctrine (DIV2)
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Euery godly Christian hath some things which are not his owne, but Gods, and those hee must not subiect to the will of Princes:
Every godly Christian hath Some things which Are not his own, but God's, and those he must not Subject to the will of Princes:
d j np1 vhz d n2 r-crq vbr xx po31 d, cc-acp n2, cc d pns31 vmb xx vvi p-acp dt n1 pp-f n2:
(17) doctrine (DIV2)
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As his Religion, his faith, the Word of God, the Sacraments, his prayers: for those are none of Caesars, and therefore must not bee giuen to Caesar.
As his Religion, his faith, the Word of God, the Sacraments, his Prayers: for those Are none of Caesars, and Therefore must not be given to Caesar.
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(17) doctrine (DIV2)
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Thus of who, or what must be submitted. To euery ordinance of man. ] There are two senses giuen of these words:
Thus of who, or what must be submitted. To every Ordinance of man. ] There Are two Senses given of these words:
av pp-f r-crq, cc q-crq vmb vbi vvn. p-acp d n1 pp-f n1. ] pc-acp vbr crd n2 vvn pp-f d n2:
(17) doctrine (DIV2)
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som vnderstand thē of Magistrates themselues: some of the Lawes of Magistrates. It is not easie to tell how to restraine the text to either of these;
Some understand them of Magistrates themselves: Some of the Laws of Magistrates. It is not easy to tell how to restrain the text to either of these;
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(17) doctrine (DIV2)
2404
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for both are true, and the former included in the latter, and the latter implyed in the former:
for both Are true, and the former included in the latter, and the latter employed in the former:
p-acp d vbr j, cc dt j vvd p-acp dt d, cc dt d vvn p-acp dt j:
(17) doctrine (DIV2)
2404
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and therefore I purpose to handle the words according to the sense in both respects. First then, wee must bee subiect to euerie ordinance of man;
and Therefore I purpose to handle the words according to the sense in both respects. First then, we must be Subject to every Ordinance of man;
cc av pns11 vvb pc-acp vvi dt n2 vvg p-acp dt n1 p-acp d n2. ord av, pns12 vmb vbi j-jn p-acp d n1 pp-f n1;
(17) doctrine (DIV2)
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that is, to all sorts of Magistrates.
that is, to all sorts of Magistrates.
d vbz, p-acp d n2 pp-f n2.
(17) doctrine (DIV2)
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And the Apostle seemeth to expound it when hee saith, Whether it bee to the King,
And the Apostle seems to expound it when he Says, Whither it be to the King,
cc dt n1 vvz pc-acp vvi pn31 c-crq pns31 vvz, cs pn31 vbb p-acp dt n1,
(17) doctrine (DIV2)
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or to the gouernours, as importing that they were the ordinances hee spake of before. Now concerning Magistrates as they are here intreated of, those things are to bee noted.or to the Governors, as importing that they were the ordinances he spoke of before. Now Concerning Magistrates as they Are Here entreated of, those things Are to be noted.
cc p-acp dt n2, p-acp vvg cst pns32 vbdr dt n2 pns31 vvd pp-f a-acp. av vvg n2 c-acp pns32 vbr av vvn pp-f, d n2 vbr pc-acp vbi vvn.
(17) doctrine (DIV2)
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First, that Magistrates are an ordinance of men; and so they are in diuers respects; because magistracy is a thing proper to men.
First, that Magistrates Are an Ordinance of men; and so they Are in diverse respects; Because magistracy is a thing proper to men.
ord, cst n2 vbr dt n1 pp-f n2; cc av pns32 vbr p-acp j n2; c-acp n1 vbz dt n1 j p-acp n2.
(17) doctrine (DIV2)
2406
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Secondly, in respect of the end, because it is ordained for the good of men.
Secondly, in respect of the end, Because it is ordained for the good of men.
ord, p-acp n1 pp-f dt n1, c-acp pn31 vbz vvn p-acp dt j pp-f n2.
(17) doctrine (DIV2)
2406
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Thirdly, because the choise of the kind of Magistrates hath beene for the most part left vnto men:
Thirdly, Because the choice of the kind of Magistrates hath been for the most part left unto men:
ord, c-acp dt n1 pp-f dt n1 pp-f n2 vhz vbn p-acp dt av-ds n1 vvn p-acp n2:
(17) doctrine (DIV2)
2406
Image 10
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for God hath not tyed all nations to a kind of gouernment, but left thē for the most part free:
for God hath not tied all Nations to a kind of government, but left them for the most part free:
c-acp np1 vhz xx vvn d n2 p-acp dt n1 pp-f n1, cc-acp vvd pno32 p-acp dt av-ds n1 j:
(17) doctrine (DIV2)
2406
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and therefore some gouerned by Kings, some by Emperours, some by Consuls, some by Dukes, som by Princes or Earles or the like.
and Therefore Some governed by Kings, Some by emperors, Some by Consuls, Some by Dukes, Some by Princes or Earls or the like.
cc av d vvn p-acp n2, d p-acp n2, d p-acp n2, d p-acp n2, d p-acp n2 cc n2 cc dt j.
(17) doctrine (DIV2)
2406
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Fourthly, because in the newe Testament Christ did not at al imploy himselfe in settling any order for the corporall gouernment of his Church in this world, it being specially his intent for the raising of his spiritual kingdom,
Fourthly, Because in the new Testament christ did not At all employ himself in settling any order for the corporal government of his Church in this world, it being specially his intent for the raising of his spiritual Kingdom,
ord, c-acp p-acp dt j n1 np1 vdd xx p-acp d vvb px31 p-acp vvg d n1 p-acp dt j n1 pp-f po31 n1 p-acp d n1, pn31 vbg av-j po31 n1 p-acp dt n-vvg pp-f po31 j n1,
(17) doctrine (DIV2)
2406
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and the ordering of the gouernment that cōcerned the soules of men and their full subiection.
and the ordering of the government that concerned the Souls of men and their full subjection.
cc dt n-vvg pp-f dt n1 cst vvd dt n2 pp-f n2 cc po32 j n1.
(17) doctrine (DIV2)
2406
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Only wee must take heed of one sinne heere, and that is, that wee conceiue not, the Magistrates are mans ordinance,
Only we must take heed of one sin Here, and that is, that we conceive not, the Magistrates Are men Ordinance,
j pns12 vmb vvi n1 pp-f crd n1 av, cc d vbz, cst pns12 vvb xx, dt n2 vbr ng1 n1,
(17) doctrine (DIV2)
2406
Image 10
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as if man appointed or ordained or inuented them, for that is contrary to express Scripture:
as if man appointed or ordained or invented them, for that is contrary to express Scripture:
c-acp cs n1 vvn cc vvn cc vvd pno32, c-acp d vbz j-jn p-acp j n1:
(17) doctrine (DIV2)
2406
Image 10
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howsoeuer, or in what respect we are bound, is to be distinctly considered. For, mans lawes doo not binde as God's Lawes doo:
howsoever, or in what respect we Are bound, is to be distinctly considered. For, men laws do not bind as God's Laws do:
c-acp, cc p-acp r-crq n1 pns12 vbr vvn, vbz pc-acp vbi av-j vvn. p-acp, ng1 n2 vdi xx vvi p-acp npg1 n2 vdb:
(17) doctrine (DIV2)
2423
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that calles all those earthly powers Gods ordinance: they are by diuine Institution, Rom. 13.1, 2, 3. Pro. 8.15. 2. Chro. 19.6. Dan. 4.14, 22. Ob. Hos. 8.4. it is said, They made them a King, but not by mee.
that calls all those earthly Powers God's Ordinance: they Are by divine Institution, Rom. 13.1, 2, 3. Pro 8.15. 2. Chro 19.6. Dan. 4.14, 22. Ob. Hos. 8.4. it is said, They made them a King, but not by me.
cst vvz d d j n2 npg1 n1: pns32 vbr p-acp j-jn n1, np1 crd, crd, crd np1 crd. crd np1 crd. np1 crd, crd np1 np1 crd. pn31 vbz vvn, pns32 vvd pno32 dt n1, cc-acp xx p-acp pno11.
(17) doctrine (DIV2)
2406
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Sol. God disclaimes not the ordinance:Sol. God disclaims not the Ordinance:
np1 np1 vvz xx dt n1:
(17) doctrine (DIV2)
2408
Image 10
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for hee himselfe had appointed Ieroboam to bee King (of whome the Prophet speaketh) but hee disclaimes the manner or the choise of him as it was done by the Prophet, which chose him in a mutinie and without respect to Gods will.
for he himself had appointed Jeroboam to be King (of whom the Prophet speaks) but he disclaims the manner or the choice of him as it was done by the Prophet, which chosen him in a mutiny and without respect to God's will.
c-acp pns31 px31 vhd vvn np1 pc-acp vbi n1 (pp-f ro-crq dt n1 vvz) cc-acp pns31 vvz dt n1 cc dt n1 pp-f pno31 c-acp pn31 vbds vdn p-acp dt n1, r-crq vvd pno31 p-acp dt n1 cc p-acp n1 p-acp n2 vmb.
(17) doctrine (DIV2)
2408
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Ob. Nimrod was the first that brought in Magistracy, and hee is taxed for it in Gen ▪ 10.9. Ans. The words are, Nimrod was a mighty hunter before the Lord. Ob. Nimrod was the First that brought in Magistracy, and he is taxed for it in Gen ▪ 10.9. Ans. The words Are, Nimrod was a mighty hunter before the Lord.
np1 np1 vbds dt ord cst vvd p-acp n1, cc pns31 vbz vvn p-acp pn31 p-acp fw-la ▪ crd. np1 dt n2 vbr, np1 vbds dt j n1 p-acp dt n1.
(17) doctrine (DIV2)
2409
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Now these words haue beene interpreted either properly thus:
Now these words have been interpreted either properly thus:
av d n2 vhb vbn vvn av-d av-j av:
(17) doctrine (DIV2)
2410
Image 10
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Hee was a hunter of beasts before the Lord, that is, which beasts he would sacrifice before the Lord,
He was a hunter of beasts before the Lord, that is, which beasts he would sacrifice before the Lord,
pns31 vbds dt n1 pp-f n2 p-acp dt n1, cst vbz, r-crq n2 pns31 vmd vvi p-acp dt n1,
(17) doctrine (DIV2)
2410
Image 10
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or metaphorically, that he was the first, that set vp Monarches of the thraldome, appointing lawes and a forme of gouernment:
or metaphorically, that he was the First, that Set up Monarchs of the thraldom, appointing laws and a Form of government:
cc av-j, cst pns31 vbds dt ord, cst vvd a-acp n2 pp-f dt n1, vvg n2 cc dt n1 pp-f n1:
(17) doctrine (DIV2)
2410
Image 10
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and this hee did by instinct from God, for the protection of the Church and Common wealth, against the iniuries of those that dwelt neere them.
and this he did by instinct from God, for the protection of the Church and Common wealth, against the injuries of those that dwelled near them.
cc d pns31 vdd p-acp n1 p-acp np1, p-acp dt n1 pp-f dt n1 cc j n1, p-acp dt n2 pp-f d cst vvd av-j pno32.
(17) doctrine (DIV2)
2410
Image 10
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Secondly, say that hee is in these words condemned, as a hunter, that is a tyrant,
Secondly, say that he is in these words condemned, as a hunter, that is a tyrant,
ord, vvb cst pns31 vbz p-acp d n2 vvn, c-acp dt n1, cst vbz dt n1,
(17) doctrine (DIV2)
2411
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as the word is taken, Lament. 3.5. Ierem. 16.16. Ezech. 32.30. &c, and that it is added, Before the Lord, to note, that hee did oppresse men by manifest violence openly, shaking off all feare euen of God himselfe;
as the word is taken, Lament. 3.5. Jeremiah 16.16. Ezekiel 32.30. etc., and that it is added, Before the Lord, to note, that he did oppress men by manifest violence openly, shaking off all Fear even of God himself;
c-acp dt n1 vbz vvn, vvb. crd. np1 crd. np1 crd. av, cc cst pn31 vbz vvn, p-acp dt n1, pc-acp vvi, cst pns31 vdd vvi n2 p-acp j n1 av-j, vvg a-acp d n1 av pp-f np1 px31;
(17) doctrine (DIV2)
2411
Image 10
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yet it followes not, that his power was not of God: the manner of getting it, was euill, but the power was good.
yet it follows not, that his power was not of God: the manner of getting it, was evil, but the power was good.
av pn31 vvz xx, cst po31 n1 vbds xx pp-f np1: dt n1 pp-f vvg pn31, vbds j-jn, cc-acp dt n1 vbds j.
(17) doctrine (DIV2)
2411
Image 10
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Thirdly, it wil not follow, that Magistracy is euil, or not of God, because it had an ill beginning,
Thirdly, it will not follow, that Magistracy is evil, or not of God, Because it had an ill beginning,
ord, pn31 vmb xx vvi, cst n1 vbz j-jn, cc xx pp-f np1, c-acp pn31 vhd dt j-jn n1,
(17) doctrine (DIV2)
2412
Image 10
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if it were graunted, that it did begin in Nimrod :
if it were granted, that it did begin in Nimrod:
cs pn31 vbdr vvn, cst pn31 vdd vvi p-acp np1:
(17) doctrine (DIV2)
2412
Image 10
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For so the translation of Ioseph into Aegypt, and the Kingdome of Saul, and Ieroboam, &c. should bee euill, and not of God: for they had ill beginnings.
For so the Translation of Ioseph into Egypt, and the Kingdom of Saul, and Jeroboam, etc. should be evil, and not of God: for they had ill beginnings.
c-acp av dt n1 pp-f np1 p-acp np1, cc dt n1 pp-f np1, cc np1, av vmd vbi j-jn, cc xx pp-f np1: c-acp pns32 vhd j-jn n2.
(17) doctrine (DIV2)
2412
Image 10
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But lastly, I answer, that Nimrod was not the first beginner of authority, or power, or gouernment, though hee were of that kind of gouernours:
But lastly, I answer, that Nimrod was not the First beginner of Authority, or power, or government, though he were of that kind of Governors:
p-acp ord, pns11 vvb, cst np1 vbds xx dt ord n1 pp-f n1, cc n1, cc n1, cs pns31 vbdr pp-f d n1 pp-f n2:
(17) doctrine (DIV2)
2413
Image 10
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For there was a hunter both Ecclesiasticall and Ciuill before:
For there was a hunter both Ecclesiastical and Civil before:
c-acp a-acp vbds dt n1 d j cc j a-acp:
(17) doctrine (DIV2)
2413
Image 10
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Yea & there were citties in the world before, therefore there must needes bee gouernment and gouernours:
Yea & there were cities in the world before, Therefore there must needs be government and Governors:
uh cc a-acp vbdr n2 p-acp dt n1 a-acp, av pc-acp vmb av vbi n1 cc n2:
(17) doctrine (DIV2)
2413
Image 10
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Cain built a Citty, yea and God himselfe ordayned Magistracy after the floud, when hee said:Cain built a city, yea and God himself ordained Magistracy After the flood, when he said:
np1 vvd dt n1, uh cc np1 px31 vvn n1 p-acp dt n1, c-crq pns31 vvd:
(17) doctrine (DIV2)
2413
Image 10
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for, God's Lawes do binde not onely the outward man, but the inward man also, euen the very consciences, more distinctly and particularly.
for, God's Laws do bind not only the outward man, but the inward man also, even the very Consciences, more distinctly and particularly.
c-acp, npg1 n2 vdb vvi xx av-j dt j n1, cc-acp dt j n1 av, av-j dt j n2, av-dc av-j cc av-j.
(17) doctrine (DIV2)
2423
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By man shall his bloud bee shed, Genes. 9.6. In short; Nimrod was the author of the Babylonicall tyrannicall Monarchy: Not the authour of the Magistracy, or ciuill authority ouer others.By man shall his blood be shed, Genesis. 9.6. In short; Nimrod was the author of the Babylonical tyrannical Monarchy: Not the author of the Magistracy, or civil Authority over Others.
p-acp n1 vmb po31 n1 vbi vvn, zz. crd. p-acp j; np1 vbds dt n1 pp-f dt jp j n1: xx dt n1 pp-f dt n1, cc j n1 p-acp n2-jn.
(17) doctrine (DIV2)
2413
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Obiect. Many Kingdomes and officers are gotten by euill meanes. Solut. So many men get goods by vsurie, or robbery:Object. Many Kingdoms and Officers Are got by evil means. Solut So many men get goods by Usury, or robbery:
n1. d n2 cc n2 vbr vvn p-acp j-jn n2. np1 av d n2 vvi n2-j p-acp n1, cc n1:
(17) doctrine (DIV2)
2414
Image 10
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yet the things are of God. Obiect. But wee see, that Magistrates are chiefe, and set vp by men.
yet the things Are of God. Object. But we see, that Magistrates Are chief, and Set up by men.
av dt n2 vbr pp-f np1. n1. cc-acp pns12 vvb, cst n2 vbr j-jn, cc vvd a-acp p-acp n2.
(17) doctrine (DIV2)
2415
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Solut. So the fruits of the earth are gotten in by the labour and care of men, are they not therefore of God? Ministers are chosen of men:Solut So the fruits of the earth Are got in by the labour and care of men, Are they not Therefore of God? Ministers Are chosen of men:
np1 av dt n2 pp-f dt n1 vbr vvn p-acp p-acp dt n1 cc n1 pp-f n2, vbr pns32 xx av pp-f np1? ng1 vbr vvn pp-f n2:
(17) doctrine (DIV2)
2417
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Is not their calling therefore of God? Second causes doe not exclude the first.
Is not their calling Therefore of God? Second Causes do not exclude the First.
vbz xx po32 n-vvg av pp-f np1? np1 n2 vdb xx vvi dt ord.
(17) doctrine (DIV2)
2417
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To conclude, the Magistracy is the ordinance of men subiectiuely, as it is enioyed or borne by men, and obiectiuely as it is imployed amongst men,
To conclude, the Magistracy is the Ordinance of men subjectively, as it is enjoyed or born by men, and objectively as it is employed among men,
pc-acp vvi, dt n1 vbz dt n1 pp-f n2 av-j, p-acp pn31 vbz vvn cc vvn p-acp n2, cc av-j c-acp pn31 vbz vvn p-acp n2,
(17) doctrine (DIV2)
2418
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and in respect of the end, as it is for the good of men.
and in respect of the end, as it is for the good of men.
cc p-acp n1 pp-f dt n1, c-acp pn31 vbz p-acp dt j pp-f n2.
(17) doctrine (DIV2)
2418
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But the true word Creation or Ordinance shewes, it is Gods work, or institution or appointment. But the true word Creation or Ordinance shows, it is God's work, or Institution or appointment.
p-acp dt j n1 n1 cc n1 vvz, pn31 vbz ng1 n1, cc n1 cc n1.
(17) doctrine (DIV2)
2418
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Secondly, it is to bee noted, that wee are bound to submit our selues to the ordinances, that is, to the office, or calling, or authority:
Secondly, it is to be noted, that we Are bound to submit our selves to the ordinances, that is, to the office, or calling, or Authority:
ord, pn31 vbz pc-acp vbi vvn, cst pns12 vbr vvn pc-acp vvi po12 n2 p-acp dt n2, cst vbz, p-acp dt n1, cc vvg, cc n1:
(17) doctrine (DIV2)
2419
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hee doth not mention the persons so much as the calling; because oftentimes there is found in the persons vices, and some causes of not obeying:
he does not mention the Persons so much as the calling; Because oftentimes there is found in the Persons vices, and Some Causes of not obeying:
pns31 vdz xx vvi dt n2 av av-d c-acp dt n-vvg; c-acp av pc-acp vbz vvn p-acp dt n2 n2, cc d n2 pp-f xx vvg:
(17) doctrine (DIV2)
2419
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but in such againe, wee must not consider the person, but the ordinance, or calling it selfe.
but in such again, we must not Consider the person, but the Ordinance, or calling it self.
cc-acp p-acp d av, pns12 vmb xx vvi dt n1, cc-acp dt n1, cc vvg pn31 n1.
(17) doctrine (DIV2)
2419
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Thirdly, wee must submit our selues to their ordinances, that is, to all sorts of Magistrates.
Thirdly, we must submit our selves to their ordinances, that is, to all sorts of Magistrates.
ord, pns12 vmb vvi po12 n2 p-acp po32 n2, cst vbz, p-acp d n2 pp-f n2.
(17) doctrine (DIV2)
2420
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Now all Magistrates may bee distinguished, either in respect of 1. Iurisdiction, 2. or Religion, 3. or Obiects, 4. or Affaires, 5. or Office, 6. or Adiuncts, 7. or Dignitie. First, in respect of Iurisdiction :
Now all Magistrates may be distinguished, either in respect of 1. Jurisdiction, 2. or Religion, 3. or Objects, 4. or Affairs, 5. or Office, 6. or Adjuncts, 7. or Dignity. First, in respect of Jurisdiction:
av d n2 vmb vbi vvn, av-d p-acp n1 pp-f crd n1, crd cc n1, crd cc n2, crd cc n2, crd cc n1, crd cc n2, crd cc n1. ord, p-acp n1 pp-f n1:
(17) doctrine (DIV2)
2420
Image 10
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some are superiour, that they haue none aboue them but God;
Some Are superior, that they have none above them but God;
d vbr j-jn, cst pns32 vhb pix p-acp pno32 p-acp np1;
(17) doctrine (DIV2)
2420
Image 10
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as Emperor, King, Dictator, Senate, &c. or inferiour, which is appointed by the superiour, as are all inferiour Gouernours, and Officers. Secondly, in respect of Religion ; some are beleeuers, as Dauid :
as Emperor, King, Dictator, Senate, etc. or inferior, which is appointed by the superior, as Are all inferior Governors, and Officers. Secondly, in respect of Religion; Some Are believers, as David:
c-acp n1, n1, n1, n1, av cc j-jn, r-crq vbz vvn p-acp dt j-jn, c-acp vbr d j-jn n2, cc n2. ord, p-acp n1 pp-f n1; d vbr n2, c-acp np1:
(17) doctrine (DIV2)
2420
Image 10
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some infidels, and so are either such as persecute Religion, as Herod, Iulian : or tolerate it, as Traiane. Thirdly, in respect of Obiects, some are Togati, Gouernours: some are Armati, Marshall men.
Some Infidels, and so Are either such as persecute Religion, as Herod, Iulian: or tolerate it, as Trajan. Thirdly, in respect of Objects, Some Are Togati, Governors: Some Are Armati, Marshal men.
d n2, cc av vbr d d c-acp vvi n1, c-acp np1, np1: cc vvi pn31, c-acp np1. ord, p-acp n1 pp-f n2, d vbr np1, n2: d vbr np1, j n2.
(17) doctrine (DIV2)
2420
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Fourthly, in respect of Businesse, some are Councellors, some Senators, some Iudges, &c. Fiftly, in respect of Office, some are NONLATINALPHABET, Law-giuers:
Fourthly, in respect of Business, Some Are Councillors, Some Senators, Some Judges, etc. Fifty, in respect of Office, Some Are, Lawgivers:
ord, p-acp n1 pp-f n1, d vbr n2, d n2, d n2, av ord, p-acp n1 pp-f n1, d vbr, n2:
(17) doctrine (DIV2)
2420
Image 10
7064
some are NONLATINALPHABET, Law-keepers, as Iustices, and the like.
Some Are, Lawkeepers, as Justices, and the like.
d vbr, n2, c-acp n2, cc dt j.
(17) doctrine (DIV2)
2420
Image 10
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Men ought to submit themselues in these cases following;
Men ought to submit themselves in these cases following;
n2 vmd pc-acp vvi px32 p-acp d n2 vvg;
(17) doctrine (DIV2)
2427
Image 10
7065
Sixtly, in respect of Adiuncts, some are lawfull, and iust, and good Magistrates, who come by their power by lawfull election or succession, and doe exercise it well:
Sixty, in respect of Adjuncts, Some Are lawful, and just, and good Magistrates, who come by their power by lawful election or succession, and do exercise it well:
ord, p-acp n1 pp-f n2, d vbr j, cc j, cc j n2, r-crq vvb p-acp po32 n1 p-acp j n1 cc n1, cc vdb vvi pn31 av:
(17) doctrine (DIV2)
2420
Image 10
7066
others are vnlawfull, or bad Magistrates, as hauing, in respect of the manner, attained their places by vnlawfull meanes,
Others Are unlawful, or bad Magistrates, as having, in respect of the manner, attained their places by unlawful means,
ng2-jn vbr j, cc j n2, c-acp vhg, p-acp n1 pp-f dt n1, vvd po32 n2 p-acp j n2,
(17) doctrine (DIV2)
2420
Image 10
7067
or doe exercise their authoritie with cruelty or partiality, or the like. Seuenthly, in respect of Dignity, some haue dignity, and not authority;
or do exercise their Authority with cruelty or partiality, or the like. Seuenthly, in respect of Dignity, Some have dignity, and not Authority;
cc vdb vvi po32 n1 p-acp n1 cc n1, cc dt j. crd, p-acp n1 pp-f n1, d vhb n1, cc xx n1;
(17) doctrine (DIV2)
2420
Image 10
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as such as enioy the titles of Dukes, Earles, Lords, Knights, Esquires, or Gentlemen:
as such as enjoy the titles of Dukes, Earls, lords, Knights, Esquires, or Gentlemen:
c-acp d c-acp vvi dt n2 pp-f n2, n2, n2, n2, n2, cc n2:
(17) doctrine (DIV2)
2420
Image 10
7069
Some haue Dignity, and Authority also, as such of any of the former kinde, or the like,
some have Dignity, and authority also, as such of any of the former kind, or the like,
d vhb n1, cc n1 av, c-acp d pp-f d pp-f dt j n1, cc dt j,
(17) doctrine (DIV2)
2420
Image 10
7070
as are likewise called to any office of rule and gouernment, or seruice:
as Are likewise called to any office of Rule and government, or service:
c-acp vbr av vvn p-acp d n1 pp-f n1 cc n1, cc n1:
(17) doctrine (DIV2)
2420
Image 10
7071
Now we must be subiect, not alone to the King or superior, but to gouernours vnder them, as the Text shewes:
Now we must be Subject, not alone to the King or superior, but to Governors under them, as the Text shows:
av pns12 vmb vbi j-jn, xx av-j p-acp dt n1 cc j-jn, cc-acp p-acp n2 p-acp pno32, c-acp dt n1 vvz:
(17) doctrine (DIV2)
2420
Image 10
7072
We must be subiect to Princes that are infidels, as well as to Christian Princes; for such were the Magistrates for the most part, when the Apostles writ:
We must be Subject to Princes that Are Infidels, as well as to Christian Princes; for such were the Magistrates for the most part, when the Apostles writ:
pns12 vmb vbi j-jn p-acp n2 cst vbr n2, c-acp av c-acp p-acp njp n2; p-acp d vbdr dt n2 p-acp dt av-ds n1, c-crq dt n2 vvn:
(17) doctrine (DIV2)
2420
Image 10
7073
So wee must bee subiect to vnworthy, or vicious, or tyrannous Princes, as well as to godly and vertuous,
So we must be Subject to unworthy, or vicious, or tyrannous Princes, as well as to godly and virtuous,
av pns12 vmb vbi j-jn p-acp j, cc j, cc j n2, c-acp av c-acp p-acp j cc j,
(17) doctrine (DIV2)
2420
Image 10
7074
and louing Princes, which the word here translated Ordinance, imports: for it signifies creation, and so Magistracy is a creation in diuers respects.
and loving Princes, which the word Here translated Ordinance, imports: for it signifies creation, and so Magistracy is a creation in diverse respects.
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(17) doctrine (DIV2)
2420
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First, because God was the author of it, as hee was of the world. Secondly, because Magistrates are raised beyond expectation.
First, Because God was the author of it, as he was of the world. Secondly, Because Magistrates Are raised beyond expectation.
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(17) doctrine (DIV2)
2420
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Thirdly, because many times God, as a righteous Iudge, suffers many men to get into high places of honour and authority, that haue no worthinesse,
Thirdly, Because many times God, as a righteous Judge, suffers many men to get into high places of honour and Authority, that have no worthiness,
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(17) doctrine (DIV2)
2420
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or fitnes, or stuffe in them, more then hee would haue to rule or furnish it selfe:
or fitness, or stuff in them, more then he would have to Rule or furnish it self:
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(17) doctrine (DIV2)
2420
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euen to such Magistrates also must wee submit.
even to such Magistrates also must we submit.
av p-acp d n2 av vmb pns12 vvi.
(17) doctrine (DIV2)
2420
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Onely for the last distinction, there is a difference for such as excell onely for titles of dignity, and haue not authority:
Only for the last distinction, there is a difference for such as excel only for titles of dignity, and have not Authority:
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(17) doctrine (DIV2)
2420
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we must reuerence, and shew as ciuill respect vnto them, as belongs to their places: but wee are not bound to submit our selues to them by way of obedience;
we must Reverence, and show as civil respect unto them, as belongs to their places: but we Are not bound to submit our selves to them by Way of Obedience;
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(17) doctrine (DIV2)
2420
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for that is due onely to such as haue authority, as well as dignity. Thus of subiection to Magistrates:
for that is due only to such as have Authority, as well as dignity. Thus of subjection to Magistrates:
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(17) doctrine (DIV2)
2420
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subiection to the Lawes of Magistrates followes. Concerning the lawes and ordinances of Magistrates, two things may hence be gathered.
subjection to the Laws of Magistrates follows. Concerning the laws and ordinances of Magistrates, two things may hence be gathered.
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(17) doctrine (DIV2)
2421
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First, that wee must subiect our selues to such lawes and ordinances as men that are in authority doo make:
First, that we must Subject our selves to such laws and ordinances as men that Are in Authority do make:
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(17) doctrine (DIV2)
2423
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we are bound to this subiection, euen to mens lawes: that we are bound, the very words of the Text proue:
we Are bound to this subjection, even to men's laws: that we Are bound, the very words of the Text prove:
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(17) doctrine (DIV2)
2423
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The lawes of men binde onely the outward man properly: for, God reserueth the conscience of man onely to his owne command.
The laws of men bind only the outward man properly: for, God reserveth the conscience of man only to his own command.
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(17) doctrine (DIV2)
2423
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Now, whereas the Apostle saith, Rom. 13.5. We must obey Magistrates not onely for feare, but for conscience, it is thus to be vnderstood:
Now, whereas the Apostle Says, Rom. 13.5. We must obey Magistrates not only for Fear, but for conscience, it is thus to be understood:
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(17) doctrine (DIV2)
2423
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First, that men are not onely driuen to obedience of Magistrates for feare of punishment, but euen by their owne conscience, euer testifying, that they ought to obey them.
First, that men Are not only driven to Obedience of Magistrates for Fear of punishment, but even by their own conscience, ever testifying, that they ought to obey them.
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(17) doctrine (DIV2)
2423
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Secondly, that the conscience is bound to obey Magistrates by the vertue of God's Commandement, that requires this obedience of men, not simply in respect of the lawes of men.
Secondly, that the conscience is bound to obey Magistrates by the virtue of God's Commandment, that requires this Obedience of men, not simply in respect of the laws of men.
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(17) doctrine (DIV2)
2423
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Secondly, that we are bound to obey euery ordinance of man, that is, all sorts of lawes made by men. This needs explication:
Secondly, that we Are bound to obey every Ordinance of man, that is, all sorts of laws made by men. This needs explication:
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(17) doctrine (DIV2)
2424
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for, it is euident by diuers examples in Scripture, of godly men that haue refused to obey in some cases:
for, it is evident by diverse Examples in Scripture, of godly men that have refused to obey in Some cases:
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(17) doctrine (DIV2)
2424
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and the Apostles haue left a rule, Acts 5, that in some cases it is better to obey God, than man.
and the Apostles have left a Rule, Acts 5, that in Some cases it is better to obey God, than man.
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(17) doctrine (DIV2)
2424
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And therefore I would consider of it distinctly, in what things they haue no authority to command,
And Therefore I would Consider of it distinctly, in what things they have no Authority to command,
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(17) doctrine (DIV2)
2424
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and in what things they haue authority. For the first. In some cases Magistrates haue not authority:
and in what things they have Authority. For the First. In Some cases Magistrates have not Authority:
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(17) doctrine (DIV2)
2424
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and if they doo command, wee are not bound to obey.
and if they do command, we Are not bound to obey.
cc cs pns32 vdb vvi, pns12 vbr xx vvn pc-acp vvi.
(17) doctrine (DIV2)
2425
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For, euery Magistrate stands bound himself to look to it, that he transgress not in these cases:
For, every Magistrate Stands bound himself to look to it, that he transgress not in these cases:
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(17) doctrine (DIV2)
2425
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He is bound to the law of nature, as he is a man; and to the Law of God, as he is a Christian;
He is bound to the law of nature, as he is a man; and to the Law of God, as he is a Christian;
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(17) doctrine (DIV2)
2425
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and to the fundamentall Lawes of the Kingdome, as he is a Prince or Magistrate:
and to the fundamental Laws of the Kingdom, as he is a Prince or Magistrate:
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(17) doctrine (DIV2)
2425
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so that hee must make no lawes or ordinances against any of these Lawes, especially he may command nothing forbidden in God's Word,
so that he must make no laws or ordinances against any of these Laws, especially he may command nothing forbidden in God's Word,
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(17) doctrine (DIV2)
2425
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nor forbid any thing that is commanded in God's Word: some instances will be giuen afterwards. For the second.
nor forbid any thing that is commanded in God's Word: Some instances will be given afterwards. For the second.
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(17) doctrine (DIV2)
2425
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In what things they may make lawes, there is no question in these cases I now maintain: In what things they may make laws, there is no question in these cases I now maintain:
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(17) doctrine (DIV2)
2426
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as, If they make lawes in meere ciuill things for the good of the Common wealth, there is no doubt but we must obey:
as, If they make laws in mere civil things for the good of the Common wealth, there is no doubt but we must obey:
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(17) doctrine (DIV2)
2426
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the expresse words of the Text require our submission;
the express words of the Text require our submission;
dt j n2 pp-f dt n1 vvb po12 n1;
(17) doctrine (DIV2)
2426
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and so, if they make lawes to enioyne their subiection to do such things as are commanded by God in Scripture,
and so, if they make laws to enjoin their subjection to do such things as Are commanded by God in Scripture,
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(17) doctrine (DIV2)
2426
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or to forbid the dooing of such things as are expresly condemned in God's Word. There are other cases that haue been by men of diseased mindes doubted of:
or to forbid the doing of such things as Are expressly condemned in God's Word. There Are other cases that have been by men of diseased minds doubted of:
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(17) doctrine (DIV2)
2426
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but yet submission is by the Word of God required in them, as well as in other cases. For instance:
but yet submission is by the Word of God required in them, as well as in other cases. For instance:
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(17) doctrine (DIV2)
2427
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as first, in ciuill things, if mens lawes bee in some sort iniurious, as in matter of mens goods.
as First, in civil things, if men's laws be in Some sort injurious, as in matter of men's goods.
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(17) doctrine (DIV2)
2427
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A Prince makes lawes, to lay too heauy taxations vpon the subiect, yet the Subiect must submit:
A Prince makes laws, to lay too heavy taxations upon the Subject, yet the Subject must submit:
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(17) doctrine (DIV2)
2427
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and therfore the ten Tribes did sinfully, to refuse Rehoboam, and rebell against him for that reason.
and Therefore the ten Tribes did sinfully, to refuse Rehoboam, and rebel against him for that reason.
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(17) doctrine (DIV2)
2427
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If any obiect, that Naboth did not yeeld to Ahab when hee desired his Vineyard;
If any Object, that Naboth did not yield to Ahab when he desired his Vineyard;
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(17) doctrine (DIV2)
2427
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I answer, first, that some difference must be put between the occasions of Princes, I meane their desires, and their lawes:
I answer, First, that Some difference must be put between the occasions of Princes, I mean their Desires, and their laws:
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(17) doctrine (DIV2)
2427
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the inordinate desires of Princes are not alwaies necessary to bee fulfilled. Secondly, Naboth was tied by the Law of God, to keep his inheritance:
the inordinate Desires of Princes Are not always necessary to be fulfilled. Secondly, Naboth was tied by the Law of God, to keep his inheritance:
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(17) doctrine (DIV2)
2427
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for, God had tied euery man to keep his antient inheritance, and to marry within his Tribe, that so it might be cleerly manifest, of what stock the Messias should come, Leu. 25.23. Num. 36.7, 9. But this was an ordinance peculiar to the Iewish gouernment.
for, God had tied every man to keep his ancient inheritance, and to marry within his Tribe, that so it might be clearly manifest, of what stock the Messias should come, Leu. 25.23. Num. 36.7, 9. But this was an Ordinance peculiar to the Jewish government.
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(17) doctrine (DIV2)
2427
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Secondly, in Church-matters the Magistrate may command: and the Subiects must obey. Now, because many questions are moued about the Magistrates authority in Church-affairs, and about Church-men,
Secondly, in Church-matters the Magistrate may command: and the Subjects must obey. Now, Because many questions Are moved about the Magistrates Authority in Church affairs, and about Churchmen,
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(17) doctrine (DIV2)
2428
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therefore I will heer proceed distinctly, and shew first, what they cannot do about Religion; and then, what they may doo.
Therefore I will her proceed distinctly, and show First, what they cannot do about Religion; and then, what they may do.
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(17) doctrine (DIV2)
2428
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These things they cannot do, that is, they haue no power nor authority to meddle in them: as,
These things they cannot do, that is, they have no power nor Authority to meddle in them: as,
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(17) doctrine (DIV2)
2429
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First, the ciuill Magistrate hath no power nor authority to execute the office of the Church-Minister: First, the civil Magistrate hath no power nor Authority to execute the office of the Church-Minister:
ord, dt j n1 vhz dx n1 ccx n1 pc-acp vvi dt n1 pp-f dt j:
(17) doctrine (DIV2)
2430
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he may not preach in the Church, or administer the Sacraments, or execute the censures of the Church, Heb. 5.5. 1. Cor. 7.10.
he may not preach in the Church, or administer the Sacraments, or execute the censures of the Church, Hebrew 5.5. 1. Cor. 7.10.
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(17) doctrine (DIV2)
2430
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The presumption of Ieroboam and Vzziah heerin was punished, 1. Kings 13. 2. Chron. 26.
The presumption of Jeroboam and Uzziah herein was punished, 1. Kings 13. 2. Chronicles 26.
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(17) doctrine (DIV2)
2430
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Secondly, he hath no power to make lawes that shall binde men to beleeue his deuices,
Secondly, he hath no power to make laws that shall bind men to believe his devices,
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(17) doctrine (DIV2)
2431
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as matters of faith and doctrine: for, these things depend vpon the will of God, not of Princes.
as matters of faith and Doctrine: for, these things depend upon the will of God, not of Princes.
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(17) doctrine (DIV2)
2431
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Thirdly, he hath not power to bring-in any idolatrous seruice into the Church, as a part of God's worship, Esay 29.13. Mat. 15.19.
Thirdly, he hath not power to bringing any idolatrous service into the Church, as a part of God's worship, Isaiah 29.13. Mathew 15.19.
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(17) doctrine (DIV2)
2432
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And therefore Ieroboam was condemned for the Calues; and Ahab, for Baal ; and Ahaz, for the Altar of Damascus;
And Therefore Jeroboam was condemned for the Calves; and Ahab, for Baal; and Ahaz, for the Altar of Damascus;
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(17) doctrine (DIV2)
2432
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and all the kings, for the high places.
and all the Kings, for the high places.
cc d dt n2, p-acp dt j n2.
(17) doctrine (DIV2)
2432
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Fourthly, he hath no power to set-vp a Ministery in the Church, that, for the substance of the calling, was not instituted by Christ, Ephes. 4.11, 12. Heb. 5.5. All Ministers of the Gospell haue their mission from Christ.
Fourthly, he hath no power to setup a Ministry in the Church, that, for the substance of the calling, was not instituted by christ, Ephesians 4.11, 12. Hebrew 5.5. All Ministers of the Gospel have their mission from christ.
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(17) doctrine (DIV2)
2433
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For, it is certain, that in many things the Magistrates authority may and ought to bee extended in spirituall things for the good of the Subiect:
For, it is certain, that in many things the Magistrates Authority may and ought to be extended in spiritual things for the good of the Subject:
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(17) doctrine (DIV2)
2434
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and therefore, in respect of Religion, they are said to bee nursing fathers and nursing mothers.
and Therefore, in respect of Religion, they Are said to be nursing Father's and nursing mother's.
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(17) doctrine (DIV2)
2434
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The Apostle saith, Rom. 13.5, of the Magistrate, Hee is the Minister of God for thy good.
The Apostle Says, Rom. 13.5, of the Magistrate, He is the Minister of God for thy good.
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(17) doctrine (DIV2)
2434
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Now, the good of the Subiect is not onely a ciuill good, done ciuilly;
Now, the good of the Subject is not only a civil good, done civilly;
av, dt j pp-f dt n-jn vbz xx av-j dt j j, vdn av-j;
(17) doctrine (DIV2)
2434
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but done spiritually, a spirituall good, which is the greatest good of the Subiect, and therefore to bee most sought for by the Prince.
but done spiritually, a spiritual good, which is the greatest good of the Subject, and Therefore to be most sought for by the Prince.
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(17) doctrine (DIV2)
2434
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And as in respect of their ciuill good hee must prouide, that iustice may flourish in the Common-wealth:
And as in respect of their civil good he must provide, that Justice may flourish in the Commonwealth:
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(17) doctrine (DIV2)
2434
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so in respect of their spirituall good, he must prouide, that Religion may flourish in the Church: and to this end,
so in respect of their spiritual good, he must provide, that Religion may flourish in the Church: and to this end,
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(17) doctrine (DIV2)
2434
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First, he may, and ought by his lawes to enioyne the profession of the true Religion,
First, he may, and ought by his laws to enjoin the profession of the true Religion,
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(17) doctrine (DIV2)
2435
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and the confession of faith according to the Word of God.
and the Confessi of faith according to the Word of God.
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(17) doctrine (DIV2)
2435
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Secondly, he may, and ought to prouide to the vttermost of his power, that the Churches may be furnished with able Ministers,
Secondly, he may, and ought to provide to the uttermost of his power, that the Churches may be furnished with able Ministers,
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(17) doctrine (DIV2)
2436
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and that they likewise may haue power to call and ordaine other Ministers, and dispose, or depose, as may bee best for the good of the Church.
and that they likewise may have power to call and ordain other Ministers, and dispose, or depose, as may be best for the good of the Church.
cc cst pns32 av vmb vhi n1 pc-acp vvi cc vvi j-jn n2, cc vvi, cc vvi, c-acp vmb vbi av-js p-acp dt j pp-f dt n1.
(17) doctrine (DIV2)
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Thirdly, hee may, and ought to prouide by his Lawes, and order, that the Word of God may be sincerely and purely taught,
Thirdly, he may, and ought to provide by his Laws, and order, that the Word of God may be sincerely and purely taught,
ord, pns31 vmb, cc pi pc-acp vvi p-acp po31 n2, cc n1, cst dt n1 pp-f np1 vmb vbi av-j cc av-j vvn,
(17) doctrine (DIV2)
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and the Sacraments rightly administred, and the censures of the Church executed according to the Word.
and the Sacraments rightly administered, and the censures of the Church executed according to the Word.
cc dt n2 av-jn vvn, cc dt n2 pp-f dt n1 vvd vvg p-acp dt n1.
(17) doctrine (DIV2)
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Fourthly, hee may, and ought by his Lawes to forbid, and accordingly to punish blasphemies, heresies, Idolatry, Sacriledge, and the like.
Fourthly, he may, and ought by his Laws to forbid, and accordingly to Punish Blasphemies, heresies, Idolatry, Sacrilege, and the like.
ord, pns31 vmb, cc vmd p-acp po31 n2 pc-acp vvi, cc av-vvg pc-acp vvi n2, n2, n1, n1, cc dt j.
(17) doctrine (DIV2)
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Now that the godly Princes haue had power in these and the like cases about Religion, is plaine:
Now that the godly Princes have had power in these and the like cases about Religion, is plain:
av cst dt j n2 vhb vhn n1 p-acp d cc dt j n2 p-acp n1, vbz j:
(17) doctrine (DIV2)
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Moses by the appointment of God gaue order to Aaron and the people, in the busines of Religion:Moses by the appointment of God gave order to Aaron and the people, in the business of Religion:
np1 p-acp dt n1 pp-f np1 vvd n1 p-acp np1 cc dt n1, p-acp dt n1 pp-f n1:
(17) doctrine (DIV2)
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Iosuah appointes circumcision, Iosh. 5. proclaimes the Law of God, Iosua 8. Renewes the couenant with God, Iosh. 24. Dauid disposeth of the officers about the tabernacle, 1. Chron. 23. and brings home the ark, 2. King. 6. Salomon dedicated the temple:Joshua appoints circumcision, Joshua 5. proclaims the Law of God, Iosua 8. Renews the Covenant with God, Joshua 24. David Disposeth of the Officers about the tabernacle, 1. Chronicles 23. and brings home the Ark, 2. King. 6. Solomon dedicated the temple:
np1 vvz n1, np1 crd vvz dt n1 pp-f np1, np1 crd vvz dt n1 p-acp np1, np1 crd np1 vvz pp-f dt n2 p-acp dt n1, crd np1 crd cc vvz av-an dt n1, crd n1. crd np1 vvn dt n1:
(17) doctrine (DIV2)
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Asa the king made such a Law as this, that whosoeuer would not seek the God of Israel, should die:Asa the King made such a Law as this, that whosoever would not seek the God of Israel, should die:
np1 dt n1 vvd d dt n1 c-acp d, cst r-crq vmd xx vvi dt n1 pp-f np1, vmd vvi:
(17) doctrine (DIV2)
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Ezechias brake down the brazen Serpēt, 2. Kings 18. commanded the Priests to clense the Temple, 2. Chro. 29. and to celebrate the Passouer,Hezekiah brake down the brazen Serpent, 2. Kings 18. commanded the Priests to cleanse the Temple, 2. Chro 29. and to celebrate the Passover,
np1 vvd a-acp dt j n1, crd n2 crd vvd dt n2 pc-acp vvi dt n1, crd np1 crd cc p-acp vvi dt np1,
(17) doctrine (DIV2)
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the Magistrate meddles onely with the manner or the circumstances.
the Magistrate meddles only with the manner or the Circumstances.
dt n1 vvz av-j p-acp dt n1 cc dt n2.
(17) doctrine (DIV2)
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and commanded the Leuites to helpe the Priests, because the Priests were not then clean, 2. Chron. 30. Iosias destroied the idols, sent his Princes to see to the restoring of the House of God, appointed the Priests to their Ministeries in the Temple, &c. 2. Chron. 34. and 35. And whatsoeuer power the Princes had in the old Testament, the same power Christian Princes haue in the newe Testament.
and commanded the Levites to help the Priests, Because the Priests were not then clean, 2. Chronicles 30. Iosias destroyed the Idols, sent his Princes to see to the restoring of the House of God, appointed the Priests to their Ministeries in the Temple, etc. 2. Chronicles 34. and 35. And whatsoever power the Princes had in the old Testament, the same power Christian Princes have in the new Testament.
cc vvd dt np2 pc-acp vvi dt n2, c-acp dt n2 vbdr xx av j, crd np1 crd np1 vvd dt n2, vvd po31 n2 pc-acp vvi p-acp dt j-vvg pp-f dt n1 pp-f np1, vvd dt n2 p-acp po32 n2 p-acp dt n1, av crd np1 crd cc crd cc r-crq n1 dt n2 vhd p-acp dt j n1, dt d n1 np1 n2 vhb p-acp dt j n1.
(17) doctrine (DIV2)
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Many Testimonies might more be added.
Many Testimonies might more be added.
av-d n2 vmd n1 vbi vvn.
(17) doctrine (DIV2)
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Salomon deposed Abiathar: Iehosaphat sent his Princes to see that the Priests and Leuites did teach the Law of God in their cities: But these may suffice.Solomon deposed Abiathar: Jehoshaphat sent his Princes to see that the Priests and Levites did teach the Law of God in their cities: But these may suffice.
np1 vvn np1: np1 vvd po31 n2 pc-acp vvi cst dt n2 cc np1 vdd vvi dt n1 pp-f np1 p-acp po32 n2: cc-acp d vmb vvi.
(17) doctrine (DIV2)
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Quest. But may the Magistrate lawfully make or appoint any orders to bind the subiects about the worship of God?Quest. But may the Magistrate lawfully make or appoint any order to bind the Subjects about the worship of God?
n1. cc-acp vmb dt n1 av-j vvi cc vvi d n2 pc-acp vvi dt n2-jn p-acp dt n1 pp-f np1?
(17) doctrine (DIV2)
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Ans. The Magistrate may, and ought to determine the circumstāces of Gods worship, which are not determined in the Word, hee may not appoint any more duties as a worship to God,Ans. The Magistrate may, and ought to determine the Circumstances of God's worship, which Are not determined in the Word, he may not appoint any more duties as a worship to God,
np1 dt n1 vmb, cc pi pc-acp vvi dt n2 pp-f npg1 n1, r-crq vbr xx vvn p-acp dt n1, pns31 vmb xx vvi d dc n2 p-acp dt n1 p-acp np1,
(17) doctrine (DIV2)
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but as a keeper of the first Table.
but as a keeper of the First Table.
cc-acp c-acp dt n1 pp-f dt ord n1.
(17) doctrine (DIV2)
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Hee may giue order for the circumstances in or about the doing of religious duties in the church:
He may give order for the Circumstances in or about the doing of religious duties in the Church:
pns31 vmb vvi n1 p-acp dt n2 p-acp cc a-acp dt vdg pp-f j n2 p-acp dt n1:
(17) doctrine (DIV2)
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as, he may appoint the time, place, and outward forme of praier, administration of the Sacraments, fasting, almes or the like.
as, he may appoint the time, place, and outward Form of prayer, administration of the Sacraments, fasting, alms or the like.
c-acp, pns31 vmb vvi dt n1, n1, cc j n1 pp-f n1, n1 pp-f dt n2, vvg, n2 cc dt j.
(17) doctrine (DIV2)
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These things must not be done tumultuously, or confusedly, but in order, and that order the Magistrate may prescribe.
These things must not be done tumultuously, or confusedly, but in order, and that order the Magistrate may prescribe.
np1 n2 vmb xx vbi vdn av-j, cc av-vvn, cc-acp p-acp n1, cc d n1 dt n1 vmb vvi.
(17) doctrine (DIV2)
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All actions about Gods worship are of two sorts:
All actions about God's worship Are of two sorts:
d n2 p-acp npg1 n1 vbr pp-f crd n2:
(17) doctrine (DIV2)
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some differ not from the worship it selfe, but are things, that God especially looketh at in his worship, such as is the purity and sanctity of the heart: Some differ not from the worship it self, but Are things, that God especially looks At in his worship, such as is the purity and sanctity of the heart:
d vvb xx p-acp dt n1 pn31 n1, cc-acp vbr n2, cst np1 av-j vvz p-acp p-acp po31 n1, d c-acp vbz dt n1 cc n1 pp-f dt n1:
(17) doctrine (DIV2)
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some belong to the worship of God, as helpes and instruments for the better performing, or declaring of that worship.
Some belong to the worship of God, as helps and Instruments for the better performing, or declaring of that worship.
d vvb p-acp dt n1 pp-f np1, c-acp n2 cc n2 p-acp dt jc n-vvg, cc vvg pp-f d n1.
(17) doctrine (DIV2)
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The first sort of actions must bee prescribed onely by God: who onely can giue, what hee requires;
The First sort of actions must be prescribed only by God: who only can give, what he requires;
dt ord n1 pp-f n2 vmb vbi vvn av-j p-acp np1: r-crq av-j vmb vvi, r-crq pns31 vvz;
(17) doctrine (DIV2)
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and of this sort, whatsoeuer is not cōmanded, is forbidden: no man may adde, or take away, or change in these things.
and of this sort, whatsoever is not commanded, is forbidden: no man may add, or take away, or change in these things.
cc pp-f d n1, r-crq vbz xx vvn, vbz vvn: dx n1 vmb vvi, cc vvb av, cc vvi p-acp d n2.
(17) doctrine (DIV2)
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The second, sort are not all of a kinde neither. For some are necessary in respect of the being of them;
The second, sort Are not all of a kind neither. For Some Are necessary in respect of thee being of them;
dt ord, n1 vbr xx d pp-f dt n1 av-dx. p-acp d vbr j p-acp n1 pp-f pno32 vbg pp-f pno32;
(17) doctrine (DIV2)
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as, that there should bee Churches, marriages, or that the Sacraments should bee administred, &c. and these also must bee instituted of God onely: as, that there should be Churches, marriages, or that the Sacraments should be administered, etc. and these also must be instituted of God only:
a-acp, cst a-acp vmd vbi n2, n2, cc cst dt n2 vmd vbi vvn, av cc d av vmb vbi vvn pp-f np1 av-j:
(17) doctrine (DIV2)
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but some are contingents, and belong to the manner, how or when, as may best agree to the condition of each particular Church.
but Some Are contingents, and belong to the manner, how or when, as may best agree to the condition of each particular Church.
cc-acp d vbr n2, cc vvi p-acp dt n1, c-crq cc c-crq, c-acp vmb av-js vvi p-acp dt n1 pp-f d j n1.
(17) doctrine (DIV2)
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Now, these last God hath left to the Church, and so to the Christian Magistrate to dispose of,
Now, these last God hath left to the Church, and so to the Christian Magistrate to dispose of,
av, d ord np1 vhz vvn p-acp dt n1, cc av p-acp dt njp n1 pc-acp vvi pp-f,
(17) doctrine (DIV2)
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so as God's truth, Christian simplicity, or publick edification be not hindred or violated.
so as God's truth, Christian simplicity, or public edification be not hindered or violated.
av c-acp npg1 n1, np1 n1, cc j n1 vbb xx vvn cc vvn.
(17) doctrine (DIV2)
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But may Magistrates, by their owne authority, bring into the Church things, that for matter or manner were neuer appointed by God,
But may Magistrates, by their own Authority, bring into the Church things, that for matter or manner were never appointed by God,
cc-acp vmb n2, p-acp po32 d n1, vvb p-acp dt n1 n2, cst p-acp n1 cc n1 vbdr av-x vvn p-acp np1,
(17) doctrine (DIV2)
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and so enioine their owne inuentions to bee obserued by the Subiect? Ans. Inuentions of men are of diuerse sorts: for,
and so enjoin their own Inventions to be observed by the Subject? Ans. Inventions of men Are of diverse sorts: for,
cc av vvb po32 d n2 pc-acp vbi vvn p-acp dt n-jn? np1 n2 pp-f n2 vbr pp-f j n2: c-acp,
(17) doctrine (DIV2)
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First, some are impious, and contrary to the Word of God in their owne nature;
First, Some Are impious, and contrary to the Word of God in their own nature;
ord, d vbr j, cc j-jn p-acp dt n1 pp-f np1 p-acp po32 d n1;
(17) doctrine (DIV2)
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such as are, The inuocation of Saints, selling of Masses and Indulgences, the forbidding of marriage and meats, making of Images, consecration of Altars, the vse of holy water, praier for the dead, monasticall vowes, worship of reliques, the exalting of one Bishop to bee ouer all the world, and such like: these may not be commanded:
such as Are, The invocation of Saints, selling of Masses and Indulgences, the forbidding of marriage and Meats, making of Images, consecration of Altars, the use of holy water, prayer for the dead, monastical vows, worship of Relics, the exalting of one Bishop to be over all the world, and such like: these may not be commanded:
d c-acp vbr, dt n1 pp-f n2, vvg pp-f n2 cc n2, dt vvg pp-f n1 cc n2, vvg pp-f n2, n1 pp-f n2, dt n1 pp-f j n1, n1 p-acp dt j, j n2, n1 pp-f n2, dt n-vvg pp-f crd n1 pc-acp vbi p-acp d dt n1, cc d av-j: d vmb xx vbi vvn:
(17) doctrine (DIV2)
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they are the leauen of Pharises, and will spoil all, and therefore may not be brought-in by any authority.
they Are the leaven of Pharisees, and will spoil all, and Therefore may not be brought-in by any Authority.
pns32 vbr dt n1 pp-f np1, cc vmb vvi d, cc av vmb xx vbi j p-acp d n1.
(17) doctrine (DIV2)
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Secondly, other inuentions of men there are that concern only things that in their owne nature are indifferent,
Secondly, other Inventions of men there Are that concern only things that in their own nature Are indifferent,
ord, j-jn n2 pp-f n2 pc-acp vbr cst vvb av-j n2 cst p-acp po32 d n1 vbr j,
(17) doctrine (DIV2)
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neither commanded nor forbidden of God: in these the Magistrate hath power to command, but yet not an absolute power:
neither commanded nor forbidden of God: in these the Magistrate hath power to command, but yet not an absolute power:
av-dx vvd ccx vvn pp-f np1: p-acp d dt n1 vhz n1 pc-acp vvi, cc-acp av xx dt j n1:
(17) doctrine (DIV2)
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for, he may offend in commanding; and Subiects may offend in obeying. And therefore I distinguish thus:
for, he may offend in commanding; and Subjects may offend in obeying. And Therefore I distinguish thus:
c-acp, pns31 vmb vvi p-acp vvg; cc n2-jn vmb vvi p-acp vvg. cc av pns11 vvb av:
(17) doctrine (DIV2)
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If the Magistrate command things indifferent in their owne nature to be vsed, and professe, that hee requires them with opinion of worship, holinesse,
If the Magistrate command things indifferent in their own nature to be used, and profess, that he requires them with opinion of worship, holiness,
cs dt n1 vvb n2 j p-acp po32 d n1 pc-acp vbi vvn, cc vvi, cst pns31 vvz pno32 p-acp n1 pp-f n1, n1,
(17) doctrine (DIV2)
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or merit, or necessity to saluation, then the Magistrate sinnes in so commanding, and the Subiect sinnes in obeying:
or merit, or necessity to salvation, then the Magistrate Sins in so commanding, and the Subject Sins in obeying:
cc n1, cc n1 p-acp n1, cs dt n1 n2 p-acp av vvg, cc dt j-jn n2 p-acp vvg:
(17) doctrine (DIV2)
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but, if the Magistrate command things to bee vsed which in their owne nature are indifferent,
but, if the Magistrate command things to be used which in their own nature Are indifferent,
cc-acp, cs dt n1 vvb n2 pc-acp vbi vvn r-crq p-acp po32 d n1 vbr j,
(17) doctrine (DIV2)
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and professe to disclaim the opinion of holinesse, worship, merit, or necessity, then it is lawfull to obey his commandements in such cases.
and profess to disclaim the opinion of holiness, worship, merit, or necessity, then it is lawful to obey his Commandments in such cases.
cc vvb pc-acp vvi dt n1 pp-f n1, n1, n1, cc n1, cs pn31 vbz j pc-acp vvi po31 n2 p-acp d n2.
(17) doctrine (DIV2)
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So then, traditions brought-in with an opinion of necessity, &c. are vnlawfull: but traditions brought-in for order and decorum, are lawfull, 1. Cor. 14.40. and this is apparant.
So then, traditions brought-in with an opinion of necessity, etc. Are unlawful: but traditions brought-in for order and decorum, Are lawful, 1. Cor. 14.40. and this is apparent.
av av, n2 j p-acp dt n1 pp-f n1, av vbr j: cc-acp n2 j p-acp n1 cc n1, vbr j, crd np1 crd. cc d vbz j.
(17) doctrine (DIV2)
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For, if God haue left the ordering of things indifferent, to men, why may not Magistrates appoint that order? And if Christians may take-in or bring vp customes in the time of God's worship,
For, if God have left the ordering of things indifferent, to men, why may not Magistrates appoint that order? And if Christians may take-in or bring up customs in the time of God's worship,
p-acp, cs np1 vhb vvn dt n-vvg pp-f n2 j, p-acp n2, q-crq vmb xx n2 vvi d n1? cc cs np1 vmb j cc vvi a-acp n2 p-acp dt n1 pp-f npg1 n1,
(17) doctrine (DIV2)
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why may not the Magistrate doo it by his authority? If Christians may make an order for what garments women should wear on their heads in the time of God's worship,
why may not the Magistrate do it by his Authority? If Christians may make an order for what garments women should wear on their Heads in the time of God's worship,
q-crq vmb xx dt n1 vdi pn31 p-acp po31 n1? cs np1 vmb vvi dt n1 p-acp r-crq n2 n2 vmd vvi p-acp po32 n2 p-acp dt n1 pp-f npg1 n1,
(17) doctrine (DIV2)
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why may not the Magistrate make an order, what garments Ministers should weare in the time of God's worship? If subiects may of their owne heads appoint a feast of their owne making, at the time of God's feast,
why may not the Magistrate make an order, what garments Ministers should wear in the time of God's worship? If Subjects may of their own Heads appoint a feast of their own making, At the time of God's feast,
q-crq vmb xx dt n1 vvb dt n1, r-crq n2 n2 vmd vvi p-acp dt n1 pp-f npg1 n1? cs n2-jn n1 pp-f po32 d n2 vvi dt n1 pp-f po32 d vvg, p-acp dt n1 pp-f npg1 n1,
(17) doctrine (DIV2)
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as they did their loue-feasts in the Primitiue Church, and withall appointed the action or gesture of kissing one another;
as they did their love-feasts in the Primitive Church, and withal appointed the actium or gesture of kissing one Another;
c-acp pns32 vdd po32 n2 p-acp dt j n1, cc av vvd dt n1 cc n1 pp-f vvg pi j-jn;
(17) doctrine (DIV2)
2446
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why may not the Magistrate by his authority bring in an action or gesture, it being such a gesture as God hath neither commanded nor forbidden? Finally,
why may not the Magistrate by his Authority bring in an actium or gesture, it being such a gesture as God hath neither commanded nor forbidden? Finally,
q-crq vmb xx dt n1 p-acp po31 n1 vvi p-acp dt n1 cc n1, pn31 vbg d dt n1 c-acp np1 vhz dx vvd ccx vvn? av-j,
(17) doctrine (DIV2)
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if in things indifferent, a priuat man may vse things indifferent of his owne head,
if in things indifferent, a private man may use things indifferent of his own head,
cs p-acp n2 j, dt j n1 vmb vvi n2 j pp-f po31 d n1,
(17) doctrine (DIV2)
2446
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why may hee not vse them which the Magistrate commands, and when hee commands him? and if hee may refuse to vse some things onely because of his owne will,
why may he not use them which the Magistrate commands, and when he commands him? and if he may refuse to use Some things only Because of his own will,
q-crq vmb pns31 xx vvi pno32 r-crq dt n1 vvz, cc c-crq pns31 vvz pno31? cc cs pns31 vmb vvi pc-acp vvi d n2 av-j c-acp pp-f po31 d n1,
(17) doctrine (DIV2)
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why may hee not refuse them when the Magistrate forbiddeth him?
why may he not refuse them when the Magistrate forbiddeth him?
q-crq vmb pns31 xx vvi pno32 c-crq dt n1 vvz pno31?
(17) doctrine (DIV2)
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But that this point may bee more cleer, I will set downe a Catalogue of inuentions of men vsed for religious endes,
But that this point may be more clear, I will Set down a Catalogue of Inventions of men used for religious ends,
p-acp d d n1 vmb vbi av-dc j, pns11 vmb vvi a-acp dt n1 pp-f n2 pp-f n2 vvn p-acp j n2,
(17) doctrine (DIV2)
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and vses without any commandement of God, and that both before the Law, and vnder the Law, and vnder the Gospell.
and uses without any Commandment of God, and that both before the Law, and under the Law, and under the Gospel.
cc n2 p-acp d n1 pp-f np1, cc cst d p-acp dt n1, cc p-acp dt n1, cc p-acp dt n1.
(17) doctrine (DIV2)
2447
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First, before the Law wee read of these things: The laying of the hand vnder the thigh in swearing, Genesis 24, &c. Iacobs piller erected, as a religious monument, Genesis 28.18.
First, before the Law we read of these things: The laying of the hand under the thigh in swearing, Genesis 24, etc. Iacobs pillar erected, as a religious monument, Genesis 28.18.
ord, p-acp dt n1 pns12 vvb pp-f d n2: dt n-vvg pp-f dt n1 p-acp dt n1 p-acp vvg, n1 crd, av npg1 n1 vvd, c-acp dt j n1, n1 crd.
(17) doctrine (DIV2)
2448
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Secondly, vnder the Law wee read of these instances: The Altar of the two Tribes, and a halfe, Iosuah 22.10. and 27.30. Dauids dancing and playing on all sorts of instruments and songs before the Ark, 1. Chron. 13.8. and 15, 16. and 2. Sam. 6.14. Dauids wearing of a linnen Ephod, the garment of the Leuites, 1. Chron. 15.27.
Secondly, under the Law we read of these instances: The Altar of the two Tribes, and a half, Joshua 22.10. and 27.30. David dancing and playing on all sorts of Instruments and songs before the Ark, 1. Chronicles 13.8. and 15, 16. and 2. Sam. 6.14. David wearing of a linen Ephod, the garment of the Levites, 1. Chronicles 15.27.
ord, p-acp dt n1 pns12 vvb pp-f d n2: dt n1 pp-f dt crd n2, cc dt n-jn, np1 crd. cc crd. npg1 vvg cc vvg p-acp d n2 pp-f n2 cc n2 p-acp dt n1, crd np1 crd. cc crd, crd cc crd np1 crd. npg1 vvg pp-f dt n1 n1, dt n1 pp-f dt np2, crd np1 crd.
(17) doctrine (DIV2)
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Dauids appointing of the offices of the Leuites, and his bringing in of the newe order of singing men into the Temple, 1. Chron. 24. and 25. The vse of sackcloth and ashes in fasting.David appointing of the Offices of the Levites, and his bringing in of the new order of singing men into the Temple, 1. Chronicles 24. and 25. The use of Sackcloth and Ashes in fasting.
npg1 vvg pp-f dt n2 pp-f dt np2, cc po31 n-vvg p-acp pp-f dt j n1 pp-f j-vvg n2 p-acp dt n1, crd np1 crd cc crd dt n1 pp-f n1 cc n2 p-acp vvg.
(17) doctrine (DIV2)
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Salomon built another Altar besides the Altar of the Lord, 2. Chro. 7.7.Solomon built Another Altar beside the Altar of the Lord, 2. Chro 7.7.
np1 vvn j-jn n1 p-acp dt n1 pp-f dt n1, crd np1 crd.
(17) doctrine (DIV2)
2457
Image 10
7196
Hezekias kept the Passeouer at a time not appointed by the Law, and the people kept it seuen daies longer, 2. Chron. 30.2, 3, 27. About the celebration of the Passeouer it is manifest, that the godly Iewes brought in of their own heads, 1. The gesture of sitting, which Christ himselfe also vsed. 2. The solemn vse of the cup, of which mention is made also, that Christ vsed it, Luke 22.17.Hezekias kept the Passover At a time not appointed by the Law, and the people kept it seuen days longer, 2. Chronicles 30.2, 3, 27. About the celebration of the Passover it is manifest, that the godly Iewes brought in of their own Heads, 1. The gesture of sitting, which christ himself also used. 2. The solemn use of the cup, of which mention is made also, that christ used it, Lycia 22.17.
npg1 vvd dt np1 p-acp dt n1 xx vvn p-acp dt n1, cc dt n1 vvd pn31 crd n2 av-jc, crd np1 crd, crd, crd p-acp dt n1 pp-f dt np1 pn31 vbz j, cst dt j npg1 vvn p-acp pp-f po32 d n2, crd dt n1 pp-f vvg, r-crq np1 px31 av vvn. crd dt j n1 pp-f dt n1, pp-f r-crq n1 vbz vvn av, cst np1 vvd pn31, av crd.
(17) doctrine (DIV2)
2458
Image 10
7197
The Rechabites abstinence not onely from wine, (according to the Law of the Nazarites, ) but from husbandry, and houses, Ierem. 35.
The Rechabites abstinence not only from wine, (according to the Law of the nazarites,) but from Husbandry, and houses, Jeremiah 35.
dt vvz n1 xx av-j p-acp n1, (vvg p-acp dt n1 pp-f dt np2,) cc-acp p-acp n1, cc n2, np1 crd
(17) doctrine (DIV2)
2460
Image 10
7198
The Iewes had euery where Synagogues, which were not commanded by the Law, Luk. 7.5 Mardocheus appointed the feasts of Pur or lots.
The Iewes had every where Synagogues, which were not commanded by the Law, Luk. 7.5 Mordecai appointed the feasts of Pur or lots.
dt np2 vhd d c-crq n2, r-crq vbdr xx vvn p-acp dt n1, np1 crd np1 vvn dt n2 pp-f zz cc n2.
(17) doctrine (DIV2)
2461
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7199
Iudas Macabeus appointed the feast of Tabernacles, which our Sauiour graced with his presence. Thirdly, vnder the Gospell,Iudas Maccabeus appointed the feast of Tabernacles, which our Saviour graced with his presence. Thirdly, under the Gospel,
np1 np1 vvn dt n1 pp-f n2, r-crq po12 n1 vvn p-acp po31 n1. ord, p-acp dt n1,
(17) doctrine (DIV2)
2463
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7200
Our Sauiour Christ approued the gesture of sitting, and the Cup at the Passouer, the Iewish Synagogues, and the feast of Tabernacles.
Our Saviour christ approved the gesture of sitting, and the Cup At the Passover, the Jewish Synagogues, and the feast of Tabernacles.
po12 n1 np1 vvd dt n1 pp-f vvg, cc dt n1 p-acp dt np1, dt jp n2, cc dt n1 pp-f n2.
(17) doctrine (DIV2)
2465
Image 10
7201
The Apostle Paul vsed the Iewish ceremonies, when they were no more the ordinances of God;
The Apostle Paul used the Jewish ceremonies, when they were no more the ordinances of God;
dt n1 np1 vvd dt jp n2, c-crq pns32 vbdr av-dx av-dc dt n2 pp-f np1;
(17) doctrine (DIV2)
2466
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7202
as Circumcision, shauing the head, purifying, vowing, contributing, yea sacrificing, Acts 21. Abstayning from meat sacrificed to Idols,
as Circumcision, shaving the head, purifying, vowing, contributing, yea sacrificing, Acts 21. Abstaining from meat sacrificed to Idols,
c-acp n1, vvg dt n1, n-vvg, vvg, vvg, uh j-vvg, n2 crd vvg p-acp n1 vvn p-acp n2,
(17) doctrine (DIV2)
2466
Image 10
7203
The obseruation of the Iewish Sabbath, The womens couerings, 1. Cor. 11. The Loue-feasts: The holy kisse.
The observation of the Jewish Sabbath, The women's coverings, 1. Cor. 11. The Love-feasts: The holy kiss.
dt n1 pp-f dt jp n1, dt ng2 n2-vvg, crd np1 crd dt n2: dt j n1.
(17) doctrine (DIV2)
2468
Image 10
7204
Quest. But heere might some one say:Quest. But Here might Some one say:
n1. p-acp av vmd d crd vvb:
(17) doctrine (DIV2)
2472
Image 10
7205
Things indifferent in their own nature, in the vses of them not inconuenient, may bee commanded by the Magistrate, and subiects must obey:
Things indifferent in their own nature, in the uses of them not inconvenient, may be commanded by the Magistrate, and Subjects must obey:
n2 j p-acp po32 d n1, p-acp dt n2 pp-f pno32 xx j, vmb vbi vvn p-acp dt n1, cc n2-jn vmb vvi:
(17) doctrine (DIV2)
2472
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7206
but what if the Magistrate command some things to bee obserued, as are very inconuenient and burthensome,
but what if the Magistrate command Some things to be observed, as Are very inconvenient and burdensome,
cc-acp q-crq cs dt n1 vvb d n2 pc-acp vbi vvn, c-acp vbr av j cc j,
(17) doctrine (DIV2)
2472
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7207
though they bee not vnlawfull? Ans. Things inconuenient euen in matters of Religion may bee commanded in some cases:
though they be not unlawful? Ans. Things inconvenient even in matters of Religion may be commanded in Some cases:
cs pns32 vbb xx j? np1 n2 j av p-acp n2 pp-f n1 vmb vbi vvn p-acp d n2:
(17) doctrine (DIV2)
2472
Image 10
7208
as when it is to redeeme a far worse inconuenience.
as when it is to Redeem a Far Worse inconvenience.
c-acp c-crq pn31 vbz pc-acp vvi dt av-j jc n1.
(17) doctrine (DIV2)
2473
Image 10
7209
For of two euils of punishments, the Magistrate may take the lesse, as wel as any other priuate man.
For of two evils of punishments, the Magistrate may take the less, as well as any other private man.
p-acp pp-f crd n2-jn pp-f n2, dt n1 vmb vvi dt av-dc, c-acp av c-acp d j-jn j n1.
(17) doctrine (DIV2)
2473
Image 10
7210
And if that subiects, to preuent worse inconueniences, may vse inconuenient ceremonies, then may the Magistrate, to preuent worse inconueniences, command inconuenient ceremonies.
And if that Subjects, to prevent Worse inconveniences, may use inconvenient ceremonies, then may the Magistrate, to prevent Worse inconveniences, command inconvenient ceremonies.
cc cs d n2-jn, pc-acp vvi jc n2, vmb vvi j n2, av vmb dt n1, pc-acp vvi jc n2, vvb j n2.
(17) doctrine (DIV2)
2473
Image 10
7211
If the Apostles may vse the inconuenient Iewish ceremonies, then the Apostles may inioyne for a time the vse of inconuenient ceremonies:
If the Apostles may use the inconvenient Jewish ceremonies, then the Apostles may enjoin for a time the use of inconvenient ceremonies:
cs dt n2 vmb vvi dt j jp n2, cs dt n2 vmb vvi p-acp dt n1 dt n1 pp-f j n2:
(17) doctrine (DIV2)
2473
Image 10
7212
as they did make ordinances about things which yet they called burthens, Acts 16. And Moses may make an ordinance about the vse of a bill of diuourcement, which yet was a grieuous inconuenience, to redeeme a worse inconuenience.
as they did make ordinances about things which yet they called burdens, Acts 16. And Moses may make an Ordinance about the use of a bill of diuourcement, which yet was a grievous inconvenience, to Redeem a Worse inconvenience.
c-acp pns32 vdd vvi n2 p-acp n2 r-crq av pns32 vvd n2, n2 crd np1 np1 vmb vvi dt n1 p-acp dt n1 pp-f dt n1 pp-f n1, r-crq av vbds dt j n1, pc-acp vvi dt jc n1.
(17) doctrine (DIV2)
2473
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7213
But if Magistrates doe appoint inconuenient things, and burthen the Church with them, when there would be no great inconuenience to the Church,
But if Magistrates do appoint inconvenient things, and burden the Church with them, when there would be no great inconvenience to the Church,
p-acp cs n2 vdb vvi j n2, cc n1 dt n1 p-acp pno32, c-crq a-acp vmd vbi dx j n1 p-acp dt n1,
(17) doctrine (DIV2)
2473
Image 10
7214
if such things were not, then such Magistrates must giue their account to Christ for so doing,
if such things were not, then such Magistrates must give their account to christ for so doing,
cs d n2 vbdr xx, cs d n2 vmb vvi po32 n1 p-acp np1 c-acp av vdg,
(17) doctrine (DIV2)
2473
Image 10
7215
but yet the people are bound to obey still, because wee cannot bee freed from our subiection layd vpon vs by God,
but yet the people Are bound to obey still, Because we cannot be freed from our subjection laid upon us by God,
cc-acp av dt n1 vbr vvn pc-acp vvi av, c-acp pns12 vmbx vbi vvn p-acp po12 n1 vvn p-acp pno12 p-acp np1,
(17) doctrine (DIV2)
2473
Image 10
7216
except it appeare to vs, that they command not onely an inconuenience, but a sinne, as all sound Diuines confesse.
except it appear to us, that they command not only an inconvenience, but a sin, as all found Divines confess.
c-acp pn31 vvi p-acp pno12, cst pns32 vvb xx av-j dt n1, cc-acp dt n1, c-acp d j n2-jn vvb.
(17) doctrine (DIV2)
2473
Image 10
7217
But that this point may bee distinctly vnderstood, let vs suruey the inconueniences amongst vs vsually pretended,
But that this point may be distinctly understood, let us survey the inconveniences among us usually pretended,
p-acp d d n1 vmb vbi av-j vvn, vvb pno12 vvi dt n2 p-acp pno12 av-j vvn,
(17) doctrine (DIV2)
2474
Image 10
7218
and then enquire, whether such things may bee, viz.
and then inquire, whither such things may be, viz.
cc av vvi, cs d n2 vmb vbi, n1
(17) doctrine (DIV2)
2474
Image 10
7219
There bee fiue things, are thought each, of them to make the inuentions of men very inconuenient and burthensome,
There be fiue things, Are Thought each, of them to make the Inventions of men very inconvenient and burdensome,
pc-acp vbi crd n2, vbr vvn d, pp-f pno32 pc-acp vvi dt n2 pp-f n2 av j cc j,
(17) doctrine (DIV2)
2475
Image 10
7220
and so not to be vsed: as, First, If there bee no necessary vse of them.
and so not to be used: as, First, If there be no necessary use of them.
cc av xx pc-acp vbi vvn: c-acp, ord, cs pc-acp vbi dx j n1 pp-f pno32.
(17) doctrine (DIV2)
2475
Image 10
7221
Secondly, if they swarue from some paterne may bee had in such things in Scripture. Thirdly, If they bee things haue beene, or are abused to superstition.
Secondly, if they swerve from Some pattern may be had in such things in Scripture. Thirdly, If they be things have been, or Are abused to Superstition.
ord, cs pns32 vvi p-acp d n1 vmb vbi vhn p-acp d n2 p-acp n1. ord, cs pns32 vbb n2 vhb vbn, cc vbr vvn p-acp n1.
(17) doctrine (DIV2)
2475
Image 10
7222
Fourthly, if they haue signification put vpon them by men. Fiftly, if they bee scandalous in the vse of them. For the first:
Fourthly, if they have signification put upon them by men. Fifty, if they be scandalous in the use of them. For the First:
ord, cs pns32 vhb n1 vvn p-acp pno32 p-acp n2. ord, cs pns32 vbb j p-acp dt n1 pp-f pno32. p-acp dt ord:
(17) doctrine (DIV2)
2475
Image 10
7223
It is manifest, that there was no necessary vse of the Iewish ceremonies: For now the substance and body was come, there was no need of those shadowes,
It is manifest, that there was no necessary use of the Jewish ceremonies: For now the substance and body was come, there was no need of those shadows,
pn31 vbz j, cst a-acp vbds dx j n1 pp-f dt jp n2: c-acp av dt n1 cc n1 vbds vvn, pc-acp vbds dx n1 pp-f d n2,
(17) doctrine (DIV2)
2476
Image 10
7224
and yet they were vsed by the Apostles. For the second;
and yet they were used by the Apostles. For the second;
cc av pns32 vbdr vvn p-acp dt n2. p-acp dt ord;
(17) doctrine (DIV2)
2476
Image 10
7225
in ceremoniall and circumstantiall things, it is not alwaies a sinne to swarue from examples in Scripture.
in ceremonial and circumstantial things, it is not always a sin to swerve from Examples in Scripture.
p-acp j cc j n2, pn31 vbz xx av dt n1 pc-acp vvi p-acp n2 p-acp n1.
(17) doctrine (DIV2)
2477
Image 10
7226
It doth not follow, that Christ did sit at the Lords Supper, and therefore it is vnlawfull to kneele:
It does not follow, that christ did fit At the lords Supper, and Therefore it is unlawful to kneel:
pn31 vdz xx vvi, cst np1 vdd vvi p-acp dt n2 n1, cc av pn31 vbz j pc-acp vvi:
(17) doctrine (DIV2)
2477
Image 10
7227
For I can shew, that godly men haue swarued from the shewe of paterns, that did serue to bind stronglier,
For I can show, that godly men have swerved from the show of patterns, that did serve to bind stronglier,
c-acp pns11 vmb vvi, cst j n2 vhb vvd p-acp dt n1 pp-f n2, cst vdd vvi pc-acp vvi av-jc,
(17) doctrine (DIV2)
2477
Image 10
7228
then that example, or such like can doe. As for example:
then that Exampl, or such like can do. As for Exampl:
cs d n1, cc d j vmb vdi. p-acp p-acp n1:
(17) doctrine (DIV2)
2477
Image 10
7229
The godly Iewes did sit at the Sacrament, when yet the gesture imported in the Law, was standing;
The godly Iewes did fit At the Sacrament, when yet the gesture imported in the Law, was standing;
dt j np2 vdd vvi p-acp dt n1, c-crq av dt n1 vvd p-acp dt n1, vbds vvg;
(17) doctrine (DIV2)
2477
Image 10
7230
and this sitting at the passeouer was manifestly an inuention of man:
and this sitting At the passover was manifestly an invention of man:
cc d vvg p-acp dt av vbds av-j dt n1 pp-f n1:
(17) doctrine (DIV2)
2477
Image 10
7231
For it was no where cōmanded, yea & the Christians that now obiect the example of Christ in the gesture,
For it was no where commanded, yea & the Christians that now Object the Exampl of christ in the gesture,
c-acp pn31 vbds dx n1 vvd, uh cc dt np1 cst av vvi dt n1 pp-f np1 p-acp dt n1,
(17) doctrine (DIV2)
2477
Image 10
7232
yet doe not hould themselues tied to follow the example of Christ, neither in diuers circumstances about the Sacrament;
yet do not hold themselves tied to follow the Exampl of christ, neither in diverse Circumstances about the Sacrament;
av vdb xx vvi px32 vvn p-acp vvi dt n1 pp-f np1, av-dx p-acp j n2 p-acp dt n1;
(17) doctrine (DIV2)
2477
Image 10
7233
as that it was receiued at night: in a chamber: after supper: in vnleauened bread:
as that it was received At night: in a chamber: After supper: in unleavened bred:
c-acp cst pn31 vbds vvn p-acp n1: p-acp dt n1: p-acp n1: p-acp j-vvn n1:
(17) doctrine (DIV2)
2477
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7234
onely by Ministers, not by women, &c. nor in the matter of gesture in other things,
only by Ministers, not by women, etc. nor in the matter of gesture in other things,
av-j p-acp n2, xx p-acp n2, av ccx a-acp dt n1 pp-f n1 p-acp j-jn n2,
(17) doctrine (DIV2)
2477
Image 10
7235
as that hee sate and praied: and yet none of them pleades, that it is necessary for our imitation.
as that he sat and prayed: and yet none of them pleads, that it is necessary for our imitation.
c-acp cst pns31 vvd cc vvd: cc av pix pp-f pno32 vvz, cst pn31 vbz j p-acp po12 n1.
(17) doctrine (DIV2)
2477
Image 10
7236
And further it may cleerely bee shewed, that the commandement of God about circumstantiall & ceremoniall things, might in some cases be transgressed without sin:
And further it may clearly be showed, that the Commandment of God about circumstantial & ceremonial things, might in Some cases be transgressed without since:
cc av-jc pn31 vmb av-j vbi vvn, cst dt n1 pp-f np1 p-acp j cc j n2, vmd p-acp d n2 vbb vvn p-acp n1:
(17) doctrine (DIV2)
2477
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7237
which shewes, that those precepts did neuer in Gods intendement bind the cōscience absolutely, as moral precepts in things substantiall did:
which shows, that those Precepts did never in God's intendment bind the conscience absolutely, as moral Precepts in things substantial did:
r-crq vvz, cst d n2 vdd av-x p-acp ng1 n1 vvb dt n1 av-j, c-acp j n2 p-acp n2 j vdd:
(17) doctrine (DIV2)
2477
Image 10
7238
As, that euery man should bee circumcised the eightth day, was Gods commandement:
As, that every man should be circumcised the eightth day, was God's Commandment:
c-acp, cst d n1 vmd vbi vvn dt ord n1, vbds npg1 n1:
(17) doctrine (DIV2)
2477
Image 10
7239
yet the children of Israel were not circumcised for forty yeers in the wildernesse, Iosuah 5.5, 6, 7, 9. The law was, that None should eat of the shew-bread but the Priests:
yet the children of Israel were not circumcised for forty Years in the Wilderness, Joshua 5.5, 6, 7, 9. The law was, that None should eat of the shewbread but the Priests:
av dt n2 pp-f np1 vbdr xx vvn p-acp crd n2 p-acp dt n1, np1 crd, crd, crd, crd dt n1 vbds, cst pix vmd vvi pp-f dt n1 p-acp dt n2:
(17) doctrine (DIV2)
2477
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7240
yet Dauid did eat, and was blamelesse, Mat. 12.3. The Priests in the Temple did work, or profane the Sabbath, as it is translated, Mat. 12.5. and yet were innocent.
yet David did eat, and was blameless, Mathew 12.3. The Priests in the Temple did work, or profane the Sabbath, as it is translated, Mathew 12.5. and yet were innocent.
av np1 vdd vvi, cc vbds j, np1 crd. dt n2 p-acp dt n1 vdd vvi, cc vvi dt n1, c-acp pn31 vbz vvn, np1 crd. cc av vbdr j-jn.
(17) doctrine (DIV2)
2477
Image 10
7241
It was the law, that None must sacrifice any where, but on the one and onely Altar of the Lord:
It was the law, that None must sacrifice any where, but on the one and only Altar of the Lord:
pn31 vbds dt n1, cst pix vmb vvi d q-crq, cc-acp p-acp dt crd cc j n1 pp-f dt n1:
(17) doctrine (DIV2)
2477
Image 10
7242
yet Salomon sacrificed on another altar, for the reason mentioned in that Text, 2. Chron. 7.7. 1. Kings 8.64.
yet Solomon sacrificed on Another altar, for the reason mentioned in that Text, 2. Chronicles 7.7. 1. Kings 8.64.
av np1 vvn p-acp j-jn n1, p-acp dt n1 vvn p-acp d n1, crd np1 crd. crd n2 crd.
(17) doctrine (DIV2)
2477
Image 10
7243
In Hezechias his time they kept the Passeouer neither at the time, nor in the ceremoniall manner,
In Hezekiah his time they kept the Passover neither At the time, nor in the ceremonial manner,
p-acp np1 po31 n1 pns32 vvd dt np1 av-d p-acp dt n1, ccx p-acp dt j n1,
(17) doctrine (DIV2)
2477
Image 10
7244
as was required in the Law;
as was required in the Law;
c-acp vbds vvn p-acp dt n1;
(17) doctrine (DIV2)
2477
Image 10
7245
and yet they sinned not, 2. Chron. 30.2, 3, 17, 18, 19, 20, 23, 27. To abstaine from meats sacrificed to idols, was enioyned by the Apostles, Acts 15. and yet that did restraine Christian liberty, beeing a thing indifferent:
and yet they sinned not, 2. Chronicles 30.2, 3, 17, 18, 19, 20, 23, 27. To abstain from Meats sacrificed to Idols, was enjoined by the Apostles, Acts 15. and yet that did restrain Christian liberty, being a thing indifferent:
cc av pns32 vvd xx, crd np1 crd, crd, crd, crd, crd, crd, crd, crd p-acp vvi p-acp n2 vvn p-acp n2, vbds vvn p-acp dt n2, n2 crd cc av cst vdd vvi np1 n1, vbg dt n1 j:
(17) doctrine (DIV2)
2477
Image 10
7246
and afterward, to eat meat sacrificed to idols, swarued from the patern of that ordinance. For the third.
and afterwards, to eat meat sacrificed to Idols, swerved from the pattern of that Ordinance. For the third.
cc av, pc-acp vvi n1 vvn p-acp n2, vvd p-acp dt n1 pp-f d n1. p-acp dt ord.
(17) doctrine (DIV2)
2477
Image 10
7247
It is also manifest, that things that were abused to superstition and idolatry, had notwithstanding a lawfull vse when their abuse was remoued from them. As for instance:
It is also manifest, that things that were abused to Superstition and idolatry, had notwithstanding a lawful use when their abuse was removed from them. As for instance:
pn31 vbz av j, cst n2 cst vbdr vvn p-acp n1 cc n1, vhd p-acp dt j n1 c-crq po32 n1 vbds vvn p-acp pno32. c-acp p-acp n1:
(17) doctrine (DIV2)
2478
Image 10
7248
The Iewish ceremonies, especially Circumcision, were notoriously abused by the peruerse Iewes, who held very corrupt opinions about them;
The Jewish ceremonies, especially Circumcision, were notoriously abused by the perverse Iewes, who held very corrupt opinions about them;
dt jp n2, av-j n1, vbdr av-j vvn p-acp dt j np2, r-crq vvd av j n2 p-acp pno32;
(17) doctrine (DIV2)
2478
Image 10
7249
and yet the Apostle Paul did not make any doubt to vse them.
and yet the Apostle Paul did not make any doubt to use them.
cc av dt n1 np1 vdd xx vvi d n1 pc-acp vvi pno32.
(17) doctrine (DIV2)
2478
Image 10
7250
Again, the meat sacrificed to idols, when it comes out of the idols temple, is pronounced to be clean,
Again, the meat sacrificed to Idols, when it comes out of the Idols temple, is pronounced to be clean,
av, dt n1 vvn p-acp n2, c-crq pn31 vvz av pp-f dt n2 n1, vbz vvn pc-acp vbi j,
(17) doctrine (DIV2)
2478
Image 10
7251
and not polluted, by the Apostle Paul. Be•ides, it is manifest, our Temples, Bells, Chalices, and such like, haue been abused by idolaters;
and not polluted, by the Apostle Paul. Be•ides, it is manifest, our Temples, Bells', Chalice, and such like, have been abused by Idolaters;
cc xx vvn, p-acp dt n1 np1. np1, pn31 vbz j, po12 n2, n2, n2, cc d av-j, vhb vbn vvn p-acp n2;
(17) doctrine (DIV2)
2478
Image 10
7252
and yet there is not any question made of the lawful vse of them by Diuines on either side.
and yet there is not any question made of the lawful use of them by Divines on either side.
cc av pc-acp vbz xx d n1 vvd pp-f dt j n1 pp-f pno32 p-acp n2-jn p-acp d n1.
(17) doctrine (DIV2)
2478
Image 10
7253
That this point may be a little more vnderstood, we must confesse, that in the time of Moses Law, whatsoeuer thing had been vpon or about the idoll, it was infected and made vnclean by the idol:
That this point may be a little more understood, we must confess, that in the time of Moses Law, whatsoever thing had been upon or about the idol, it was infected and made unclean by the idol:
cst d n1 vmb vbi dt j av-dc vvn, pns12 vmb vvi, cst p-acp dt n1 pp-f np1 n1, r-crq n1 vhd vbn p-acp cc a-acp dt n1, pn31 vbds vvn cc vvn j p-acp dt n1:
(17) doctrine (DIV2)
2479
Image 10
7254
but withall we must vnderstand, that the idoll, euen in those times, did neuer pollute all things that were of that sort which were before it:
but withal we must understand, that the idol, even in those times, did never pollute all things that were of that sort which were before it:
cc-acp av pns12 vmb vvi, cst dt n1, av p-acp d n2, vdd av-x vvi d n2 cst vbdr pp-f d n1 r-crq vbdr p-acp pn31:
(17) doctrine (DIV2)
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it did pollute that very thing in indiuiduo, not all in specie of the same sort.
it did pollute that very thing in indiuiduo, not all in specie of the same sort.
pn31 vdd vvi d j n1 p-acp fw-la, xx d p-acp fw-la pp-f dt d n1.
(17) doctrine (DIV2)
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And further wee must now knowe, that the idoll is nothing, and can infect nothing of it self out of the idolaters vse;
And further we must now know, that the idol is nothing, and can infect nothing of it self out of the Idolaters use;
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(17) doctrine (DIV2)
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and so, that those lawes about pollution of idols, are ceased:
and so, that those laws about pollution of Idols, Are ceased:
cc av, cst d n2 p-acp n1 pp-f n2, vbr vvn:
(17) doctrine (DIV2)
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for, the Apostle Paul shewes, that the very meat that was sacrificed to idols or diuels, out of the idols temple, was not polluted,
for, the Apostle Paul shows, that the very meat that was sacrificed to Idols or Devils, out of the Idols temple, was not polluted,
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(17) doctrine (DIV2)
2479
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but was lawfull to bee vsed:
but was lawful to be used:
cc-acp vbds j pc-acp vbi vvn:
(17) doctrine (DIV2)
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it was not neer an execrable thing, as was the Babylonish garment in the time of the Law, in Achan 's possession.
it was not near an execrable thing, as was the Babylonish garment in the time of the Law, in achan is possession.
pn31 vbds xx av-j dt j n1, c-acp vbds dt np1 n1 p-acp dt n1 pp-f dt n1, p-acp np1 vbz n1.
(17) doctrine (DIV2)
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Iacob erected a Pillar, as a monument that concerned the true God;Iacob erected a Pillar, as a monument that concerned the true God;
np1 vvd dt n1, c-acp dt n1 cst vvd dt j np1;
(17) doctrine (DIV2)
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and yet it is manifest, that the Gentiles haue most idolatrously abused themselues in that course of erecting Pillars, Leu. 26.1. For the fourth point.
and yet it is manifest, that the Gentiles have most idolatrously abused themselves in that course of erecting Pillars, Leu. 26.1. For the fourth point.
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(17) doctrine (DIV2)
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and that wee bee carefull not to offend priuate men in free ceremonies.
and that we be careful not to offend private men in free ceremonies.
cc cst pns12 vbb j xx pc-acp vvi j n2 p-acp j n2.
(17) doctrine (DIV2)
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Such ceremonies as had signification put vpon them, were notwithstanding lawfull, as is manifest by the consideration of most of those ceremonies mentioned before;
Such ceremonies as had signification put upon them, were notwithstanding lawful, as is manifest by the consideration of most of those ceremonies mentioned before;
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(17) doctrine (DIV2)
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the Altar by Iordan, the Cup vsed at the Passeouer, the Couer on the heads of women,
the Altar by Iordan, the Cup used At the Passover, the Cover on the Heads of women,
dt n1 p-acp np1, dt n1 vvd p-acp dt np1, dt n1 p-acp dt n2 pp-f n2,
(17) doctrine (DIV2)
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and the loue-feasts with the holy kisse: and so had all the Iewish ceremonies. Now for the last thing, which makes things indifferent, with vs scandalous:
and the love-feasts with the holy kiss: and so had all the Jewish ceremonies. Now for the last thing, which makes things indifferent, with us scandalous:
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(17) doctrine (DIV2)
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we are not left without witnesse from the Scriptures in such cases; but that ceremonies, knowne to bee scandalous, were notwithstanding vsed:
we Are not left without witness from the Scriptures in such cases; but that ceremonies, known to be scandalous, were notwithstanding used:
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(17) doctrine (DIV2)
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for, it is manifest concerning the Iewish ceremonies, that they were scandalous in the vsage, to the Gentiles;
for, it is manifest Concerning the Jewish ceremonies, that they were scandalous in the usage, to the Gentiles;
c-acp, pn31 vbz j vvg dt jp n2, cst pns32 vbdr j p-acp dt n1, p-acp dt n2-j;
(17) doctrine (DIV2)
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and in the omitting, to the Iewes, Acts 21.21, 22, 27, 28. Gal. 2.3, 9, 12. But, that this point of scandall may bee distinctly vnderstood, diuers rules are to be considered of.
and in the omitting, to the Iewes, Acts 21.21, 22, 27, 28. Gal. 2.3, 9, 12. But, that this point of scandal may be distinctly understood, diverse rules Are to be considered of.
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(17) doctrine (DIV2)
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First, that the angring or bare displeasing of other men, is not the offense or scandall condemned in Scripture,
First, that the angering or bore displeasing of other men, is not the offence or scandal condemned in Scripture,
ord, cst dt vvg cc j vvg pp-f j-jn n2, vbz xx dt n1 cc n1 vvn p-acp n1,
(17) doctrine (DIV2)
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as not onely the words in the Originall shew, but all sound Diuines grant.
as not only the words in the Original show, but all found Divines grant.
c-acp xx av-j dt n2 p-acp dt j-jn n1, cc-acp d j n2-jn vvb.
(17) doctrine (DIV2)
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A scandall is a stumbling block, that occasions a man to fall from grace in the profession of it, into sin or error.
A scandal is a stumbling block, that occasions a man to fallen from grace in the profession of it, into since or error.
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(17) doctrine (DIV2)
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Secondly, that to giue offense, by dooing any thing which is simply euill in it self (as Dauid did by his adultery and murder) this is, out of all question, abominable.
Secondly, that to give offence, by doing any thing which is simply evil in it self (as David did by his adultery and murder) this is, out of all question, abominable.
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(17) doctrine (DIV2)
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Thirdly, that the offense of Alients is to bee regarded, that is, we must not do any thing, by which men that are not yet conuerted, may bee hardned from the liking of Religion:
Thirdly, that the offence of Aliens is to be regarded, that is, we must not do any thing, by which men that Are not yet converted, may be hardened from the liking of Religion:
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(17) doctrine (DIV2)
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and so, offense must not be giuen either to the Iew ▪ or to the Grecian, 1. Cor. 10.31.
and so, offence must not be given either to the Iew ▪ or to the Grecian, 1. Cor. 10.31.
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(17) doctrine (DIV2)
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Fourthly, that when the authority of the Magistrate or Church hath determined concerning the vse of things indifferent, we are not now left free,
Fourthly, that when the Authority of the Magistrate or Church hath determined Concerning the use of things indifferent, we Are not now left free,
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(17) doctrine (DIV2)
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nor are bound to look at the scandall of particular persons;
nor Are bound to look At the scandal of particular Persons;
ccx vbr vvn pc-acp vvi p-acp dt n1 pp-f j n2;
(17) doctrine (DIV2)
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but must make conscience of it, that wee offend not the Church, by working a greater hurt or losse to the Church,
but must make conscience of it, that we offend not the Church, by working a greater hurt or loss to the Church,
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(17) doctrine (DIV2)
2485
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than the particular hurt of priuate persons can extend vnto. In such cases as this, the Apostle's rule holds:
than the particular hurt of private Persons can extend unto. In such cases as this, the Apostle's Rule holds:
cs dt j n1 pp-f j n2 vmb vvi p-acp. p-acp d n2 c-acp d, dt ng1 n1 vvz:
(17) doctrine (DIV2)
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If any man seem to be contentious, we haue no such custome, nor the Church of God, 1. Cor. 11.16.
If any man seem to be contentious, we have no such custom, nor the Church of God, 1. Cor. 11.16.
cs d n1 vvb pc-acp vbi j, pns12 vhb dx d n1, ccx dt n1 pp-f np1, crd np1 crd.
(17) doctrine (DIV2)
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And wee are bound, in this Text of the Apostle Peter, to obey the humane ordinances of men in authority;
And we Are bound, in this Text of the Apostle Peter, to obey the humane ordinances of men in Authority;
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(17) doctrine (DIV2)
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from which obligation, other mens offense cannot free vs. And the Apostle chargeth vs to look to it, that wee offend not the Church in prescribed ordinances,
from which obligation, other men's offence cannot free us And the Apostle charges us to look to it, that we offend not the Church in prescribed ordinances,
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(17) doctrine (DIV2)
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Fiftly, that where ceremonies are left free and indifferent, and haue no commandement to restrain their vse,
Fifty, that where ceremonies Are left free and indifferent, and have no Commandment to restrain their use,
ord, cst c-crq n2 vbr vvn j cc j, cc vhb dx n1 pc-acp vvi po32 n1,
(17) doctrine (DIV2)
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or enioyne it, there are men to redeem the offense of their brethren with no other price,
or enjoin it, there Are men to Redeem the offence of their brothers with no other price,
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(17) doctrine (DIV2)
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than the losse of liberty in things indifferent.
than the loss of liberty in things indifferent.
cs dt n1 pp-f n1 p-acp n2 j.
(17) doctrine (DIV2)
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The Apostle Paul saith, Rather than he will offend his brother, he will neuer eat flesh while he liueth, 1. Cor. 10.8, 13. Hee doth not say, He will neuer preach the Gospell while hee liueth,
The Apostle Paul Says, Rather than he will offend his brother, he will never eat Flesh while he lives, 1. Cor. 10.8, 13. He does not say, He will never preach the Gospel while he lives,
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(17) doctrine (DIV2)
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or neuer receiue the Sacraments while he liueth:
or never receive the Sacraments while he lives:
cc av-x vvi dt n2 cs pns31 vvz:
(17) doctrine (DIV2)
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a necessity lay vpon him to preach the Gospell, and to yeeld to the vse of all lawfull things to get his libertie, whosoeuer be offended.
a necessity lay upon him to preach the Gospel, and to yield to the use of all lawful things to get his liberty, whosoever be offended.
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Sixtly, that where the person that takes offense, is wilfully ignorant, and by all meanes auoids instruction,
Sixty, that where the person that Takes offence, is wilfully ignorant, and by all means avoids instruction,
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(17) doctrine (DIV2)
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and will not haue the patience to bee taught, such offense is not to bee regarded.
and will not have the patience to be taught, such offence is not to be regarded.
cc vmb xx vhi dt n1 pc-acp vbi vvn, d n1 vbz xx pc-acp vbi vvn.
(17) doctrine (DIV2)
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Thus our Sauiour Christ teacheth confidently his doctrine of eating his flesh, though the Capernaites were offended:
Thus our Saviour christ Teaches confidently his Doctrine of eating his Flesh, though the Capernaum were offended:
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(17) doctrine (DIV2)
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and some of his Disciples turned Apostates about it, beeing such persons as would not abide the exposition of his meaning, Iohn 6.52.
and Some of his Disciples turned Apostates about it, being such Persons as would not abide the exposition of his meaning, John 6.52.
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(17) doctrine (DIV2)
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Seuenthly, the like is to be said of such persons as take offense out of enuy or malice,
Seuenthly, the like is to be said of such Persons as take offence out of envy or malice,
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(17) doctrine (DIV2)
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as the man in the Parable, that enuied Christ's bounty; or the Pharises, that out of malice were offended at Christ, Mat. 20.15. Mat. 15.14. 1. Pet. 2.8. Eightthly, that in things that haue proued scandalous, yet wee are not bound to lose our liberty, till the weak brother declare his offense.
as the man in the Parable, that envied Christ's bounty; or the Pharisees, that out of malice were offended At christ, Mathew 20.15. Mathew 15.14. 1. Pet. 2.8. Eighthly, that in things that have proved scandalous, yet we Are not bound to loose our liberty, till the weak brother declare his offence.
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(17) doctrine (DIV2)
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Meat sacrificed to idols, was offensiue to many in all countries:
Meat sacrificed to Idols, was offensive to many in all countries:
n1 vvn p-acp n2, vbds j p-acp d p-acp d n2:
(17) doctrine (DIV2)
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yet the Apostle's rule is, Eat, and make no question, vnlesse one say, This is meat sacrificed to idols, 1. Cor. 10.25, 28.
yet the Apostle's Rule is, Eat, and make no question, unless one say, This is meat sacrificed to Idols, 1. Cor. 10.25, 28.
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(17) doctrine (DIV2)
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Thus of the fiue things that make things indifferent to become inconuenient, and yet not vnlawfull.
Thus of the fiue things that make things indifferent to become inconvenient, and yet not unlawful.
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(17) doctrine (DIV2)
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I might adde some other things;
I might add Some other things;
pns11 vmd vvi d j-jn n2;
(17) doctrine (DIV2)
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as, that a man may practise and vse such ceremonies for the aduancing of the substantiall part of God's worship,
as, that a man may practise and use such ceremonies for the advancing of the substantial part of God's worship,
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(17) doctrine (DIV2)
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as hee himself hath euery where preached against, Acts 22.21. and in some cases hath refused to doo, Gal. 2.5, 24. Again, that such inconuenient ceremonies may bee imposed vpon such persons and Churches as neuer receiu'd them before, Acts 15.19, 28. and 21.25.
as he himself hath every where preached against, Acts 22.21. and in Some cases hath refused to do, Gal. 2.5, 24. Again, that such inconvenient ceremonies may be imposed upon such Persons and Churches as never received them before, Acts 15.19, 28. and 21.25.
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(17) doctrine (DIV2)
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Quest. The last question is, Whether wee must submit vnto Magistrates, when they command vnlawfull things?Quest. The last question is, Whither we must submit unto Magistrates, when they command unlawful things?
n1. dt ord n1 vbz, cs pns12 vmb vvi p-acp n2, c-crq pns32 vvb j-u n2?
(17) doctrine (DIV2)
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Ans. A great difference is to bee put between things commanded by Magistrates, concerning the lawfulnes of which was doubt,Ans. A great difference is to be put between things commanded by Magistrates, Concerning the lawfulness of which was doubt,
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(17) doctrine (DIV2)
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It is clear, that if I knowe the Magistrate commands a thing vnlawfull, I must not doo it,
It is clear, that if I know the Magistrate commands a thing unlawful, I must not do it,
pn31 vbz j, cst cs pns11 vvb dt n1 vvz dt n1 j-u, pns11 vmb xx vdi pn31,
(17) doctrine (DIV2)
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because in that case I am bound to obey God, and not men: but, suspicion or doubting of the lawfulnesse of things, is no discharge for obedience.
Because in that case I am bound to obey God, and not men: but, suspicion or doubting of the lawfulness of things, is no discharge for Obedience.
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(17) doctrine (DIV2)
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It is true, that in things indifferent, which I may doo or not doo, I must be fully perswaded;
It is true, that in things indifferent, which I may do or not do, I must be Fully persuaded;
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(17) doctrine (DIV2)
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and whatsoeuer is not of faith, is sinne: but I suppose, that the Inferiour is not discharged from his obedience in any case,
and whatsoever is not of faith, is sin: but I suppose, that the Inferior is not discharged from his Obedience in any case,
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(17) doctrine (DIV2)
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but when hee knowes the Magistrate commands a sinne.
but when he knows the Magistrate commands a sin.
cc-acp c-crq pns31 vvz dt n1 vvz dt n1.
(17) doctrine (DIV2)
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Infinite confusion would follow in the family, and common-wealth, and Churches, if the coniectures and suspicions of the Inferiours might warrant their refusall of subiection.
Infinite confusion would follow in the family, and commonwealth, and Churches, if the Conjectures and suspicions of the Inferiors might warrant their refusal of subjection.
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(17) doctrine (DIV2)
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Secondly, though I must in things vnlawfull refuse to obey, yet I must look to the manner of refusall:
Secondly, though I must in things unlawful refuse to obey, yet I must look to the manner of refusal:
ord, cs pns11 vmb p-acp n2 j n1 pc-acp vvi, av pns11 vmb vvi p-acp dt n1 pp-f n1:
(17) doctrine (DIV2)
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I must take heed, that I bee not guilty of that sinne of speaking euill of dignities, 2. Pet. 2. Iude. Which prohibition was giuen them when the Magistrates were wicked men, and did command vnlawfull things.
I must take heed, that I be not guilty of that sin of speaking evil of dignities, 2. Pet. 2. Iude. Which prohibition was given them when the Magistrates were wicked men, and did command unlawful things.
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(17) doctrine (DIV2)
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Thus of the doctrine and explication of these things that concerne mans ordinances, and their authority in the extent of them. The vses follow.
Thus of the Doctrine and explication of these things that concern men ordinances, and their Authority in the extent of them. The uses follow.
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(17) doctrine (DIV2)
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Vse. The vse may bee for reproof;Use. The use may be for reproof;
vvb. dt n1 vmb vbi p-acp n1;
(17) doctrine (DIV2)
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and so, both of those that offend in the excesse, and of those that offend in the defect.
and so, both of those that offend in the excess, and of those that offend in the defect.
cc av, d pp-f d cst vvb p-acp dt n1, cc pp-f d cst vvb p-acp dt n1.
(17) doctrine (DIV2)
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First, some men attribute too much to the ordinances of men, and that diuers waies:
First, Some men attribute too much to the ordinances of men, and that diverse ways:
ord, d n2 vvb av av-d p-acp dt n2 pp-f n2, cc cst j n2:
(17) doctrine (DIV2)
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as, when they account mens ordinances, in the obseruation of them, to be a worship to God,
as, when they account men's ordinances, in the observation of them, to be a worship to God,
c-acp, c-crq pns32 vvb ng2 n2, p-acp dt n1 pp-f pno32, pc-acp vbi dt n1 p-acp np1,
(17) doctrine (DIV2)
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or to bee meritorious, or to bee necessary to saluation, or in themselues simply to binde consciences:
or to be meritorious, or to be necessary to salvation, or in themselves simply to bind Consciences:
cc pc-acp vbi j, cc pc-acp vbi j p-acp n1, cc p-acp px32 av-j pc-acp vvi n2:
(17) doctrine (DIV2)
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and also when more care is had for the keeping of mens ordinances, then of Gods commandements:
and also when more care is had for the keeping of men's ordinances, then of God's Commandments:
cc av c-crq dc n1 vbz vhd p-acp dt n-vvg pp-f ng2 n2, av pp-f npg1 n2:
(17) doctrine (DIV2)
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or when Gods seruice is hindred, or transgressed, or neglected for mens traditions. Secondly, some men offend in the defect:
or when God's service is hindered, or transgressed, or neglected for men's traditions. Secondly, Some men offend in the defect:
cc c-crq npg1 n1 vbz vvn, cc vvd, cc vvn p-acp ng2 n2. ord, d n2 vvb p-acp dt n1:
(17) doctrine (DIV2)
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as, 1. Such Christians as deny obedience to the ordinances of men in the indifferent or onely inconuenient things. 2. Such Christians as in the manner shew no scruple,
as, 1. Such Christians as deny Obedience to the ordinances of men in the indifferent or only inconvenient things. 2. Such Christians as in the manner show no scruple,
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(17) doctrine (DIV2)
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nor feare, nor trouble of minde for breaking Gods express Law, in requiring obedience to Magistrates,
nor Fear, nor trouble of mind for breaking God's express Law, in requiring Obedience to Magistrates,
ccx n1, ccx n1 pp-f n1 p-acp vvg n2 j n1, p-acp vvg n1 p-acp n2,
(17) doctrine (DIV2)
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while they are ignorant, whether it be a sinne or no to obey;
while they Are ignorant, whither it be a sin or not to obey;
cs pns32 vbr j, cs pn31 vbb dt n1 cc xx pc-acp vvi;
(17) doctrine (DIV2)
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and yet on the other side, are extremely fearefull, and troubled in themselues, to vary from the aduice or example of such men,
and yet on the other side, Are extremely fearful, and troubled in themselves, to vary from the Advice or Exampl of such men,
cc av p-acp dt j-jn n1, vbr av-jn j, cc vvn p-acp px32, pc-acp vvi p-acp dt n1 cc n1 pp-f d n2,
(17) doctrine (DIV2)
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as they account godly, or fathers to them or others in Religion, & so are more fearfull to break mens traditions, then Gods commandements.
as they account godly, or Father's to them or Others in Religion, & so Are more fearful to break men's traditions, then God's Commandments.
c-acp pns32 vvb j, cc n2 p-acp pno32 cc n2-jn p-acp n1, cc av vbr av-dc j pc-acp vvi ng2 n2, cs npg1 n2.
(17) doctrine (DIV2)
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Tradition is ill, aswell when it comes from good men, as when it comes from bad men. 3. The Iesuites, that maintaine that horrid Doctrine of deposing:
Tradition is ill, aswell when it comes from good men, as when it comes from bad men. 3. The Iesuites, that maintain that horrid Doctrine of deposing:
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(17) doctrine (DIV2)
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or murthering of Princes, so far are they from obeying them;
or murdering of Princes, so Far Are they from obeying them;
cc vvg pp-f n2, av av-j vbr pns32 p-acp vvg pno32;
(17) doctrine (DIV2)
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persons rather to bee confuted by strokes, then by arguments, as men that offend not onely against the Lawes of God,
Persons rather to be confuted by Strokes, then by Arguments, as men that offend not only against the Laws of God,
n2 av pc-acp vbi vvn p-acp n2, av p-acp n2, c-acp n2 cst vvb xx av-j p-acp dt n2 pp-f np1,
(17) doctrine (DIV2)
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but the Lawes of nations, and the Lawe of nature.
but the Laws of Nations, and the Law of nature.
cc-acp dt n2 pp-f n2, cc dt n1 pp-f n1.
(17) doctrine (DIV2)
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Hitherto of the things to which they must submit themselues, viz. to euery ordinance of man. The motiue, or manner followes. For the Lords sake. ]
Hitherto of the things to which they must submit themselves, viz. to every Ordinance of man. The motive, or manner follows. For the lords sake. ]
av pp-f dt n2 p-acp r-crq pns32 vmb vvi px32, n1 p-acp d n1 pp-f n1. dt n1, cc n1 vvz. p-acp dt n2 n1. ]
(17) doctrine (DIV2)
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These words doe import both the cause, and the manner of submission: they must submit for the Lords sake, and so
These words do import both the cause, and the manner of submission: they must submit for the lords sake, and so
d n2 vdb vvi d dt n1, cc dt n1 pp-f n1: pns32 vmb vvi p-acp dt n2 n1, cc av
(17) doctrine (DIV2)
2500
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First, there are diuers things in God, which should moue Christians to all possible care of pleasing, and obeying their Magistrates:
First, there Are diverse things in God, which should move Christians to all possible care of pleasing, and obeying their Magistrates:
ord, pc-acp vbr j n2 p-acp np1, r-crq vmd vvi np1 p-acp d j n1 pp-f j-vvg, cc vvg po32 n2:
(17) doctrine (DIV2)
2501
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as, First, Gods and mens Magistrates were ordained of God, and therefore for his sake, that set them vp, we should obey them. Secondly, Gods commandements:
as, First, God's and men's Magistrates were ordained of God, and Therefore for his sake, that Set them up, we should obey them. Secondly, God's Commandments:
c-acp, ord, n2 cc ng2 n2 vbdr vvn pp-f np1, cc av p-acp po31 n1, cst vvd pno32 a-acp, pns12 vmd vvi pno32. ord, npg1 n2:
(17) doctrine (DIV2)
2501
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God hath required our submission, and therefore for the respect of the duty wee owe to God, wee should obey them. Thirdly, Gods Image:
God hath required our submission, and Therefore for the respect of the duty we owe to God, we should obey them. Thirdly, God's Image:
np1 vhz vvn po12 n1, cc av p-acp dt n1 pp-f dt n1 pns12 vvb p-acp np1, pns12 vmd vvi pno32. ord, npg1 n1:
(17) doctrine (DIV2)
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Magistrates are little Gods in the world, they resemble Gods soueraignty, or Maiesty, and therefore because they are like God, wee should obey them euen for so much of the similitude of God,
Magistrates Are little God's in the world, they resemble God's sovereignty, or Majesty, and Therefore Because they Are like God, we should obey them even for so much of the similitude of God,
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(17) doctrine (DIV2)
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as wee may behold in them, or their authority. Fourthly, Gods mercies:
as we may behold in them, or their Authority. Fourthly, God's Mercies:
c-acp pns12 vmb vvi p-acp pno32, cc po32 n1. ord, npg1 n2:
(17) doctrine (DIV2)
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wee are infinitely bound vnto God, and therefore for his sake, euen for the loue wee beare to him, wee should doe this, which hee requireth.
we Are infinitely bound unto God, and Therefore for his sake, even for the love we bear to him, we should do this, which he requires.
pns12 vbr av-j vvn p-acp np1, cc av p-acp po31 n1, av p-acp dt n1 pns12 vvb p-acp pno31, pns12 vmd vdi d, r-crq pns31 vvz.
(17) doctrine (DIV2)
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Fiftly, Gods glory, God shall get much honour, and his religion will bee well-spoken of, if Christians liue obediently:
Fifty, God's glory, God shall get much honour, and his Religion will be well-spoken of, if Christians live obediently:
ord, npg1 n1, np1 vmb vvi d n1, cc po31 n1 vmb vbi j pp-f, cs np1 vvb av-j:
(17) doctrine (DIV2)
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and contrariwise, if Christians bee not obedient, God may bee much dishonored thereby, and great stormes of affliction may bee brought vpon the Church by the wrath of Princes.
and contrariwise, if Christians be not obedient, God may be much dishonoured thereby, and great storms of affliction may be brought upon the Church by the wrath of Princes.
cc av, cs np1 vbb xx j, np1 vmb vbi av-d vvn av, cc j n2 pp-f n1 vmb vbi vvn p-acp dt n1 p-acp dt n1 pp-f n2.
(17) doctrine (DIV2)
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Sixtly, the iudgements of God, because they must giue account to God for their behauiour toward Magistrates, aswell as for their behauiour towards God himselfe.
Sixty, the Judgments of God, Because they must give account to God for their behaviour towards Magistrates, aswell as for their behaviour towards God himself.
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(17) doctrine (DIV2)
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Secondly, these words may note the manner of obedience:
Secondly, these words may note the manner of Obedience:
ord, d n2 vmb vvi dt n1 pp-f n1:
(17) doctrine (DIV2)
2502
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wee must obey Princes for Gods sake, not onely for conscience sake, but euen as if wee did obey God himselfe,
we must obey Princes for God's sake, not only for conscience sake, but even as if we did obey God himself,
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(17) doctrine (DIV2)
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and with a due respect vnto God: and so it may make also a limitation:
and with a due respect unto God: and so it may make also a limitation:
cc p-acp dt j-jn n1 p-acp np1: cc av pn31 vmb vvi av dt n1:
(17) doctrine (DIV2)
2502
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wee must so obey man, as wee still haue respect vnto God, so as nothing be done against the Word, or pleasure of God.
we must so obey man, as we still have respect unto God, so as nothing be done against the Word, or pleasure of God.
pns12 vmb av vvi n1, c-acp pns12 av vhb n1 p-acp np1, av c-acp pix vbi vdn p-acp dt n1, cc n1 pp-f np1.
(17) doctrine (DIV2)
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we must obey Kings in the land, so as God be not disobeyed. Thus of the Proposition, the Exposition followes.
we must obey Kings in the land, so as God be not disobeyed. Thus of the Proposition, the Exposition follows.
pns12 vmb vvi n2 p-acp dt n1, av c-acp np1 vbb xx vvn. av pp-f dt n1, dt n1 vvz.
(17) doctrine (DIV2)
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Vse. The vse should bee therefore for instruction, to teach vs to looke carefully to our selues in our submission, and so to obey,Use. The use should be Therefore for instruction, to teach us to look carefully to our selves in our submission, and so to obey,
vvb. dt n1 vmd vbi av p-acp n1, pc-acp vvi pno12 pc-acp vvi av-j p-acp po12 n2 p-acp po12 n1, cc av pc-acp vvi,
(17) doctrine (DIV2)
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First, from the hart, because God is intituled to this seruice.
First, from the heart, Because God is entitled to this service.
ord, p-acp dt n1, c-acp np1 vbz vvn p-acp d n1.
(17) doctrine (DIV2)
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Secondly, with feare, because God will bee an auenger of disobedience, and resisting of the powers.
Secondly, with Fear, Because God will be an avenger of disobedience, and resisting of the Powers.
ord, p-acp n1, c-acp np1 vmb vbi dt n1 pp-f n1, cc vvg pp-f dt n2.
(17) doctrine (DIV2)
2505
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Thirdly, though our subiection should bee to our losse, or discredit, or danger, or hurt any way;
Thirdly, though our subjection should be to our loss, or discredit, or danger, or hurt any Way;
ord, cs po12 n1 vmd vbi p-acp po12 n1, cc vvi, cc n1, cc vvi d n1;
(17) doctrine (DIV2)
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yet, for the Lords sake wee should doe it.
yet, for the lords sake we should do it.
av, p-acp dt n2 n1 pns12 vmd vdi pn31.
(17) doctrine (DIV2)
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There is motiue enough in God, though there were not worthines in the Magistrate, or recompence to vs. Againe, it serues to shew the hatefulnes of the transgressors, that resist the power, and will not make conscience of it to submit themselues to the ordinances of Magistrates.
There is motive enough in God, though there were not worthiness in the Magistrate, or recompense to us Again, it serves to show the hatefulness of the transgressors, that resist the power, and will not make conscience of it to submit themselves to the ordinances of Magistrates.
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(17) doctrine (DIV2)
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For this is to resist God himselfe, this is NONLATINALPHABET: and God will certainly bee a reuenger of this disobedience, it being his owne cause, as well as the Magistrates.
For this is to resist God himself, this is: and God will Certainly be a revenger of this disobedience, it being his own cause, as well as the Magistrates.
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(17) doctrine (DIV2)
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Besides, it serues to informe vs concerning the admirable power and wisdome of God, in effecting the subiection of man to authority of Magistrates:
Beside, it serves to inform us Concerning the admirable power and Wisdom of God, in effecting the subjection of man to Authority of Magistrates:
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(17) doctrine (DIV2)
2508
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all men naturally affect to excell, and like not superiority in other men;
all men naturally affect to excel, and like not superiority in other men;
d n2 av-j vvb pc-acp vvi, cc vvb xx n1 p-acp j-jn n2;
(17) doctrine (DIV2)
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and besides it is needfull, that one man should gouerne and keepe in order millions of men, disposed as before.
and beside it is needful, that one man should govern and keep in order millions of men, disposed as before.
cc p-acp pn31 vbz j, cst pi n1 vmd vvi cc vvi p-acp n1 crd pp-f n2, vvn c-acp a-acp.
(17) doctrine (DIV2)
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Now this well points at the cause of this order and subiection, which is the respect of God.
Now this well points At the cause of this order and subjection, which is the respect of God.
av d av vvz p-acp dt n1 pp-f d n1 cc n1, r-crq vbz dt n1 pp-f np1.
(17) doctrine (DIV2)
2508
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God naturally hath planted in the hearts of men a feare to rebell or disobey, euen for fear of God himself, more then Princes:
God naturally hath planted in the hearts of men a Fear to rebel or disobey, even for Fear of God himself, more then Princes:
np1 av-j vhz vvn p-acp dt n2 pp-f n2 dt n1 pc-acp vvi cc vvi, av p-acp n1 pp-f np1 px31, av-dc cs n2:
(17) doctrine (DIV2)
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and besides, God hath made man to see by experience, that hee doth defend the persons and rights of Kings, by reuenging the disobedience of men:
and beside, God hath made man to see by experience, that he does defend the Persons and rights of Kings, by revenging the disobedience of men:
cc a-acp, np1 vhz vvn n1 pc-acp vvi p-acp n1, cst pns31 vdz vvi dt n2 cc n2-jn pp-f n2, p-acp vvg dt n1 pp-f n2:
(17) doctrine (DIV2)
2508
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this naturall conscience keepes vnder naturall men.
this natural conscience keeps under natural men.
d j n1 vvz p-acp j n2.
(17) doctrine (DIV2)
2508
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Now though the Apostle would haue godly men to obey for the same reason, yet it is vpon a higher ground:
Now though the Apostle would have godly men to obey for the same reason, yet it is upon a higher ground:
av cs dt n1 vmd vhi j n2 pc-acp vvi p-acp dt d n1, av pn31 vbz p-acp dt jc n1:
(17) doctrine (DIV2)
2508
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for godly men are instructed by the Word of God to obey Princes;
for godly men Are instructed by the Word of God to obey Princes;
c-acp j n2 vbr vvn p-acp dt n1 pp-f np1 pc-acp vvi n2;
(17) doctrine (DIV2)
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yea, herein differs the obedience of the godly from the wicked, that the godly man obeyes for the meere loue hee beares to God;
yea, herein differs the Obedience of the godly from the wicked, that the godly man obeys for the mere love he bears to God;
uh, av vvz dt n1 pp-f dt j p-acp dt j, cst dt j n1 vvz p-acp dt j n1 pns31 vvz p-acp np1;
(17) doctrine (DIV2)
2508
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and the wicked, onely for feare of vengeance from God:
and the wicked, only for Fear of vengeance from God:
cc dt j, av-j p-acp n1 pp-f n1 p-acp np1:
(17) doctrine (DIV2)
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so both obey for a higher reason then the respect of Princes themselues, euen for the Lords sake:
so both obey for a higher reason then the respect of Princes themselves, even for the lords sake:
av av-d vvi p-acp dt jc n1 cs dt n1 pp-f n2 px32, av-j p-acp dt n2 n1:
(17) doctrine (DIV2)
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the one for the loue of God, and the care of his glory; the other, for feare of his punishments and iudgements.
the one for the love of God, and the care of his glory; the other, for Fear of his punishments and Judgments.
dt pi p-acp dt n1 pp-f np1, cc dt n1 pp-f po31 n1; dt n-jn, p-acp n1 pp-f po31 n2 cc n2.
(17) doctrine (DIV2)
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Lastly, it shewes, men must so acknowledge the glory of Princes, as that especially we haue respect vnto the glory of God, who is King of Kings:
Lastly, it shows, men must so acknowledge the glory of Princes, as that especially we have respect unto the glory of God, who is King of Kings:
ord, pn31 vvz, n2 vmb av vvi dt n1 pp-f n2, c-acp cst av-j pns12 vhb n1 p-acp dt n1 pp-f np1, r-crq vbz n1 pp-f n2:
(17) doctrine (DIV2)
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The Apostle labours to cleare this doctrine from diuers scruples might be conceiued by Christians, whether they arise from the diuersitie of the sorts of Magistrates, or from their soueraignety. For the sorts;
The Apostle labours to clear this Doctrine from diverse scruples might be conceived by Christians, whither they arise from the diversity of the sorts of Magistrates, or from their sovereignty. For the sorts;
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(17) doctrine (DIV2)
2511
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he shews they must obey Magistrates of all sorts, both superior, and inferior;
he shows they must obey Magistrates of all sorts, both superior, and inferior;
pns31 vvz pns32 vmb vvi n2 pp-f d n2, d j-jn, cc j-jn;
(17) doctrine (DIV2)
2511
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the highest, and those which are subordinate to them, both Kings and Gouernors also for their soueraignety.
the highest, and those which Are subordinate to them, both Kings and Governors also for their sovereignty.
dt js, cc d r-crq vbr j p-acp pno32, d n2 cc n2 av p-acp po32 n1.
(17) doctrine (DIV2)
2511
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Hee teacheth them to obserue the supremacy of Kings and Monarchs. In generall, wee may learne from the Apostles care, to preuent mistaking herein;
He Teaches them to observe the supremacy of Kings and Monarchs. In general, we may Learn from the Apostles care, to prevent mistaking herein;
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(17) doctrine (DIV2)
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that he accounts it a pernicious thing, to erre about the authority of Princes, and their Gouernours:
that he accounts it a pernicious thing, to err about the Authority of Princes, and their Governors:
cst pns31 vvz pn31 dt j n1, pc-acp vvi p-acp dt n1 pp-f n2, cc po32 n2:
(17) doctrine (DIV2)
2512
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and experience shewes it to bee pernicious sometimes to the persons of Kings, who are often by treason murthered, vpon wicked and erroneous grounds;
and experience shows it to be pernicious sometime to the Persons of Kings, who Are often by treason murdered, upon wicked and erroneous grounds;
cc n1 vvz pn31 pc-acp vbi j av p-acp dt n2 pp-f n2, r-crq vbr av p-acp n1 vvn, p-acp j cc j n2;
(17) doctrine (DIV2)
2512
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and sometimes to the subiects, who drawe vpon themselues not onely fearefull sinnes, but miserable punishment also, by erring herein:
and sometime to the Subjects, who draw upon themselves not only fearful Sins, but miserable punishment also, by erring herein:
cc av p-acp dt n2-jn, r-crq vvb p-acp px32 xx av-j j n2, cc-acp j n1 av, p-acp vvg av:
(17) doctrine (DIV2)
2512
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somtimes it is pernicious to religion it selfe, and religious causes, giuing not onely scandall, but procuring desolation in the Churches through errors:
sometimes it is pernicious to Religion it self, and religious Causes, giving not only scandal, but procuring desolation in the Churches through errors:
av pn31 vbz j p-acp n1 pn31 n1, cc j n2, vvg xx av-j n1, cc-acp vvg n1 p-acp dt n2 p-acp n2:
(17) doctrine (DIV2)
2512
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somtimes on the left hand, and sometimes on the right hand. Whether to the King. ]
sometimes on the left hand, and sometime on the right hand. Whither to the King. ]
av p-acp dt j n1, cc av p-acp dt j-jn n1. cs p-acp dt n1. ]
(17) doctrine (DIV2)
2512
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It may be questioned, whom the Apostle meanes, by the word King? Such as vnderstand the Epistle to be written to the Iewes, may perhaps conceiue, that the Kings that ruled by deputation in Iudea, should be meant;
It may be questioned, whom the Apostle means, by the word King? Such as understand the Epistle to be written to the Iewes, may perhaps conceive, that the Kings that ruled by deputation in Iudea, should be meant;
pn31 vmb vbi vvn, ro-crq dt n1 vvz, p-acp dt n1 n1? d c-acp vvb dt n1 pc-acp vbi vvn p-acp dt np2, vmb av vvi, cst dt n2 cst vvd p-acp n1 p-acp np1, vmd vbi vvn;
(17) doctrine (DIV2)
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such as were Herod and Agrippa. But in as much as the Iewes were scattred through the Prouinces,
such as were Herod and Agrippa. But in as much as the Iewes were scattered through the Provinces,
d c-acp vbdr np1 cc np1. cc-acp p-acp c-acp d c-acp dt np2 vbdr vvn p-acp dt n2,
(17) doctrine (DIV2)
2514
Image 10
7377
and those prouinciall Iewes were most in quiet:
and those provincial Iewes were most in quiet:
cc d j-jn np2 vbdr av-ds p-acp j-jn:
(17) doctrine (DIV2)
2514
Image 10
7378
and in as much as for the reasons afore giuen, it is likely, that the Epistle was written to all Christians, both Iewes and Gentiles;
and in as much as for the Reasons afore given, it is likely, that the Epistle was written to all Christians, both Iewes and Gentiles;
cc p-acp p-acp d c-acp p-acp dt n2 p-acp vvn, pn31 vbz j, cst dt n1 vbds vvn p-acp d np1, d np2 cc np1;
(17) doctrine (DIV2)
2514
Image 10
7379
therefore by the King hee meant Caesar. And then a more scruple ariseth, for the Romans hated the name of a King, and Caesar was an Emperour:
Therefore by the King he meant Caesar. And then a more scruple arises, for the Roman hated the name of a King, and Caesar was an Emperor:
av p-acp dt n1 pns31 vvd np1. cc av dt av-dc n1 vvz, p-acp dt njp2 vvd dt n1 pp-f dt n1, cc np1 vbds dt n1:
(17) doctrine (DIV2)
2514
Image 10
7380
to which diuers things may bee answered. First, that though the present gouernour was an Emperour;
to which diverse things may be answered. First, that though the present governor was an Emperor;
p-acp r-crq j n2 vmb vbi vvn. ord, cst cs dt j n1 vbds dt n1;
(17) doctrine (DIV2)
2514
Image 10
7381
yet the Apostle, knowing that the most monarchies in the world would rest in the title of King in all ages,
yet the Apostle, knowing that the most monarchies in the world would rest in the title of King in all ages,
av dt n1, vvg cst dt ds n2 p-acp dt n1 vmd vvi p-acp dt n1 pp-f n1 p-acp d n2,
(17) doctrine (DIV2)
2515
Image 10
7382
therefore hee vseth that title that may concerne the most of the Elect in all ages.
Therefore he uses that title that may concern the most of the Elect in all ages.
av pns31 vvz d n1 cst vmb vvi dt ds pp-f dt j-vvn p-acp d n2.
(17) doctrine (DIV2)
2515
Image 10
7383
Secondly, that though amongst the Romans the title of King was not vsed;
Secondly, that though among the Roman the title of King was not used;
ord, cst cs p-acp dt njp2 dt n1 pp-f n1 vbds xx vvn;
(17) doctrine (DIV2)
2516
Image 10
7384
yet the Grecians, in whose language hee writ, did familiarly vse the word, which wee translate King.
yet the Greeks, in whose language he writ, did familiarly use the word, which we translate King.
av dt njp2, p-acp rg-crq n1 pns31 vvd, vdd av-jn vvi dt n1, r-crq pns12 vvb n1.
(17) doctrine (DIV2)
2516
Image 10
7385
Thirdly, the Apostle might haue respect vnto the signification of the word, as vnto a word which was most effectuall to note the highest dignity among men:
Thirdly, the Apostle might have respect unto the signification of the word, as unto a word which was most effectual to note the highest dignity among men:
ord, dt n1 vmd vhi n1 p-acp dt n1 pp-f dt n1, c-acp p-acp dt n1 r-crq vbds av-ds j pc-acp vvi dt js n1 p-acp n2:
(17) doctrine (DIV2)
2517
Image 10
7386
For it notes him that is the stay or foundation of the people, or the common-wealth:
For it notes him that is the stay or Foundation of the people, or the commonwealth:
c-acp pn31 vvz pno31 cst vbz dt n1 cc n1 pp-f dt n1, cc dt n1:
(17) doctrine (DIV2)
2517
Image 10
7387
and though ambitious men sought new titles, as higher; yet the Apostle knew, that this was most maiesticall and honourable:
and though ambitious men sought new titles, as higher; yet the Apostle knew, that this was most majestical and honourable:
cc cs j n2 vvd j n2, c-acp jc; av dt n1 vvd, cst d vbds av-ds j cc j:
(17) doctrine (DIV2)
2517
Image 10
7388
for the tearm of Emperour, in the signification of it, may agree to any subordinate rule, who gouernes or commands other men.
for the term of Emperor, in the signification of it, may agree to any subordinate Rule, who governs or commands other men.
c-acp dt vvi pp-f n1, p-acp dt n1 pp-f pn31, vmb vvi p-acp d j n1, r-crq vvz cc vvz j-jn n2.
(17) doctrine (DIV2)
2517
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7389
Fourthly, it may bee, that the Apostle, knowing the hypocrisie of those Emperours (who onely disclaimed the name of Kings, to auoid the hatred of the people;
Fourthly, it may be, that the Apostle, knowing the hypocrisy of those emperors (who only disclaimed the name of Kings, to avoid the hatred of the people;
ord, pn31 vmb vbi, cst dt n1, vvg dt n1 pp-f d n2 (r-crq av-j vvn dt n1 pp-f n2, pc-acp vvi dt n1 pp-f dt n1;
(17) doctrine (DIV2)
2518
Image 10
7390
and yet sought the full right of Kings, and so to destroy the liberty of the people) giueth the name they sought in substance, though not in tearme.
and yet sought the full right of Kings, and so to destroy the liberty of the people) gives the name they sought in substance, though not in term.
cc av vvd dt j n-jn pp-f n2, cc av pc-acp vvi dt n1 pp-f dt n1) vvz dt n1 pns32 vvd p-acp n1, cs xx p-acp n1.
(17) doctrine (DIV2)
2518
Image 10
7391
Where by the way wee may note, how hatefull hypocrisie is to God, and how vaine it is.
Where by the Way we may note, how hateful hypocrisy is to God, and how vain it is.
c-crq p-acp dt n1 pns12 vmb vvi, c-crq j n1 vbz p-acp np1, cc c-crq j pn31 vbz.
(17) doctrine (DIV2)
2518
Image 10
7392
God will vnmaske euen Kings, if they dissemble with him:
God will unmask even Kings, if they dissemble with him:
np1 vmb vvi av-j n2, cs pns32 vvb p-acp pno31:
(17) doctrine (DIV2)
2518
Image 10
7393
He that tryeth the hearts & reines, iudgeth according to truth, and will not bee deceiued with pretences.
He that trieth the hearts & reins, Judgeth according to truth, and will not be deceived with pretences.
pns31 cst vvz dt n2 cc n2, vvz vvg p-acp n1, cc vmb xx vbi vvn p-acp n2.
(17) doctrine (DIV2)
2518
Image 10
7394
Though men durst not charge Caesar to affect the kingdom, yet God dares, and will require at his hands the ambition of his heart:
Though men durst not charge Caesar to affect the Kingdom, yet God dares, and will require At his hands the ambition of his heart:
cs n2 vvd xx n1 np1 pc-acp vvi dt n1, av np1 vvz, cc vmb vvi p-acp po31 n2 dt n1 pp-f po31 n1:
(17) doctrine (DIV2)
2518
Image 10
7395
And if God will not beare with dissimulation in Kings, much lesse will he beare it in meaner men:
And if God will not bear with dissimulation in Kings, much less will he bear it in meaner men:
cc cs np1 vmb xx vvi p-acp n1 p-acp n2, av-d av-dc vmb pns31 vvi pn31 p-acp jc n2:
(17) doctrine (DIV2)
2518
Image 10
7396
hee hates hypocrisie, and fained pretences, and painted showes wheresoeuer hee findes it;
he hates hypocrisy, and feigned pretences, and painted shows wheresoever he finds it;
pns31 vvz n1, cc j-vvn n2, cc j-vvn n2 c-crq pns31 vvz pn31;
(17) doctrine (DIV2)
2518
Image 10
7397
which should teach vs all to labour for a plain and vpright heart in all things, to direct our words and carriage, according to the true intent of our hearts.
which should teach us all to labour for a plain and upright heart in all things, to Direct our words and carriage, according to the true intent of our hearts.
r-crq vmd vvi pno12 d pc-acp vvi p-acp dt j cc av-j n1 p-acp d n2, pc-acp vvi po12 n2 cc n1, vvg p-acp dt j n1 pp-f po12 n2.
(17) doctrine (DIV2)
2518
Image 10
7398
For besides that God will plague men for their dissimulation, which cannot be hid from him:
For beside that God will plague men for their dissimulation, which cannot be hid from him:
p-acp a-acp cst np1 vmb vvi n2 p-acp po32 n1, r-crq vmbx vbi vvn p-acp pno31:
(17) doctrine (DIV2)
2518
Image 10
7399
it fals out vsually, that such as vse dissembling, are perpetually suspected (all their faire pretences notwithstanding) as those Caesars were. Lastly;
it falls out usually, that such as use dissembling, Are perpetually suspected (all their fair pretences notwithstanding) as those Caesars were. Lastly;
pn31 vvz av av-j, cst d c-acp vvi vvg, vbr av-j vvn (d po32 j n2 p-acp) c-acp d npg1 vbdr. ord;
(17) doctrine (DIV2)
2518
Image 10
7400
the Apostle may name Kings, to preuent rebellion in the subiects, which either should feare such as affected the title,
the Apostle may name Kings, to prevent rebellion in the Subjects, which either should Fear such as affected the title,
dt n1 vmb vvi n2, pc-acp vvi n1 p-acp dt n2-jn, r-crq d vmd vvi d c-acp vvd dt n1,
(17) doctrine (DIV2)
2519
Image 10
7401
or liue vnder such as professed themselues to bee Kings, and so the meaning is, that hee would haue them obey euen Kings,
or live under such as professed themselves to be Kings, and so the meaning is, that he would have them obey even Kings,
cc vvi p-acp d c-acp vvd px32 pc-acp vbi n2, cc av dt n1 vbz, cst pns31 vmd vhi pno32 vvi av-j n2,
(17) doctrine (DIV2)
2519
Image 10
7402
how hatefull soeuer naturally that kinde of gouernment did seeme vnto them. It may bee that the Apostle mentioneth Kings, as the last kinde of gouernment:
how hateful soever naturally that kind of government did seem unto them. It may be that the Apostle mentioneth Kings, as the last kind of government:
c-crq j av av-j cst n1 pp-f n1 vdd vvi p-acp pno32. pn31 vmb vbi d dt n1 vvz n2, c-acp dt ord n1 pp-f n1:
(17) doctrine (DIV2)
2519
Image 10
7403
a Monarchy being in many respects the most excellent forme of gouernment;
a Monarchy being in many respects the most excellent Form of government;
dt n1 vbg p-acp d n2 dt av-ds j n1 pp-f n1;
(17) doctrine (DIV2)
2520
Image 10
7404
as being such a form of gouernment, as comes neerest to the similitude of God, who is not onely one in nature,
as being such a from of government, as comes nearest to the similitude of God, who is not only one in nature,
c-acp vbg d dt n1 pp-f n1, c-acp vvz av-j p-acp dt n1 pp-f np1, r-crq vbz xx av-j pi p-acp n1,
(17) doctrine (DIV2)
2520
Image 10
7405
but in gouernment also, and is most agreeable to nature, which doth affect vnity, as well in the body politicke, as in the body naturall.
but in government also, and is most agreeable to nature, which does affect unity, as well in the body politic, as in the body natural.
cc-acp p-acp n1 av, cc vbz av-ds j p-acp n1, r-crq vdz vvi n1, c-acp av p-acp dt n1 j, c-acp p-acp dt n1 j.
(17) doctrine (DIV2)
2520
Image 10
7406
But I let this passe as a question belonging rather to the Politickes, then to Diuinity, to be discussed at large.
But I let this pass as a question belonging rather to the Politics, then to Divinity, to be discussed At large.
p-acp pns11 vvb d vvi p-acp dt n1 vvg av-c p-acp dt n2-j, av p-acp n1, pc-acp vbi vvn p-acp j.
(17) doctrine (DIV2)
2520
Image 10
7407
Thus coniecturally of the reason, why the Apostle vseth this tearm. Concerning Kings, I propound these things to be considered of. First, the Originall of Kings. Secondly, the excellency of Kings:
Thus conjecturally of the reason, why the Apostle uses this term. Concerning Kings, I propound these things to be considered of. First, the Original of Kings. Secondly, the excellency of Kings:
av av-j pp-f dt n1, q-crq dt n1 vvz d vvi. vvg n2, pns11 vvb d n2 pc-acp vbi vvn pp-f. ord, dt j-jn pp-f n2. ord, dt n1 pp-f n2:
(17) doctrine (DIV2)
2521
Image 10
7408
both these tend to work in man the care of obedience to them and their Lawes.
both these tend to work in man the care of Obedience to them and their Laws.
d d vvb pc-acp vvi p-acp n1 dt n1 pp-f n1 p-acp pno32 cc po32 n2.
(17) doctrine (DIV2)
2524
Image 10
7409
Thirdly, the indefinite manner of propounding the tearm; shewing, that this submission belongs to all Kings. Fourthly, the vses of all. For the first.
Thirdly, the indefinite manner of propounding thee term; showing, that this submission belongs to all Kings. Fourthly, the uses of all. For the First.
ord, dt j n1 pp-f vvg pno32 vvi; vvg, cst d n1 vvz p-acp d n2. ord, dt n2 pp-f d. p-acp dt ord.
(17) doctrine (DIV2)
2525
Image 10
7410
It is not vnprofitable to consider how men came, by degrees, at length to subiect themselues to this gouernment of Kings.
It is not unprofitable to Consider how men Come, by Degrees, At length to Subject themselves to this government of Kings.
pn31 vbz xx j pc-acp vvi c-crq n2 vvd, p-acp n2, p-acp n1 pc-acp vvi px32 p-acp d n1 pp-f n2.
(17) doctrine (DIV2)
2527
Image 10
7411
First, man, by the instinct of God, and by the nature giuen him, tends to society: First, man, by the instinct of God, and by the nature given him, tends to society:
ord, n1, p-acp dt n1 pp-f np1, cc p-acp dt n1 vvn pno31, vvz p-acp n1:
(17) doctrine (DIV2)
2528
Image 10
7412
of all creatures, man is vnaptest to liue alone: mans language shewes, that he was made to society:
of all creatures, man is unaptest to live alone: men language shows, that he was made to society:
pp-f d n2, n1 vbz js pc-acp vvi av-j: ng1 n1 vvz, cst pns31 vbds vvn p-acp n1:
(17) doctrine (DIV2)
2528
Image 10
7413
and mans disposition shews, that it likes not any estate that must be remoued from the knowledge and conuersation of other men.
and men disposition shows, that it likes not any estate that must be removed from the knowledge and Conversation of other men.
cc ng1 n1 vvz, cst pn31 vvz xx d n1 cst vmb vbi vvn p-acp dt n1 cc n1 pp-f j-jn n2.
(17) doctrine (DIV2)
2528
Image 10
7414
He that can liue without society, is either better than a man, as is GOD; or worse than a man, as is a beast.
He that can live without society, is either better than a man, as is GOD; or Worse than a man, as is a beast.
pns31 cst vmb vvi p-acp n1, vbz av-d jc cs dt n1, c-acp vbz np1; cc av-jc cs dt n1, c-acp vbz dt n1.
(17) doctrine (DIV2)
2528
Image 10
7415
The first kinde of society was oeconomicall, a houshold society: where was, first, a society between man and wife; The First kind of society was economical, a household society: where was, First, a society between man and wife;
dt ord n1 pp-f n1 vbds j, dt n1 n1: c-crq vbds, ord, dt n1 p-acp n1 cc n1;
(17) doctrine (DIV2)
2529
Image 10
7416
and thence, by propagation, grew the society to a full houshold, by the comming-in of children and seruants.
and thence, by propagation, grew the society to a full household, by the comming-in of children and Servants.
cc av, p-acp n1, vvd dt n1 p-acp dt j n1, p-acp dt j pp-f n2 cc n2.
(17) doctrine (DIV2)
2529
Image 10
7417
And hence was the first form of gouernment; where the father of the family was the Head and Ruler.
And hence was the First from of government; where the father of the family was the Head and Ruler.
cc av vbds dt ord n1 pp-f n1; c-crq dt n1 pp-f dt n1 vbds dt n1 cc n1.
(17) doctrine (DIV2)
2529
Image 10
7418
The second kinde of society, was a Village or Town, which contained in it the gouernment of diuerse houses or families:
The second kind of society, was a Village or Town, which contained in it the government of diverse houses or families:
dt ord n1 pp-f n1, vbds dt n1 cc n1, r-crq vvd p-acp pn31 dt n1 pp-f j n2 cc n2:
(17) doctrine (DIV2)
2530
Image 10
7419
and this was occasioned either by increase of posterity, or for preuention of harms, or out of necessity for supply of necessaries.
and this was occasioned either by increase of posterity, or for prevention of harms, or out of necessity for supply of necessaries.
cc d vbds vvn av-d p-acp n1 pp-f n1, cc p-acp n1 pp-f n2, cc av pp-f n1 p-acp n1 pp-f n2-j.
(17) doctrine (DIV2)
2530
Image 10
7420
At the first, a Village or Town contained (as is thought) onely the seuerall branches of the same family, that is,
At the First, a Village or Town contained (as is Thought) only the several branches of the same family, that is,
p-acp dt ord, dt n1 cc n1 vvd (c-acp vbz vvn) av-j dt j n2 pp-f dt d n1, cst vbz,
(17) doctrine (DIV2)
2530
Image 10
7421
when men liued so long, such as were descended of their bloud, and were ruled by the chief and first of their bloud.
when men lived so long, such as were descended of their blood, and were ruled by the chief and First of their blood.
c-crq n2 vvd av av-j, d c-acp vbdr vvn pp-f po32 n1, cc vbdr vvn p-acp dt j-jn cc ord pp-f po32 n1.
(17) doctrine (DIV2)
2530
Image 10
7422
Afterwards, strangers of other families, that were fewer in number, mingled with them, to auoid the danger of wilde beasts,
Afterwards, Strangers of other families, that were fewer in number, mingled with them, to avoid the danger of wild beasts,
av, n2 pp-f j-jn n2, cst vbdr d p-acp n1, vvn p-acp pno32, pc-acp vvi dt n1 pp-f j n2,
(17) doctrine (DIV2)
2530
Image 10
7423
or the iniuries of other men:
or the injuries of other men:
cc dt n2 pp-f j-jn n2:
(17) doctrine (DIV2)
2530
Image 10
7424
yea, one of the words vsed for a village, is deriued from a word that signifies a Fountain;
yea, one of the words used for a village, is derived from a word that signifies a Fountain;
uh, crd pp-f dt n2 vvn p-acp dt n1, vbz vvn p-acp dt n1 cst vvz dt n1;
(17) doctrine (DIV2)
2530
Image 10
7425
and so importeth, that necessity drew men to dwel together, that so they might enioy the benefit of nature for water, which in the Countries first-planted, was not vniuersally to be had,
and so imports, that necessity drew men to dwell together, that so they might enjoy the benefit of nature for water, which in the Countries first-planted, was not universally to be had,
cc av vvz, cst n1 vvd n2 pc-acp vvi av, cst av pns32 vmd vvi dt n1 pp-f n1 p-acp n1, r-crq p-acp dt ng1 j, vbds xx av-j pc-acp vbi vhn,
(17) doctrine (DIV2)
2530
Image 10
7426
but one Well must serue diuers housholds:
but one Well must serve diverse Households:
cc-acp pi av vmb vvi j n2:
(17) doctrine (DIV2)
2530
Image 10
7427
and so the Springs of water was one cause to bring men to this kinde of society, and dwelling together.
and so the Springs of water was one cause to bring men to this kind of society, and Dwelling together.
cc av dt n2 pp-f n1 vbds crd n1 pc-acp vvi n2 p-acp d n1 pp-f n1, cc vvg av.
(17) doctrine (DIV2)
2530
Image 10
7428
The third kinde of society, was a City; which consisted of the people of many Villages:
The third kind of society, was a city; which consisted of the people of many Villages:
dt ord n1 pp-f n1, vbds dt n1; r-crq vvd pp-f dt n1 pp-f d n2:
(17) doctrine (DIV2)
2531
Image 10
7429
and into this society, men came both for commodity and necessity: For commodity;
and into this society, men Come both for commodity and necessity: For commodity;
cc p-acp d n1, n2 vvd d p-acp n1 cc n1: p-acp n1;
(17) doctrine (DIV2)
2531
Image 10
7430
as namely, for trades, and the education of children, and the exercise of Religion, and the administration of iustice;
as namely, for trades, and the education of children, and the exercise of Religion, and the administration of Justice;
c-acp av, c-acp n2, cc dt n1 pp-f n2, cc dt n1 pp-f n1, cc dt n1 pp-f n1;
(17) doctrine (DIV2)
2531
Image 10
7431
for necessity, that so they might bee strengthened against their enemies, and to this end they walled and ditched-about their Cities;
for necessity, that so they might be strengthened against their enemies, and to this end they walled and ditched-about their Cities;
p-acp n1, cst av pns32 vmd vbi vvn p-acp po32 n2, cc p-acp d n1 pns32 vvd cc j po32 n2;
(17) doctrine (DIV2)
2531
Image 10
7432
as also to keep-in offenders, that they might not flee, and to keep out such as were banished, that they might not return:
as also to keeping offenders, that they might not flee, and to keep out such as were banished, that they might not return:
c-acp av p-acp j n2, cst pns32 vmd xx vvi, cc pc-acp vvi av d c-acp vbdr vvn, cst pns32 vmd xx vvi:
(17) doctrine (DIV2)
2531
Image 10
7433
and in this society, first began the gouernment of Kings.
and in this society, First began the government of Kings.
cc p-acp d n1, ord vvd dt n1 pp-f n2.
(17) doctrine (DIV2)
2531
Image 10
7434
For, from the beginning, it is thought, that euery City had a King, as a Monarch to rule and defend it,
For, from the beginning, it is Thought, that every city had a King, as a Monarch to Rule and defend it,
p-acp, p-acp dt n1, pn31 vbz vvn, cst d n1 vhd dt n1, c-acp dt n1 pc-acp vvi cc vvi pn31,
(17) doctrine (DIV2)
2531
Image 10
7435
as appears in Genesis. There was a King of Sodome and Gomorrah: and so euery of the other Cities had their different Kings.
as appears in Genesis. There was a King of Sodom and Gomorrah: and so every of the other Cities had their different Kings.
c-acp vvz p-acp n1. a-acp vbds dt n1 pp-f np1 cc np1: cc av d pp-f dt j-jn n2 vhd po32 j n2.
(17) doctrine (DIV2)
2531
Image 10
7436
Fourthly, when men increased so fast, that one City could not hold the people which liued in it, then beganne Countries and Prouinces:
Fourthly, when men increased so fast, that one city could not hold the people which lived in it, then began Countries and Provinces:
ord, c-crq n2 vvd av av-j, cst pi n1 vmd xx vvi dt n1 r-crq vvd p-acp pn31, av vvd n2 cc n2:
(17) doctrine (DIV2)
2532
Image 10
7437
and at length, the whole Nation, consisting of many Cities, became subiect to one King: and afterwards, by conquest or marriage, diuerse Nations yeelded obedience to one King.
and At length, the Whole nation, consisting of many Cities, became Subject to one King: and afterwards, by conquest or marriage, diverse nations yielded Obedience to one King.
cc p-acp n1, dt j-jn n1, vvg pp-f d n2, vvd j-jn p-acp crd n1: cc av, p-acp n1 cc n1, j n2 vvn n1 p-acp crd n1.
(17) doctrine (DIV2)
2532
Image 10
7438
Now, the ends why humane societies became subiect to Kings and to superior Powers, were the Common-weal,
Now, the ends why humane societies became Subject to Kings and to superior Powers, were the Commonweal,
av, dt n2 q-crq j n2 vvd j-jn p-acp n2 cc p-acp j-jn n2, vbdr dt n1,
(17) doctrine (DIV2)
2533
Image 10
7439
and the benefit of the people so vnited:
and the benefit of the people so united:
cc dt n1 pp-f dt n1 av vvn:
(17) doctrine (DIV2)
2533
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7440
for, power was giuen to Kings, that so men might be protected in the practice of vertue, that peace might be preserued among the Inhabitants, that the common priuiledges might be maintained, that courses for raising of riches & trades, might bee held.
for, power was given to Kings, that so men might be protected in the practice of virtue, that peace might be preserved among the Inhabitants, that the Common privileges might be maintained, that courses for raising of riches & trades, might be held.
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(17) doctrine (DIV2)
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Each man did look to his owne wealth: but the King was to look-to the Common-wealth.
Each man did look to his own wealth: but the King was to look-to the Commonwealth.
d n1 vdd vvi p-acp po31 d n1: cc-acp dt n1 vbds p-acp j dt n1.
(17) doctrine (DIV2)
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And thus much of the Originall of Kings. Their excellency aboue other men, follows.
And thus much of the Original of Kings. Their excellency above other men, follows.
cc av d pp-f dt j-jn pp-f n2. po32 n1 p-acp j-jn n2, vvz.
(17) doctrine (DIV2)
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Secondly, it must needs appear, that Kings are of all men most excellent, in respect of their outward condition and calling;
Secondly, it must needs appear, that Kings Are of all men most excellent, in respect of their outward condition and calling;
ord, pn31 vmb av vvi, cst n2 vbr pp-f d n2 av-ds j, p-acp n1 pp-f po32 j n1 cc n1;
(17) doctrine (DIV2)
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1. Because God himself was a King, and is delighted to rank himself among men of that degree. 2. Because their creation is from God:
1. Because God himself was a King, and is delighted to rank himself among men of that degree. 2. Because their creation is from God:
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(17) doctrine (DIV2)
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they are a speciall sort of men, raised in a peculiar manner to their places by God;
they Are a special sort of men, raised in a peculiar manner to their places by God;
pns32 vbr dt j n1 pp-f n2, vvn p-acp dt j n1 p-acp po32 n2 p-acp np1;
(17) doctrine (DIV2)
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who pleads it as his glory, that Kings raign by him, Pro. 8. Romans 13. 3. Because God hath communicated to kings the Image of his owne Maiesty,
who pleads it as his glory, that Kings Reign by him, Pro 8. Romans 13. 3. Because God hath communicated to Kings the Image of his own Majesty,
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(17) doctrine (DIV2)
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nor experience of euill, nor example can restraine, or dry vp:
nor experience of evil, nor Exampl can restrain, or dry up:
ccx n1 pp-f n-jn, ccx n1 vmb vvi, cc vvb a-acp:
(18) doctrine (DIV2)
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and printed in the natures of men a naturall forme of Kings, as the Vice-gerents to God himself. 4. Because a diuine sentence is in the mouth of the King, as Salomon saith: their iudgement is God's iudgement:
and printed in the nature's of men a natural Form of Kings, as the Vicegerents to God himself. 4. Because a divine sentence is in the Mouth of the King, as Solomon Says: their judgement is God's judgement:
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(17) doctrine (DIV2)
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and God would haue the people to beleeue, that what they say in iudgement, God himself saith it. 5. Because they haue a power aboue all other men;
and God would have the people to believe, that what they say in judgement, God himself Says it. 5. Because they have a power above all other men;
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(17) doctrine (DIV2)
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of which, when I come to treat of the word Superiour. 6. Because they take accounts of all other men,
of which, when I come to Treat of the word Superior. 6. Because they take accounts of all other men,
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(17) doctrine (DIV2)
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but giue accounts onely to God. 7. Because they haue the treasure of honor:
but give accounts only to God. 7. Because they have the treasure of honour:
cc-acp vvb n2 av-j p-acp np1. crd p-acp pns32 vhb dt n1 pp-f n1:
(17) doctrine (DIV2)
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they giue all the honour which is possessed by any of their Subiects, and so doo they all offices of honour and gouernment in their Dominions. 8. Because they are the Basis, or the foundation,
they give all the honour which is possessed by any of their Subjects, and so do they all Offices of honour and government in their Dominions. 8. Because they Are the Basis, or the Foundation,
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(17) doctrine (DIV2)
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or stay of all their Subiects; who are maintained in Religion, Iustice and Peace, by their means. And thus of their excellency.
or stay of all their Subjects; who Are maintained in Religion, justice and Peace, by their means. And thus of their excellency.
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(17) doctrine (DIV2)
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Thirdly, it is to bee noted, that the word is set down indefinitely:
Thirdly, it is to be noted, that the word is Set down indefinitely:
ord, pn31 vbz pc-acp vbi vvn, cst dt n1 vbz vvn a-acp av-j:
(17) doctrine (DIV2)
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and so it shewes, that this honour belongeth to all Kings in the substance of it,
and so it shows, that this honour belongeth to all Kings in the substance of it,
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(17) doctrine (DIV2)
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whether he be a King of one City, or many;
whither he be a King of one city, or many;
cs pns31 vbb dt n1 pp-f crd n1, cc d;
(17) doctrine (DIV2)
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whether he be a Iew or Gentile, a Christian or Pagan, Hereticall or Orthodoxall, Caesar or Herod, young or old, vertuous or vitious.
whither he be a Iew or Gentile, a Christian or Pagan, Heretical or orthodoxal, Caesar or Herod, young or old, virtuous or vicious.
cs pns31 vbb dt np1 cc j, dt njp cc np1, j cc np1, np1 cc np1, j cc j, j cc j.
(17) doctrine (DIV2)
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Vse. Fourthly, the vse should be therefore from hence, to inforce vpon our hearts an increase of care and conscience, in acknowledging the honor and right of Kings,Use. Fourthly, the use should be Therefore from hence, to enforce upon our hearts an increase of care and conscience, in acknowledging the honour and right of Kings,
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(17) doctrine (DIV2)
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and in loyall and sincere obseruance and obedience to their Lawes. It should not seem grieuous to men to bee held vnder the yoke of obedience,
and in loyal and sincere observance and Obedience to their Laws. It should not seem grievous to men to be held under the yoke of Obedience,
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(17) doctrine (DIV2)
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and to be subiect to others that are but men as well as themselues.
and to be Subject to Others that Are but men as well as themselves.
cc pc-acp vbi j-jn p-acp n2-jn cst vbr p-acp n2 c-acp av p-acp px32.
(17) doctrine (DIV2)
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There are many things may encourage the harts of Subiects, without grieuance to bear the superiority of Princes, and not to be discontented:
There Are many things may encourage the hearts of Subjects, without grievance to bear the superiority of Princes, and not to be discontented:
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(17) doctrine (DIV2)
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for, First, Kings haue nothing but what they haue receiued.
for, First, Kings have nothing but what they have received.
c-acp, ord, n2 vhb pix cc-acp r-crq pns32 vhb vvn.
(17) doctrine (DIV2)
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Secondly, if Kings doo wrong, they must giue account to God for all the wrongs that they haue done.
Secondly, if Kings do wrong, they must give account to God for all the wrongs that they have done.
ord, cs n2 vdi vvi, pns32 vmb vvi n1 p-acp np1 p-acp d dt n2-jn cst pns32 vhb vdn.
(17) doctrine (DIV2)
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Thirdly, God hath charged Princes to be carefull of their Subiects: hee hath giuen them lawes, though they be Kings.
Thirdly, God hath charged Princes to be careful of their Subjects: he hath given them laws, though they be Kings.
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(17) doctrine (DIV2)
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Fourthly, Princes Subiects are first bound to God: and therefore they are not tied to Princes in any thing contrary to God's Word.
Fourthly, Princes Subjects Are First bound to God: and Therefore they Are not tied to Princes in any thing contrary to God's Word.
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(17) doctrine (DIV2)
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Fiftly, though the outward man be subiected to the power of Princes, yet their consciences are free:
Fifty, though the outward man be subjected to the power of Princes, yet their Consciences Are free:
ord, cs dt j n1 vbi vvn p-acp dt n1 pp-f n2, av po32 n2 vbr j:
(17) doctrine (DIV2)
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in spirit they are subiect onely to the God of spirits.
in Spirit they Are Subject only to the God of spirits.
p-acp n1 pns32 vbr j-jn av-j p-acp dt n1 pp-f n2.
(17) doctrine (DIV2)
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Sixtly, the hearts of Kings are in the hands of the Lord, and hee turneth them as hee pleaseth, Prouerbs 21. Seuenthly,
Sixty, the hearts of Kings Are in the hands of the Lord, and he turns them as he Pleases, Proverbs 21. Seuenthly,
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(17) doctrine (DIV2)
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though God hath set vp Kings, yet he hath not put down himself: but hee ruleth in all these things:
though God hath Set up Kings, yet he hath not put down himself: but he Ruleth in all these things:
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(17) doctrine (DIV2)
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hee is King of heauen, Daniel 4.34. and he is King of all the earth, Psalm 47.8. He is a King immortall, 1. Tim. 1.12.
he is King of heaven, daniel 4.34. and he is King of all the earth, Psalm 47.8. He is a King immortal, 1. Tim. 1.12.
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(17) doctrine (DIV2)
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Eightthly, whereas thousands of subiects cannot attaine to the fight of the King, nor obtaine any particular suite from him,
Eighthly, whereas thousands of Subjects cannot attain to the fight of the King, nor obtain any particular suit from him,
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(17) doctrine (DIV2)
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nor can the King prouide for them in particular:
nor can the King provide for them in particular:
ccx vmb dt n1 vvb p-acp pno32 p-acp j:
(17) doctrine (DIV2)
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yet may they goe to God and Iesus Christ, who is King of righteousnes and peace, they may get great suites in heauen,
yet may they go to God and Iesus christ, who is King of righteousness and peace, they may get great suits in heaven,
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(17) doctrine (DIV2)
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and shall bee prouided for in all needfull things, Psalme 23.1. and 5.3, and 48.15. and 74.12. and 80.2. Esay 49.10. Mat. 2.6. Reuel. 7.17. Lastly, though they bee subiects now in respect of earthly Princes:
and shall be provided for in all needful things, Psalm 23.1. and 5.3, and 48.15. and 74.12. and 80.2. Isaiah 49.10. Mathew 2.6. Revel. 7.17. Lastly, though they be Subjects now in respect of earthly Princes:
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(17) doctrine (DIV2)
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yet in respect of God they are anointed to bee Kings themselues, and shall receiue a Kingdome, better then all the Kingdomes of the earth:
yet in respect of God they Are anointed to be Kings themselves, and shall receive a Kingdom, better then all the Kingdoms of the earth:
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(17) doctrine (DIV2)
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The Princes of this world are but mortall Kings: but euery godly man is a King immortall, hee partakes the title of God himselfe.
The Princes of this world Are but Mortal Kings: but every godly man is a King immortal, he partakes the title of God himself.
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(17) doctrine (DIV2)
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God is a King immortal by nature, and he is a King immortall by adoption and grace: God is a King immortal by nature, and he is a King immortal by adoption and grace:
np1 vbz dt n1 j p-acp n1, cc pns31 vbz dt n1 j p-acp n1 cc n1:
(17) doctrine (DIV2)
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and besides, the poorest subiect, that is a true Christian, intertaineth the King of glory euery day, Psal. 24.7, 9. As superior. [ NONLATINALPHABET. ]
and beside, the Poorest Subject, that is a true Christian, intertaineth the King of glory every day, Psalm 24.7, 9. As superior. [. ]
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(17) doctrine (DIV2)
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The word signifieth one, that hath aboue the hauings of other men:
The word signifies one, that hath above the havings of other men:
dt n1 vvz pi, cst vhz p-acp dt n2-vhg pp-f j-jn n2:
(17) doctrine (DIV2)
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and so the King hath more then all his subiects, not onely in matter of maintenance, but also in matter of authority and supremacy:
and so the King hath more then all his Subjects, not only in matter of maintenance, but also in matter of Authority and supremacy:
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(17) doctrine (DIV2)
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this his hauing in supremacy is heere meant.
this his having in supremacy is Here meant.
d po31 j-vvg n1 n1 vbz av vvn.
(17) doctrine (DIV2)
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That the King is supreme, is so manifest by this text, as it needs no proofe:
That the King is supreme, is so manifest by this text, as it needs no proof:
cst dt n1 vbz j, vbz av j p-acp d n1, c-acp pn31 vvz dx n1:
(17) doctrine (DIV2)
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Princes are called therfore in the Old Testament, Heads of the Tribes, or of the people:
Princes Are called Therefore in the Old Testament, Heads of the Tribes, or of the people:
n2 vbr vvn av p-acp dt j n1, n2 pp-f dt n2, cc pp-f dt n1:
(17) doctrine (DIV2)
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to signifie, that they were not onely higher in place, but had soueraigne and supreme authority ouer all the people.
to signify, that they were not only higher in place, but had sovereign and supreme Authority over all the people.
pc-acp vvi, cst pns32 vbdr xx av-j jc p-acp n1, cc-acp vhd j-jn cc j n1 p-acp d dt n1.
(17) doctrine (DIV2)
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This supremacy of Kings giues them authority in all causes both ecclesiasticall and ciuill, and ouer all persons, Churchm-en,
This supremacy of Kings gives them Authority in all Causes both ecclesiastical and civil, and over all Persons, Churchmen,
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(17) doctrine (DIV2)
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as well as Lay-men, as hath beene proued at large before in the former parts of this verse.
as well as Laymen, as hath been proved At large before in the former parts of this verse.
c-acp av c-acp n2, c-acp vhz vbn vvn p-acp j c-acp p-acp dt j n2 pp-f d n1.
(17) doctrine (DIV2)
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The vse is therefore to confute the damnable pleadings of the Popes of Rome, & their adherents, that claime to haue the right of supremacy aboue the Kings and Princes of the world.
The use is Therefore to confute the damnable pleadings of the Popes of Room, & their adherents, that claim to have the right of supremacy above the Kings and Princes of the world.
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(17) doctrine (DIV2)
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There are diuers manifest arguments to ouerthrowe the supremacy of the Pope.
There Are diverse manifest Arguments to overthrown the supremacy of the Pope.
pc-acp vbr j j n2 pc-acp vvi dt n1 pp-f dt n1.
(17) doctrine (DIV2)
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First, this expresse text, that acknowledgeth the King to bee superior, this was the Doctrine in the Apostles times.
First, this express text, that acknowledgeth the King to be superior, this was the Doctrine in the Apostles times.
ord, d j n1, cst vvz dt n1 pc-acp vbi j-jn, d vbds dt n1 p-acp dt n2 n2.
(17) doctrine (DIV2)
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Secondly, it is more to be noted, that Peter himselfe, who by the opinion of the Papists had the height of place in the church, that euen Peter (I say) is so far from clayming this to himselfe, that hee directs christians to acknowledge supremacy only as the right of Kings,
Secondly, it is more to be noted, that Peter himself, who by the opinion of the Papists had the height of place in the Church, that even Peter (I say) is so Far from claiming this to himself, that he directs Christians to acknowledge supremacy only as the right of Kings,
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(17) doctrine (DIV2)
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yea and flatly forbids dominion in the Clergy, 1. Pet. 5.5.
yea and flatly forbids dominion in the Clergy, 1. Pet. 5.5.
uh cc av-j vvz n1 p-acp dt n1, crd np1 crd.
(17) doctrine (DIV2)
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Thirdly, our Sauiour Christ at large beates downe this primacy, or supremacy in his Apostles and all churchmen, shewing that they had not authority, as the Kings of the earth had.
Thirdly, our Saviour christ At large beats down this primacy, or supremacy in his Apostles and all churchmen, showing that they had not Authority, as the Kings of the earth had.
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(17) doctrine (DIV2)
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It must not bee so with them, and much lesse had they authority ouer the Kings of the earth, Mathew 20.25. Luke 22, 25.
It must not be so with them, and much less had they Authority over the Kings of the earth, Matthew 20.25. Lycia 22, 25.
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(17) doctrine (DIV2)
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Fourthly, euery soule must bee subiect to the higher powers.
Fourthly, every soul must be Subject to the higher Powers.
ord, d n1 vmb vbi j-jn p-acp dt jc n2.
(17) doctrine (DIV2)
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If euery soule, then Churchmen, if they haue soules, must bee subiect, and therefore may not rule, Rom. 13.1. Fiftly, Christ and the Apostles neuer claymed any such supremacy, but shewed the contrary by their Doctrine and practice.
If every soul, then Churchmen, if they have Souls, must be Subject, and Therefore may not Rule, Rom. 13.1. Fifty, christ and the Apostles never claimed any such supremacy, but showed the contrary by their Doctrine and practice.
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(17) doctrine (DIV2)
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Sixtly, it is made the expresse mark of that Man of sinne, that he lifts vp himselfe aboue all that is called God, that is aboue Magistrates, 2. Thes. 2. This hath beene the constant Doctrine of the ancient Fathers.
Sixty, it is made the express mark of that Man of sin, that he lifts up himself above all that is called God, that is above Magistrates, 2. Thebes 2. This hath been the constant Doctrine of the ancient Father's.
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(17) doctrine (DIV2)
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Origen Homil. 7. in Isaiah saith, Hee that is called to a Bishoprick, is not called to principality,Origen Homily 7. in Isaiah Says, He that is called to a Bishopric, is not called to principality,
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(17) doctrine (DIV2)
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but to the seruice of the Church. Tertullian lib. ad Scapul.
but to the service of the Church. Tertullian lib. ad Scapul.
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(17) doctrine (DIV2)
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saith, We reuerence the Emperor, as a man second to God, and the onely one that is lesse then God;
Says, We Reverence the Emperor, as a man second to God, and the only one that is less then God;
vvz, pns12 vvb dt n1, c-acp dt n1 ord p-acp np1, cc dt j pi cst vbz av-dc cs np1;
(17) doctrine (DIV2)
2553
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and also, Tertullian de Ido. Capite 18. Nazianzen orat. ad subdit. et Imperat. All men must bee subiect to higher powers.
and also, Tertullian de Ido. Capite 18. Nazianzen Orat. ad subdit. et Implead All men must be Subject to higher Powers.
cc av, np1 fw-fr np1. fw-la crd np1 j. fw-la fw-la. fw-fr np1 d n2 vmb vbi j-jn p-acp jc n2.
(17) doctrine (DIV2)
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The expresse testimonies of Chrysostome, and Bernard, vpon Rom. 13. haue beene quoted before, read Bernard. de consid. lib.
The express testimonies of Chrysostom, and Bernard, upon Rom. 13. have been quoted before, read Bernard. de Consider. lib.
dt j n2 pp-f np1, cc np1, p-acp np1 crd vhb vbn vvn a-acp, vvb np1. fw-la vvn. n1.
(17) doctrine (DIV2)
2555
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2. Capite 4. Hilar. ad Anx. Chrysost. homil. 42. in Ioan Ambrose in 2. Tim. 2.4.
2. Capite 4. Hilar. and Anx. Chrysostom Homily. 42. in Ioan Ambrose in 2. Tim. 2.4.
crd fw-la crd np1 cc np1 np1 n1. crd p-acp np1 np1 p-acp crd np1 crd.
(17) doctrine (DIV2)
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Secondly, this should confirme euery good subiect, to acknowledge and maintaine the Kings supremacy, and willingly to bind himselfe therevnto by oath:
Secondly, this should confirm every good Subject, to acknowledge and maintain the Kings supremacy, and willingly to bind himself thereunto by oath:
ord, d vmd vvi d j n-jn, pc-acp vvi cc vvi dt n2 n1, cc av-j pc-acp vvi px31 av p-acp n1:
(17) doctrine (DIV2)
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For the oath of supremacy is the bond of this subiection, and this oath men must take without equiuocation, mentall euasion,
For the oath of supremacy is the bound of this subjection, and this oath men must take without equivocation, mental evasion,
c-acp dt n1 pp-f n1 vbz dt n1 pp-f d n1, cc d n1 n2 vmb vvi p-acp n1, j n1,
(17) doctrine (DIV2)
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or secret reseruation, yea it should bind in them the same resolution was in Saint Barnard : who saith thus:
or secret reservation, yea it should bind in them the same resolution was in Saint Barnard: who Says thus:
cc j-jn n1, uh pn31 vmd vvi p-acp pno32 dt d n1 vbds p-acp n1 np1: r-crq vvz av:
(17) doctrine (DIV2)
2556
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If all the world would conspire against mee, to make mee complot any thing against the Kings Maiesty:
If all the world would conspire against me, to make me complot any thing against the Kings Majesty:
cs d dt n1 vmd vvi p-acp pno11, pc-acp vvi pno11 vvi d n1 p-acp dt ng1 n1:
(17) doctrine (DIV2)
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yet I would feare God, and not dare to offend the King ordained of God. Or vnto gouernours. ]
yet I would Fear God, and not Dare to offend the King ordained of God. Or unto Governors. ]
av pns11 vmd vvi np1, cc xx vvb pc-acp vvi dt n1 vvn pp-f np1. cc p-acp n2. ]
(17) doctrine (DIV2)
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By gouernours, he either meanes all other sorts of magistracy besides a Monarchy, or else such Magistrates,
By Governors, he either means all other sorts of magistracy beside a Monarchy, or Else such Magistrates,
p-acp n2, pns31 av-d vvz d j-jn n2 pp-f n1 p-acp dt n1, cc av d n2,
(17) doctrine (DIV2)
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as in a Kingdome haue commission from the King to heare and determine causes, or any way to rule and exercise any Lawes of the King:
as in a Kingdom have commission from the King to hear and determine Causes, or any Way to Rule and exercise any Laws of the King:
c-acp p-acp dt n1 vhb n1 p-acp dt n1 pc-acp vvi cc vvi n2, cc d n1 pc-acp vvi cc vvi d n2 pp-f dt n1:
(17) doctrine (DIV2)
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and it is the Apostles meaning, that Christians should bee subiect to all sorts of Magistrates, of what forme or dignity soeuer, from the highest to the lowest,
and it is the Apostles meaning, that Christians should be Subject to all sorts of Magistrates, of what Form or dignity soever, from the highest to the lowest,
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(17) doctrine (DIV2)
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so as it should bee no more lawfull for them to disobey an inferior Magistrate ▪ then to disobey the King:
so as it should be no more lawful for them to disobey an inferior Magistrate ▪ then to disobey the King:
av c-acp pn31 vmd vbi dx av-dc j p-acp pno32 pc-acp vvi dt j-jn n1 ▪ av pc-acp vvi dt n1:
(17) doctrine (DIV2)
2558
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so far foorth as the inferior Magistrate hath authority, and doth proceed according to his commission in lawfull things.
so Far forth as the inferior Magistrate hath Authority, and does proceed according to his commission in lawful things.
av av-j av c-acp dt j-jn n1 vhz n1, cc vdz vvi vvg p-acp po31 n1 p-acp j n2.
(17) doctrine (DIV2)
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This point needes not to bee further handled, hauing beene intreated of in the generall doctrine in submission to all Magistrates before. And thus of the exposition: the confirmation followes.
This point needs not to be further handled, having been entreated of in the general Doctrine in submission to all Magistrates before. And thus of the exposition: the confirmation follows.
d n1 vvz xx pc-acp vbi av-jc vvn, vhg vbn vvn pp-f p-acp dt j n1 p-acp n1 p-acp d n2 a-acp. cc av pp-f dt n1: dt n1 vvz.
(17) doctrine (DIV2)
2558
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Verse 14. Verse 14.
n1 crd
(18) doctrine (DIV2)
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Or vnto gouernours, as vnto them, that are sent by him for the punishment of euill doers,
Or unto Governors, as unto them, that Are sent by him for the punishment of evil doers,
cc p-acp n2, c-acp p-acp pno32, cst vbr vvn p-acp pno31 p-acp dt n1 pp-f j-jn n2,
(18) doctrine (DIV2)
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and for the praise of them that doe well.
and for the praise of them that do well.
cc p-acp dt n1 pp-f pno32 cst vdb av.
(18) doctrine (DIV2)
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THe Apostle in this verse and the next, confirmeth the exhortation, partly by reasons, and partly by answering an Obiection:
THe Apostle in this verse and the next, confirmeth the exhortation, partly by Reasons, and partly by answering an Objection:
dt n1 p-acp d n1 cc dt ord, vvz dt n1, av p-acp n2, cc av p-acp vvg dt n1:
(18) doctrine (DIV2)
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the reasons are in this verse and the next, and the prolepsis, verse 16. The reasons may bee referred to two heads;
the Reasons Are in this verse and the next, and the prolepsis, verse 16. The Reasons may be referred to two Heads;
dt n2 vbr p-acp d n1 cc dt ord, cc dt n1, n1 crd dt n2 vmb vbi vvn p-acp crd n2;
(18) doctrine (DIV2)
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the one taken from the calling of Magistrates, verse 14. and the other from the will of God, verse 15. The calling of Magistrates is considered two waies:
the one taken from the calling of Magistrates, verse 14. and the other from the will of God, verse 15. The calling of Magistrates is considered two ways:
dt pi vvn p-acp dt n-vvg pp-f n2, n1 crd cc dt n-jn p-acp dt n1 pp-f np1, n1 crd dt n-vvg pp-f n2 vbz vvn crd n2:
(18) doctrine (DIV2)
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First, either in the author of it, and so they are sent of God.
First, either in the author of it, and so they Are sent of God.
ord, av-d p-acp dt n1 pp-f pn31, cc av pns32 vbr vvn pp-f np1.
(18) doctrine (DIV2)
2562
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Secondly, or in respect of the end of it, which is partly the punishment of the wicked,
Secondly, or in respect of the end of it, which is partly the punishment of the wicked,
ord, cc p-acp n1 pp-f dt n1 pp-f pn31, r-crq vbz av dt n1 pp-f dt j,
(18) doctrine (DIV2)
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and partly the praise of them that doe well. As they that are sent of him. ]
and partly the praise of them that do well. As they that Are sent of him. ]
cc av dt n1 pp-f pno32 cst vdb av. c-acp pns32 cst vbr vvn pp-f pno31. ]
(18) doctrine (DIV2)
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Of him, either may be referred to the King, or to the Lord:
Of him, either may be referred to the King, or to the Lord:
pp-f pno31, d vmb vbi vvn p-acp dt n1, cc p-acp dt n1:
(18) doctrine (DIV2)
2564
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If it bee referred to the King, then it shewes, that all inferior Magistrates receiue all their authority from the King;
If it be referred to the King, then it shows, that all inferior Magistrates receive all their Authority from the King;
cs pn31 vbb vvn p-acp dt n1, cs pn31 vvz, cst d j-jn n2 vvb d po32 n1 p-acp dt n1;
(18) doctrine (DIV2)
2564
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they haue no more authority then other subiects, but as it is bestowed vpon them by the King,
they have no more Authority then other Subjects, but as it is bestowed upon them by the King,
pns32 vhb dx dc n1 cs j-jn n2-jn, cc-acp c-acp pn31 vbz vvn p-acp pno32 p-acp dt n1,
(18) doctrine (DIV2)
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and withall it shewes a secret in all well gouerned Monarchies, which is, that the King reserues the giuing of honours and offices to himselfe, which more obligeth the Vnder-officers and Magistrates to him;
and withal it shows a secret in all well governed Monarchies, which is, that the King reserves the giving of honours and Offices to himself, which more obliges the Under-officers and Magistrates to him;
cc av pn31 vvz dt j-jn p-acp d av vvn n2, r-crq vbz, cst dt n1 vvz dt vvg pp-f n2 cc n2 p-acp px31, r-crq av-dc vvz dt n2 cc n2 p-acp pno31;
(18) doctrine (DIV2)
2564
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and he is therby the better acquainted with the State of the Kingdome:
and he is thereby the better acquainted with the State of the Kingdom:
cc pns31 vbz av dt av-jc vvn p-acp dt n1 pp-f dt n1:
(18) doctrine (DIV2)
2564
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but I am rather of the minde of those Interpreters, that refer it to the Lord.
but I am rather of the mind of those Interpreters, that refer it to the Lord.
cc-acp pns11 vbm av-c pp-f dt n1 pp-f d n2, cst vvb pn31 p-acp dt n1.
(18) doctrine (DIV2)
2564
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And so the sense and doctrine is, that both the Kings and the gouernours are sent of God:
And so the sense and Doctrine is, that both the Kings and the Governors Are sent of God:
cc av dt n1 cc n1 vbz, cst d dt n2 cc dt n2 vbr vvn pp-f np1:
(18) doctrine (DIV2)
2564
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It is God, that prefers them, whatsoeuer the second causes bee.
It is God, that prefers them, whatsoever the second Causes be.
pn31 vbz np1, cst vvz pno32, r-crq dt ord n2 vbi.
(18) doctrine (DIV2)
2564
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Though election or succession seeme to make a King, and Kings make gouernours, yet haue wee beene taught, that none of these come to their places without the prouidence of God, Prouerbes 8.15.
Though election or succession seem to make a King, and Kings make Governors, yet have we been taught, that none of these come to their places without the providence of God, Proverbs 8.15.
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(18) doctrine (DIV2)
2564
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Now, God keepes this busines in his owne hands, to see to the calling of Magistrates,
Now, God keeps this business in his own hands, to see to the calling of Magistrates,
av, np1 vvz d n1 p-acp po31 d n2, pc-acp vvi p-acp dt n-vvg pp-f n2,
(18) doctrine (DIV2)
2564
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because of the seruice by them hee can execute: For a great part of his Kingdome is managed by their deputation.
Because of the service by them he can execute: For a great part of his Kingdom is managed by their deputation.
c-acp pp-f dt n1 p-acp pno32 pns31 vmb vvi: c-acp dt j n1 pp-f po31 n1 vbz vvn p-acp po32 n1.
(18) doctrine (DIV2)
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By them God scourgeth the sinnes of the wicked, yea of the whole world, either by suffering them to be publike miseries,
By them God scourges the Sins of the wicked, yea of the Whole world, either by suffering them to be public misery's,
p-acp pno32 n1 vvz dt n2 pp-f dt j, uh pp-f dt j-jn n1, av-d p-acp vvg pno32 pc-acp vbi j n2,
(18) doctrine (DIV2)
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or by guiding thē to punish offenders by the sword of Iustice:
or by guiding them to Punish offenders by the sword of justice:
cc p-acp vvg pno32 pc-acp vvi n2 p-acp dt n1 pp-f n1:
(18) doctrine (DIV2)
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and by them he manie times brings many common blessings vpon worlds of people, as the next words shew. Vses. The vses are diuers; some particular, some generall:
and by them he many times brings many Common blessings upon world's of people, as the next words show. Uses. The uses Are diverse; Some particular, Some general:
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(18) doctrine (DIV2)
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In particular it should teach vs, First, by praier to s•eke Magistrates of God: subiects may get great blessings of this kind, if they would pray hard for them.
In particular it should teach us, First, by prayer to s•eke Magistrates of God: Subjects may get great blessings of this kind, if they would pray hard for them.
p-acp j pn31 vmd vvi pno12, ord, p-acp n1 pc-acp vvi n2 pp-f np1: n2-jn vmb vvi j n2 pp-f d n1, cs pns32 vmd vvi av-j p-acp pno32.
(18) doctrine (DIV2)
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For GOD it is that sends Magistrates.
For GOD it is that sends Magistrates.
p-acp np1 pn31 vbz cst vvz n2.
(18) doctrine (DIV2)
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Secondly, with patience to beare the wrongs of euil Magistrates, seeing there is a hand of God in it.
Secondly, with patience to bear the wrongs of evil Magistrates, seeing there is a hand of God in it.
ord, p-acp n1 pc-acp vvi dt n2-jn pp-f j-jn n2, vvg a-acp vbz dt n1 pp-f np1 p-acp pn31.
(18) doctrine (DIV2)
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Thirdly, with thankfulnes to giue the praise to God for good Magistrates, seeing it was hee that sent them, as a common blessing.
Thirdly, with thankfulness to give the praise to God for good Magistrates, seeing it was he that sent them, as a Common blessing.
ord, p-acp n1 pc-acp vvi dt n1 p-acp np1 p-acp j n2, vvg pn31 vbds pns31 cst vvd pno32, c-acp dt j n1.
(18) doctrine (DIV2)
2568
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Fourthly, in all suits about the liues, or duties, or successions of Magistrates, to trust vnto God:
Fourthly, in all suits about the lives, or duties, or successions of Magistrates, to trust unto God:
ord, p-acp d n2 p-acp dt n2, cc n2, cc n2 pp-f n2, pc-acp vvi p-acp np1:
(18) doctrine (DIV2)
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For though wee know not, where to bee prouided in earth, yet God can send one from heauen, as it were.
For though we know not, where to be provided in earth, yet God can send one from heaven, as it were.
c-acp cs pns12 vvb xx, c-crq pc-acp vbi vvn p-acp n1, av np1 vmb vvi pi p-acp n1, c-acp pn31 vbdr.
(18) doctrine (DIV2)
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The word sent, importes, that God can raise him vp beyond expectation.
The word sent, imports, that God can raise him up beyond expectation.
dt n1 vvd, vvz, cst np1 vmb vvi pno31 a-acp p-acp n1.
(18) doctrine (DIV2)
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In general it shold stir vs vp in al things done by outward meanes in this world, to striue for the skill to finde out,
In general it should stir us up in all things done by outward means in this world, to strive for the skill to find out,
p-acp n1 pn31 vmd vvi pno12 a-acp p-acp d n2 vdn p-acp j n2 p-acp d n1, pc-acp vvi p-acp dt n1 pc-acp vvi av,
(18) doctrine (DIV2)
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and acknowledge Gods hand and prouidence in it;
and acknowledge God's hand and providence in it;
cc vvi npg1 n1 cc n1 p-acp pn31;
(18) doctrine (DIV2)
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seeing in these things which are apparantly done by meanes for the most part, yet Gods prouidence is in it.
seeing in these things which Are apparently done by means for the most part, yet God's providence is in it.
vvg p-acp d n2 r-crq vbr av-j vdn p-acp n2 p-acp dt av-ds n1, av npg1 n1 vbz p-acp pn31.
(18) doctrine (DIV2)
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Thus of the Authour of their calling: the end followes, For the punishment of euill doers. ]
Thus of the Author of their calling: the end follows, For the punishment of evil doers. ]
av pp-f dt n1 pp-f po32 n-vvg: dt n1 vvz, p-acp dt n1 pp-f j-jn n2. ]
(18) doctrine (DIV2)
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Diuers things may bee noted from hence. First, that in all Common-wealths in the world, there will be euill doers:
Diverse things may be noted from hence. First, that in all Commonwealths in the world, there will be evil doers:
j n2 vmb vbi vvn p-acp av. ord, cst p-acp d n2 p-acp dt n1, pc-acp vmb vbi j-jn n2:
(18) doctrine (DIV2)
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though there be a King & gouernours, and Gods commandements lye hard vpon mens consciences, yet there will bee euill doers.
though there be a King & Governors, and God's Commandments lie hard upon men's Consciences, yet there will be evil doers.
cs pc-acp vbi dt n1 cc n2, cc npg1 n2 vvb av-j p-acp ng2 n2, av pc-acp vmb vbi j-jn n2.
(18) doctrine (DIV2)
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And the point shewes the horrible strength of the poison of naturall corruption, which no Lawes of God nor man,
And the point shows the horrible strength of the poison of natural corruption, which no Laws of God nor man,
cc dt n1 vvz dt j n1 pp-f dt n1 pp-f j n1, r-crq dx n2 pp-f np1 ccx n1,
(18) doctrine (DIV2)
2574
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and withall it shewes their folly and weakenes, that will forsake Christian assemblies for the wickeds sakes;
and withal it shows their folly and weakness, that will forsake Christian assemblies for the wickeds sakes;
cc av pn31 vvz po32 n1 cc n1, cst vmb vvi njp n2 p-acp dt n2 n2;
(18) doctrine (DIV2)
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whereas the Apostle improues, that euen in Christian Common-wealths, there will bee this part of a Magistrates vertue to punish the euill doers, such as are knowne to bee so:
whereas the Apostle improves, that even in Christian Commonwealths, there will be this part of a Magistrates virtue to Punish the evil doers, such as Are known to be so:
cs dt n1 vvz, cst av-j p-acp njp n2, pc-acp vmb vbi d n1 pp-f dt ng1 n1 pc-acp vvi dt j-jn n2, d c-acp vbr vvn pc-acp vbi av:
(18) doctrine (DIV2)
2574
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and therefore such curious persons must goe out of the world, if they will goe from euill doers.
and Therefore such curious Persons must go out of the world, if they will go from evil doers.
cc av d j n2 vmb vvi av pp-f dt n1, cs pns32 vmb vvi p-acp j-jn n2.
(18) doctrine (DIV2)
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And withall it should breed in men a greater care to look to themselues, that they bee not infected by them:
And withal it should breed in men a greater care to look to themselves, that they be not infected by them:
cc av pn31 vmd vvi p-acp n2 dt jc n1 pc-acp vvi p-acp px32, cst pns32 vbb xx vvn p-acp pno32:
(18) doctrine (DIV2)
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since there is no society of men, in which this plague-sore of sinne runneth not, we must redeeme the time, because the daies are euill.
since there is no society of men, in which this Plague-sore of sin Runneth not, we must Redeem the time, Because the days Are evil.
c-acp pc-acp vbz dx n1 pp-f n2, p-acp r-crq d n1 pp-f n1 vvz xx, pns12 vmb vvi dt n1, c-acp dt n2 vbr j-jn.
(18) doctrine (DIV2)
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And further, it should breed in vs a loathing of this wicked world, of this present euill world, and a desire of heauen;
And further, it should breed in us a loathing of this wicked world, of this present evil world, and a desire of heaven;
cc av-jc, pn31 vmd vvi p-acp pno12 dt n-vvg pp-f d j n1, pp-f d j j-jn n1, cc dt n1 pp-f n1;
(18) doctrine (DIV2)
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since we shall neuer liue in a place where the people wil bee all righteous, till we come to heauen.
since we shall never live in a place where the people will be all righteous, till we come to heaven.
c-acp pns12 vmb av-x vvi p-acp dt n1 c-crq dt n1 vmb vbi d j, c-acp pns12 vvb p-acp n1.
(18) doctrine (DIV2)
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And finally, it confutes their folly, that from the vitiousnes of some men, conclude the faultinesse either of the doctrine, lawes, or gouernment.
And finally, it confutes their folly, that from the vitiousnes of Some men, conclude the faultiness either of the Doctrine, laws, or government.
cc av-j, pn31 vvz po32 n1, cst p-acp dt n1 pp-f d n2, vvb dt n1 av-d pp-f dt n1, n2, cc n1.
(18) doctrine (DIV2)
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Secondly, that euill dooers must bee punished, Rom. 15. and great reason: for, first, euill dooers in any society, are infectious:
Secondly, that evil doers must be punished, Rom. 15. and great reason: for, First, evil doers in any society, Are infectious:
ord, cst j-jn n2 vmb vbi vvn, np1 crd cc j n1: c-acp, ord, j-jn n2 p-acp d n1, vbr j:
(18) doctrine (DIV2)
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many may bee defiled by them. Secondly, they work much disquietnes, and trouble humane societies.
many may be defiled by them. Secondly, they work much disquietness, and trouble humane societies.
d vmb vbi vvn p-acp pno32. ord, pns32 vvb d n1, cc vvi j n2.
(18) doctrine (DIV2)
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Thirdly, if they escape without punishment, they may bring down the iudgements of God vpon the place where they liue.
Thirdly, if they escape without punishment, they may bring down the Judgments of God upon the place where they live.
ord, cs pns32 vvb p-acp n1, pns32 vmb vvi a-acp dt n2 pp-f np1 p-acp dt n1 c-crq pns32 vvb.
(18) doctrine (DIV2)
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Vses. Which may serue for terrour to other offenders. First, the very sight of Magistrates should affright them;Uses. Which may serve for terror to other offenders. First, the very sighed of Magistrates should affright them;
vvz. r-crq vmb vvi p-acp n1 p-acp j-jn n2. ord, dt j n1 pp-f n2 vmd vvi pno32;
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considering, that God sent those very Magistrates to punish them.
considering, that God sent those very Magistrates to Punish them.
vvg, cst np1 vvd d j n2 pc-acp vvi pno32.
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It importeth, that though they escape the hands of men, they shall not escape the hands of God.
It imports, that though they escape the hands of men, they shall not escape the hands of God.
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Secondly, it should teach men, if they would liue out of the danger of the Magistrates punishment, to take heed they be not euill dooers.
Secondly, it should teach men, if they would live out of the danger of the Magistrates punishment, to take heed they be not evil doers.
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Quest. Now if you aske who are euill doers? Ans. I answer: Such as liue in notorious offences; Quest. Now if you ask who Are evil doers? Ans. I answer: Such as live in notorious offences;
n1. av cs pn22 vvb r-crq vbr j-jn n2? np1 pns11 vvb: d c-acp vvb p-acp j n2;
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such as are swearers, drunkards, whoremongers, railers, theeues, idle persons, murtherers, Sabbath-breakers, sowers of discord, and the like.
such as Are swearers, drunkards, whoremongers, railers, thieves, idle Persons, murderers, Sabbath breakers, sower's of discord, and the like.
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The original word doth point at some speciall sort of offendors:
The original word does point At Some special sort of offenders:
dt j-jn n1 vdz vvi p-acp d j n1 pp-f n2:
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For, naming euill doers, such especially must not scape, as 1. Inuent euill where it is not. 2. Or sinne not out of ignorance,
For, naming evil doers, such especially must not escape, as 1. Invent evil where it is not. 2. Or sin not out of ignorance,
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but wilfully ▪ 3. Or are leaders of other men to euill. 4. Or make a trade of offending by custome in sinne. 5. Or studie how to doe mischiefe, gathering together,
but wilfully ▪ 3. Or Are leaders of other men to evil. 4. Or make a trade of offending by custom in sin. 5. Or study how to do mischief, gathering together,
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as things might further their euil courses. All this may bee included in the word NONLATINALPHABET.
as things might further their evil courses. All this may be included in the word.
c-acp n2 vmd jc po32 j-jn n2. d d vmb vbi vvd p-acp dt n1.
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3. Thirdly, there are from hence many to bee blamed, that speake euill of such as take any course to reforme abuses.
3. Thirdly, there Are from hence many to be blamed, that speak evil of such as take any course to reform Abuses.
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4. Fourthly, Magistrats must look to their calling, and Gods commandement, to see abuses amended, or else they must account to God for it.
4. Fourthly, Magistrates must look to their calling, and God's Commandment, to see Abuses amended, or Else they must account to God for it.
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3 The third doctrine, which may bee noted from hence, is; That all euill doers are to be punished without respect of persons;
3 The third Doctrine, which may be noted from hence, is; That all evil doers Are to be punished without respect of Persons;
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they are to looke vpon mens workes, and not on their persons: great men must bee punished, if they bee euill doers, as well as poore men;
they Are to look upon men's works, and not on their Persons: great men must be punished, if they be evil doers, as well as poor men;
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many men, as well as one man: yea, if good men do euill, they must beare the punishment of their sinne; Christians, as well as Pagans.
many men, as well as one man: yea, if good men do evil, they must bear the punishment of their sin; Christians, as well as Pagans.
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4. That euill doers are not accounted safe members of any society, and therefore are distinguished from good subiects,
4. That evil doers Are not accounted safe members of any society, and Therefore Are distinguished from good Subjects,
crd cst j-jn n2 vbr xx vvn j n2 pp-f d n1, cc av vbr vvn p-acp j n2-jn,
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as not fit to bee of that order.
as not fit to be of that order.
c-acp xx j pc-acp vbi pp-f d n1.
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5. That such as transgresse the lawes of men, are accounted by the Apostle euill dooers,
5. That such as transgress the laws of men, Are accounted by the Apostle evil doers,
crd cst d c-acp vvi dt n2 pp-f n2, vbr vvn p-acp dt n1 j-jn n2,
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as well as such as transgresse the Lawes of God:
as well as such as transgress the Laws of God:
c-acp av c-acp d c-acp vvi dt n2 pp-f np1:
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for, he heer speaks especially of such as are euil doers in respect of humane ordinances:
for, he her speaks especially of such as Are evil doers in respect of humane ordinances:
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which may be a warning to such as securely liue in the transgression of the commandements of Christian Magistrates:
which may be a warning to such as securely live in the Transgression of the Commandments of Christian Magistrates:
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and withall, it may impair the honour of their condition, that liue in the breach of the lawes of God without repentance:
and withal, it may impair the honour of their condition, that live in the breach of the laws of God without Repentance:
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For, if it be so hatefull a thing to bee a breaker of the lawes of men;
For, if it be so hateful a thing to be a breaker of the laws of men;
c-acp, cs pn31 vbb av j dt n1 pc-acp vbi dt n1 pp-f dt n2 pp-f n2;
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in what case are they in, that haue so grosly broken the Laws of God?
in what case Are they in, that have so grossly broken the Laws of God?
p-acp r-crq n1 vbr pns32 p-acp, cst vhb av av-j vvn dt n2 pp-f np1?
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6 That punishment of euill doers is in the power of the Magistrate: priuate men cannot reforme publicke abuses;
6 That punishment of evil doers is in the power of the Magistrate: private men cannot reform public Abuses;
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they may pray for reformation, they are not to execute it, but by authoritie. 7 That there are diuers euils, which men cannot punish:
they may pray for Reformation, they Are not to execute it, but by Authority. 7 That there Are diverse evils, which men cannot Punish:
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for the Magistrate can onely punish euill doers, that is, such as offend in word or deed:
for the Magistrate can only Punish evil doers, that is, such as offend in word or deed:
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(18) doctrine (DIV2)
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euill thinkers they cannot meddle withall.
evil thinkers they cannot meddle withal.
n-jn n2 pns32 vmbx vvi av.
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Which may warne Magistrates, to be wary how they punish men onely vpon suspition, or presumption, without proofe that they are euill doers:
Which may warn Magistrates, to be wary how they Punish men only upon suspicion, or presumption, without proof that they Are evil doers:
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and withall, it shewes, that God hath reserued the iudgement of mens workes also to himselfe.
and withal, it shows, that God hath reserved the judgement of men's works also to himself.
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For, God hates the sinnes of the heart, as well as the sinnes of life:
For, God hates the Sins of the heart, as well as the Sins of life:
p-acp, np1 vvz dt n2 pp-f dt n1, c-acp av c-acp dt n2 pp-f n1:
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and therefore, since for these euils, men answer not to men, they must prouide to answer before God.
and Therefore, since for these evils, men answer not to men, they must provide to answer before God.
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8. That a Magistrate that punisheth sinnes, doth but execute the commission hee receiued from God;
8. That a Magistrate that Punisheth Sins, does but execute the commission he received from God;
crd cst dt n1 cst vvz n2, vdz p-acp vvi dt n1 pns31 vvd p-acp np1;
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hee was sent of God to that end, and therefore may comfort himselfe in the Lord,
he was sent of God to that end, and Therefore may Comfort himself in the Lord,
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how ill soeuer his execution of iustice bee spoken of among men. Thus of the punishment of euill doers.
how ill soever his execution of Justice be spoken of among men. Thus of the punishment of evil doers.
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The second end of the sending of Magistrates, is for the praise of them that doe well.
The second end of the sending of Magistrates, is for the praise of them that do well.
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For the praise of them that doe well. ] By such as do well, he means such as in publick societies liue without offense,For the praise of them that do well. ] By such as do well, he means such as in public societies live without offence,
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and cary themselues honestly in their places;
and carry themselves honestly in their places;
cc vvi px32 av-j p-acp po32 n2;
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especially such as are profitable, and doo good to others, whether it bee to the mindes of men, by instructing or reproouing;
especially such as Are profitable, and do good to Others, whither it be to the minds of men, by instructing or reproving;
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or to the bodies or estates of men, by works of mercy or righteousnes:
or to the bodies or estates of men, by works of mercy or righteousness:
cc p-acp dt n2 cc n2 pp-f n2, p-acp n2 pp-f n1 cc n1:
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and among these, he meaneth especially such as 1. Are Inuenters of good, the first Authors of the publick good. 2. That doo good daily and frequently. 3. That study how they may do all the good they can,
and among these, he means especially such as 1. are Inventers of good, the First Authors of the public good. 2. That do good daily and frequently. 3. That study how they may do all the good they can,
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and doo imploy all the helps and furtherances of good they can. Heer may many things be noted from hence.
and do employ all the helps and furtherances of good they can. Her may many things be noted from hence.
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First, that all that are members of publick societies, are bound to bee carefull to doo good to others;
First, that all that Are members of public societies, Are bound to be careful to do good to Others;
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and to liue so, that the Church and Common-wealth may be the better for them. Which should much humble such Christians as liue and doo little or no good;
and to live so, that the Church and Commonwealth may be the better for them. Which should much humble such Christians as live and do little or no good;
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and should quicken in all sorts of good Christians, a desire to serue the publick:
and should quicken in all sorts of good Christians, a desire to serve the public:
cc vmd vvi p-acp d n2 pp-f j np1, dt n1 pc-acp vvi dt j:
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we are not set heer to doo good to our selues onely, but also to others.
we Are not Set her to do good to our selves only, but also to Others.
pns12 vbr xx vvn av pc-acp vdi j p-acp po12 n2 av-j, cc-acp av p-acp n2-jn.
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Secondly, that in this world it is not to bee expected from men, that all that doo well,
Secondly, that in this world it is not to be expected from men, that all that do well,
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or deserue well, should bee rewarded by them: hee saith, For the praise, not, For the reward;
or deserve well, should be rewarded by them: he Says, For the praise, not, For the reward;
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as importing, that many a man may deserue well, that shall neuer haue recompence from men.
as importing, that many a man may deserve well, that shall never have recompense from men.
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And this ariseth, partly from the corruption of Magistrates, that are not carefull to dispose preferments or recompense to such as are worthy,
And this arises, partly from the corruption of Magistrates, that Are not careful to dispose preferments or recompense to such as Are worthy,
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and partly from the insufficiency of any earthly greatnes to doo it. For, great men can reward all their seruants or friends:
and partly from the insufficiency of any earthly greatness to do it. For, great men can reward all their Servants or Friends:
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but no King can giue the honour or preferment that is due to all his Subiects that deserue well.
but no King can give the honour or preferment that is due to all his Subjects that deserve well.
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Which should teach vs, partly to doo good without hope of reward from men;
Which should teach us, partly to do good without hope of reward from men;
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and partly, to quicken our harts to the admiration of the reward that God giues in heauen:
and partly, to quicken our hearts to the admiration of the reward that God gives in heaven:
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wee should prouide to be his Subiects, and then we are sure to haue a full reward of well-dooing in heauen.
we should provide to be his Subjects, and then we Are sure to have a full reward of welldoing in heaven.
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Thirdly, that to be praised, or to haue a good report among men, is a great blessing of GOD:
Thirdly, that to be praised, or to have a good report among men, is a great blessing of GOD:
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and therefore, in the old Testament, blessing & praise is expressed by one word, Pro. 28.20.
and Therefore, in the old Testament, blessing & praise is expressed by one word, Pro 28.20.
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And this may appeare to be so, 1. Because God himself seeks praise from his creatures,
And this may appear to be so, 1. Because God himself seeks praise from his creatures,
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and accounts himself honoured by it, Psalm 50.23. Eph. 1.6, 12, 14. 2. Because praise is a part of the glory of God shining vpon a man. 3. Because it is in Scripture preferred before things of great price; as, great riches, Pro. 22.1. and pretious ointment, Eccles. 7, &c. 4. Because it so much refresheth a mans hart:
and accounts himself honoured by it, Psalm 50.23. Ephesians 1.6, 12, 14. 2. Because praise is a part of the glory of God shining upon a man. 3. Because it is in Scripture preferred before things of great price; as, great riches, Pro 22.1. and precious ointment, Eccles. 7, etc. 4. Because it so much refresheth a men heart:
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it makes his bones full, Pro. 15.35. 5. Because an ill name is noted as an extreme curse, Iob 18.17. and in many other places.
it makes his bones full, Pro 15.35. 5. Because an ill name is noted as an extreme curse, Job 18.17. and in many other places.
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Vses. The vse is, first, to comfort godly men, and to make them thankfull, if God giue them a good report heer:Uses. The use is, First, to Comfort godly men, and to make them thankful, if God give them a good report her:
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but especially it should comfort them, to think of the praise they shall haue at the last Day.
but especially it should Comfort them, to think of the praise they shall have At the last Day.
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For, if it bee a blessing to bee praised of men, what is it to be praised of God? If it be such a comfort to be praised by a Magistrate before the Country;
For, if it be a blessing to be praised of men, what is it to be praised of God? If it be such a Comfort to be praised by a Magistrate before the Country;
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what is it to be praised of Christ before all the world, at the greatest and last Assises? If praises be good in this world, where there is mutable vaunting, and they may be blemished;
what is it to be praised of christ before all the world, At the greatest and last Assizes? If praises be good in this world, where there is mutable vaunting, and they may be blemished;
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what is it to haue praise in that Day, that shall last for euer vnstained? If it be such a comfort to be praised of a Magistrate for some one good deed;
what is it to have praise in that Day, that shall last for ever unstained? If it be such a Comfort to be praised of a Magistrate for Some one good deed;
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what shall it bee to bee praised of Christ for all that euer was good in thoughts, words, or works?
what shall it be to be praised of christ for all that ever was good in thoughts, words, or works?
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Secondly, it should teach men to seek a good report, and to doo all things that might haue a good report, Phil. 4.9.
Secondly, it should teach men to seek a good report, and to do all things that might have a good report, Philip 4.9.
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As a man may seek riches: so he may seek and desire a good name, Pro. 22.1.
As a man may seek riches: so he may seek and desire a good name, Pro 22.1.
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But, the praise of men is then vnlawfull, and vnlawfully sought, First, when men doe their things onely to bee seene of men, and haue no better respects then applause, Mat. 6. 1. Thes. 2.6.
But, the praise of men is then unlawful, and unlawfully sought, First, when men do their things only to be seen of men, and have no better respects then applause, Mathew 6. 1. Thebes 2.6.
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Secondly, when a man praiseth himself with his owne mouth, Pro. 27.2.
Secondly, when a man Praiseth himself with his own Mouth, Pro 27.2.
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Thirdly, when it is challenged of others, and men will not stay till God giue them a good report, Iohn 8.49, 50. Fourthly,
Thirdly, when it is challenged of Others, and men will not stay till God give them a good report, John 8.49, 50. Fourthly,
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when men seek praise onely for the shew of goodnes, and are not good in deed.
when men seek praise only for the show of Goodness, and Are not good in deed.
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Fiftly, when men seek praise of men, but seek not the praise of God, or the praise that comes from God onely:
Fifty, when men seek praise of men, but seek not the praise of God, or the praise that comes from God only:
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which is tried in this, that they will not doo duties that God onely cares for,
which is tried in this, that they will not do duties that God only Cares for,
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or that are disgraced in the world, Rom. 2.28. Iohn 5.44. and 12.42, 43. Otherwise, it is lawfull to seek praise:
or that Are disgraced in the world, Rom. 2.28. John 5.44. and 12.42, 43. Otherwise, it is lawful to seek praise:
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and there is an infallible signe, to knowe whether praise bee not ill for vs; and that is, if praise make vs more humble, and more carefull of sound holinesse, and do refine vs:
and there is an infallible Signen, to know whither praise be not ill for us; and that is, if praise make us more humble, and more careful of found holiness, and do refine us:
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then praise is lawfull, and a great blessing, when it is like the refining pot: it melts vs, and makes vs better, Pro. 27.21.
then praise is lawful, and a great blessing, when it is like the refining pot: it melts us, and makes us better, Pro 27.21.
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Further, if praise bee so great a blessing, then an euill name must needs bee a great curse, when it is for euill-doing:
Further, if praise be so great a blessing, then an evil name must needs be a great curse, when it is for evil-doing:
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and if it be so euill to be dispraised of men, what shall it be to be dispraised of GOD, not for one, but many sinnes;
and if it be so evil to be dispraised of men, what shall it be to be dispraised of GOD, not for one, but many Sins;
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not before a few, but before all the world;
not before a few, but before all the world;
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when it shall be not to mend a man (as the Magistrate's reproof may bee) but to his eternall confusion? Thus of the third doctrine.
when it shall be not to mend a man (as the Magistrate's reproof may be) but to his Eternal confusion? Thus of the third Doctrine.
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Doct. 4. It may hence bee noted, that the best men need praise; and therfore God prouides, that they shall be praised:Doct. 4. It may hence be noted, that the best men need praise; and Therefore God provides, that they shall be praised:
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euen such as doo well, need to be commended.
even such as do well, need to be commended.
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And this may appear both by the comfort they take, if they be commended, Pro. 15.30. and by their earnest desires to cleer themselues, if they be dispraised; And this may appear both by the Comfort they take, if they be commended, Pro 15.30. and by their earnest Desires to clear themselves, if they be dispraised;
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as we may see in Dauid, Christ himself, and the Apostles, especially the Apostle Paul.
as we may see in David, christ himself, and the Apostles, especially the Apostle Paul.
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Vse. And therefore the vse should bee to teach men to acknowledge the good things done by others,Use. And Therefore the use should be to teach men to acknowledge the good things done by Others,
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and to giue them praises, especially if they be godly and humble men: it may do them much good, and greatly both comfort them, and incourage them.
and to give them praises, especially if they be godly and humble men: it may do them much good, and greatly both Comfort them, and encourage them.
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This made the Apostle Paul so reioice in the Philippians, Phil. 3. vlt. It was no flattery.
This made the Apostle Paul so rejoice in the Philippians, Philip 3. Ult. It was no flattery.
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It is flattery in some other men, if they doe commend others for their owne ends,
It is flattery in Some other men, if they do commend Others for their own ends,
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or with selfe praises, or without daring to reproue their faults, or to get praise to themselues,
or with self praises, or without daring to reprove their Faults, or to get praise to themselves,
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or for any other corrupt end, especially when our praises are to such, as are publick instruments of good in Church, or Common-wealth.
or for any other corrupt end, especially when our praises Are to such, as Are public Instruments of good in Church, or Commonwealth.
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And it is a course of singular vse to be held in priuate families, if such as do wel, might haue praise,
And it is a course of singular use to be held in private families, if such as do well, might have praise,
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as well as such as do euill, dispraise.
as well as such as do evil, dispraise.
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Vse 2. Secondly, it may much condemne the corruption of heart, which appeares in many men in this point in sinning against the iust praises of others, either by speaking euill of them,Use 2. Secondly, it may much condemn the corruption of heart, which appears in many men in this point in sinning against the just praises of Others, either by speaking evil of them,
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and blemishing their good names (which is to steale their riches from them) or by withhoulding due praise (which is to withhold the good from the owner thereof).
and blemishing their good names (which is to steal their riches from them) or by withhoulding due praise (which is to withhold the good from the owner thereof).
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It should much affright such as are guilty of this fault, that our Sauiour Christ measures our loue to God, by our readines to praise for the Works of God done by another, Iohn 5.41, 42. It is a signe, that men loue not God,
It should much affright such as Are guilty of this fault, that our Saviour christ measures our love to God, by our readiness to praise for the Works of God done by Another, John 5.41, 42. It is a Signen, that men love not God,
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when they loue not goodnes in others, which sure they doe not, if they commend it not.
when they love not Goodness in Others, which sure they do not, if they commend it not.
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Doct. 5. Weldoing ought to be esteemed whersoeuer it is found, in a subiect, as well as a Prince, in a seruant, as well as a Master:Doct. 5. Welldoing ought to be esteemed wheresoever it is found, in a Subject, as well as a Prince, in a servant, as well as a Master:
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in all estates and conditions of men:
in all estates and conditions of men:
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For God doth so, as may appear, Ephes. 6.7, 8. and grace and goodnes is alike precious, wheresoeuer it is in the like degree:
For God does so, as may appear, Ephesians 6.7, 8. and grace and Goodness is alike precious, wheresoever it is in the like degree:
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which serues to rebuke that secret corruption in the natures of men, that are apt to obserue and praise good things in greater persons,
which serves to rebuke that secret corruption in the nature's of men, that Are apt to observe and praise good things in greater Persons,
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but withhold the incouragement is due to other men, onely because they are poore, and because they are worser, Iames 2.1, 2, 3. You may now by this doctrine try, whether they be good themselues:
but withhold the encouragement is due to other men, only Because they Are poor, and Because they Are Worse, James 2.1, 2, 3. You may now by this Doctrine try, whither they be good themselves:
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For it is a signe of goodnes, to obserue and loue goodnes, wheresoeuer he seeth it:
For it is a Signen of Goodness, to observe and love Goodness, wheresoever he sees it:
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in a seruant, as well as in a frend, and in a poore Christian, as well as a rich.
in a servant, as well as in a friend, and in a poor Christian, as well as a rich.
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Doct. 6. It may bee yet further obserued, that if men would bee praysed, they must doe well:Doct. 6. It may be yet further observed, that if men would be praised, they must do well:
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praise is onely due to weldoing, Rom. 2.10. 2. Tim. 2.20, 21 1. Thes. 4.4. Rom. 13.5.
praise is only due to welldoing, Rom. 2.10. 2. Tim. 2.20, 21 1. Thebes 4.4. Rom. 13.5.
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And therefore it is a poore praise, that men raise to thēselues for other things: all that fame, which is raised for any thing, but weldoing, is externall & vain:
And Therefore it is a poor praise, that men raise to themselves for other things: all that fame, which is raised for any thing, but welldoing, is external & vain:
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and therefore they are greatly deceiued, that rest in the report that is raysed from their wit,
and Therefore they Are greatly deceived, that rest in the report that is raised from their wit,
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or beauty, or birth, or preferment, or sumptuous buildings, or the like. Those may cause a great fame, but onely well-doing can cause a good fame.
or beauty, or birth, or preferment, or sumptuous buildings, or the like. Those may cause a great fame, but only welldoing can cause a good fame.
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Secondly, it shewes that hypocrites, that haue gotten reputation onely because they are thought to bee good, haue but built in the sands.
Secondly, it shows that Hypocrites, that have got reputation only Because they Are Thought to be good, have but built in the sands.
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For when in time it shall appear, that their owne works doe not praise them, they shall find, that the praise of men will not last.
For when in time it shall appear, that their own works do not praise them, they shall find, that the praise of men will not last.
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It is but complementing at the best, to professe and promise great care of practice and praising,
It is but Complimenting At the best, to profess and promise great care of practice and praising,
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and yet bee barren and vnfruitfull.
and yet be barren and unfruitful.
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Vse. 3. Thirdly, this shewes the great corruption of their nature, that so vnquietly seek after praise,Use. 3. Thirdly, this shows the great corruption of their nature, that so unquietly seek After praise,
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and complain how much they be neglected;
and complain how much they be neglected;
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and yet their own consciences know, how idle and vnprofitable they are, and which is worse, that they not onely doe not well,
and yet their own Consciences know, how idle and unprofitable they Are, and which is Worse, that they not only do not well,
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but manifestly doe euill, and sin daily in pride, and enuy, in passion, and wilfulnes, or other open transgressions.
but manifestly doe evil, and since daily in pride, and envy, in passion, and wilfulness, or other open transgressions.
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This thirst after respect aboue others, is a signe of a great strength of hypocrisy,
This thirst After respect above Others, is a Signen of a great strength of hypocrisy,
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when they are more desirous to be thought good, then indeed to be so, and more carefull of the praise of men, then of God.
when they Are more desirous to be Thought good, then indeed to be so, and more careful of the praise of men, then of God.
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Fourthly, they sinne shamefully, that praise the wicked, and iustify him that God condemneth: but Salomon hath set a note vpon those persons, that they are naught themselues:
Fourthly, they sin shamefully, that praise the wicked, and justify him that God Condemneth: but Solomon hath Set a note upon those Persons, that they Are nought themselves:
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For hee saith, that they that break the law, praise the wicked, Prou. 28.4. and 24, 25. Psal. 10.3.
For he Says, that they that break the law, praise the wicked, Prou. 28.4. and 24, 25. Psalm 10.3.
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Fiftly, they are yet worse, that glory in their shame, that seek praise for the excesse of wickednes committed by them, either against God, or men:
Fifty, they Are yet Worse, that glory in their shame, that seek praise for the excess of wickedness committed by them, either against God, or men:
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as they doe, that would bee commended for their cost bestowed on Idols, or for their worshipping of Saints or Angels,
as they do, that would be commended for their cost bestowed on Idols, or for their worshipping of Saints or Angels,
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(18) doctrine (DIV2)
2609
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or for their reuenges and wrongs done to men, or for their mightinesse to hold out in drinking wine,
or for their revenges and wrongs done to men, or for their mightiness to hold out in drinking wine,
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(18) doctrine (DIV2)
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or for their filthy acts of any kinde, or for their excesses in strange apparell,
or for their filthy acts of any kind, or for their Excesses in strange apparel,
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(18) doctrine (DIV2)
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or for the raysing of themselues by vnlawfull meanes, or for their deliciousnes in their fare, or the like.
or for the raising of themselves by unlawful means, or for their deliciousness in their fare, or the like.
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(18) doctrine (DIV2)
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As those glory in their shame, so their end is damnation, Phil. 3.18.
As those glory in their shame, so their end is damnation, Philip 3.18.
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(18) doctrine (DIV2)
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Lastly, this doctrine should beget in men a great desire to liue profitably, and to doe good,
Lastly, this Doctrine should beget in men a great desire to live profitably, and to do good,
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(18) doctrine (DIV2)
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and in a speciall manner to apply themselues to such works, as are most praise-worthy.
and in a special manner to apply themselves to such works, as Are most praiseworthy.
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(18) doctrine (DIV2)
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Quest. Heere then ariseth a question, What things in particular doe most aduantage a mans iust praises?Quest. Here then arises a question, What things in particular doe most advantage a men just praises?
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(18) doctrine (DIV2)
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Ans. The answer is, that there are diuers things will make a man to bee much praised, as, First, to honour God: Ans. The answer is, that there Are diverse things will make a man to be much praised, as, First, to honour God:
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(18) doctrine (DIV2)
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hee hath promised to honour those that honour him, Prou. 8.17.
he hath promised to honour those that honour him, Prou. 8.17.
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(18) doctrine (DIV2)
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Now to honour God, is to seek his Kingdom first, and to confesse his name before men,
Now to honour God, is to seek his Kingdom First, and to confess his name before men,
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(18) doctrine (DIV2)
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For priuat persons, they are bound to the good behauiour, in respect of the euill of others many waies.
For private Persons, they Are bound to the good behaviour, in respect of the evil of Others many ways.
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(18) doctrine (DIV2)
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though it bee in euill times. Secondly, humility and a lowely carriage, with meekenes. For the humble shall bee exalted, and the proud brought low, Luke 1.14, 20. Thirdly, mercy to the poore.
though it be in evil times. Secondly, humility and a lowly carriage, with meekness. For the humble shall be exalted, and the proud brought low, Lycia 1.14, 20. Thirdly, mercy to the poor.
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(18) doctrine (DIV2)
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This made the Macedonians famous in the Churches, especially to shew it liberally and readily, 2. Cor. 8.
This made the Macedonians famous in the Churches, especially to show it liberally and readily, 2. Cor. 8.
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(18) doctrine (DIV2)
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Fourthly, diligence and exact carefulnes to discharge the labours of our particular calling with all faithfulnes:
Fourthly, diligence and exact carefulness to discharge the labours of our particular calling with all faithfulness:
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(18) doctrine (DIV2)
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this made the good woman famous, mentioned, Prou. 31.27, 28, 29, 30, 31. especially if wisdome and prouidence bee ioyned with diligence.
this made the good woman famous, mentioned, Prou. 31.27, 28, 29, 30, 31. especially if Wisdom and providence be joined with diligence.
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(18) doctrine (DIV2)
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Fiftly, to liue in peace, and stand to bee quiet, and meddle with our owne busines,
Fifty, to live in peace, and stand to be quiet, and meddle with our own business,
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(18) doctrine (DIV2)
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and to be a peace-maker, winnes a great deal of praise, 1. Thes. 4.11. Math. 5.9. Sixtly, to bee exactly iust in mens dealings, and true in his words and contracts, this wil make men abound with blessings.
and to be a peacemaker, wins a great deal of praise, 1. Thebes 4.11. Math. 5.9. Sixty, to be exactly just in men's dealings, and true in his words and contracts, this will make men abound with blessings.
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(18) doctrine (DIV2)
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The word is praises, as it is in other places translated, Prou. 28.20. Seuenthly, to bee courteous, is to bee amiable, so as it bee done without affectation,
The word is praises, as it is in other places translated, Prou. 28.20. Seuenthly, to be courteous, is to be amiable, so as it be done without affectation,
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(18) doctrine (DIV2)
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and not directed for thy owne ends, and not done with dissimulation.
and not directed for thy own ends, and not done with dissimulation.
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(18) doctrine (DIV2)
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Eightthly, to doe good to our enemies, to bee not onely ready to forgiue, but to pray for them,
Eighthly, to do good to our enemies, to be not only ready to forgive, but to pray for them,
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(18) doctrine (DIV2)
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& forbeare to wrong, when it might be executed, and to shew all willingnes to ouercome their euill with goodnes, Rom. 12.20, 21.
& forbear to wrong, when it might be executed, and to show all willingness to overcome their evil with Goodness, Rom. 12.20, 21.
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(18) doctrine (DIV2)
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Ninthly, a care in all things strictly to submit our selues to the iust Laws of men, auoiding transgression for conscience sake,
Ninthly, a care in all things strictly to submit our selves to the just Laws of men, avoiding Transgression for conscience sake,
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(18) doctrine (DIV2)
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as the coherence in this place shewes. And thus of the sixt doctrine.
as the coherence in this place shows. And thus of the sixt Doctrine.
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(18) doctrine (DIV2)
2621
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Doct. 7. It may yet further bee obserued from hence, that God doth require Magistrates in a speciall manner to looke vnto it, that they doe all they can to praise and incourage Godly men,Doct. 7. It may yet further be observed from hence, that God does require Magistrates in a special manner to look unto it, that they do all they can to praise and encourage Godly men,
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(18) doctrine (DIV2)
2623
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and such as do good in the countries, where they liue, Rom. 13.5. This is the end of their calling, Iob 29.25.
and such as do good in the countries, where they live, Rom. 13.5. This is the end of their calling, Job 29.25.
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(18) doctrine (DIV2)
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This wil proue heauy one day for those prophane Magistrates, that in the places of their abode disgrace men more,
This will prove heavy one day for those profane Magistrates, that in the places of their Abided disgrace men more,
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(18) doctrine (DIV2)
2623
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then such as are godly, and countenance none more then such as are most dissolute and lewd of life.
then such as Are godly, and countenance none more then such as Are most dissolute and lewd of life.
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(18) doctrine (DIV2)
2623
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The iudgements of the Lord wilbe terrible against these vnrighteous men. Lastly, the Antithesis is heere to be noted.
The Judgments of the Lord will terrible against these unrighteous men. Lastly, the Antithesis is Here to be noted.
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(18) doctrine (DIV2)
2623
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For when hee saith, that such as doe well, should be praised; he doth not say, that such as doe euill, should bee dispraised:
For when he Says, that such as do well, should be praised; he does not say, that such as do evil, should be dispraised:
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(18) doctrine (DIV2)
2624
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and this may be considered of, either in the case of priuat persons, or in the case of Magistrates.
and this may be considered of, either in the case of private Persons, or in the case of Magistrates.
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(18) doctrine (DIV2)
2624
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First, till their euils are knowne, not to mistrust or condemn others. Secondly, when their euils are knowne, if they bee secret, they must not bee reuealed:
First, till their evils Are known, not to mistrust or condemn Others. Secondly, when their evils Are known, if they be secret, they must not be revealed:
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(18) doctrine (DIV2)
2624
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if they bee open and the persons bee good men, they must doe what they can to couer them;
if they be open and the Persons be good men, they must do what they can to cover them;
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(18) doctrine (DIV2)
2624
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and if they bee euill men, they must not speak of their dispraises, without a great respect of glorifying God by it:
and if they be evil men, they must not speak of their dispraises, without a great respect of glorifying God by it:
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(18) doctrine (DIV2)
2624
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and besides, they must not venture so far to iudge of the finall estate of any man for any euils, till the end come.
and beside, they must not venture so Far to judge of the final estate of any man for any evils, till the end come.
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(18) doctrine (DIV2)
2624
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In the case of superiours it is true, they may vse dispraise, but it must bee as a medicine, which must bee applied with many cautions,
In the case of superiors it is true, they may use dispraise, but it must be as a medicine, which must be applied with many cautions,
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(18) doctrine (DIV2)
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and the ingredients must bee Gods words, and not their owne.
and the ingredients must be God's words, and not their own.
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(18) doctrine (DIV2)
2624
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Verse 15. Verse 15.
n1 crd
(19) doctrine (DIV2)
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For so is the will of God, that with welldoing you may put to silence the ignorance of foolish men.
For so is the will of God, that with welldoing you may put to silence the ignorance of foolish men.
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(19) doctrine (DIV2)
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IN these words is contayned the second argument taken from the will of God.
IN these words is contained the second argument taken from the will of God.
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(19) doctrine (DIV2)
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God is specially desirous, that Christians should doe all the good they can, and in particular should bee carefull to obey the Magistrates,
God is specially desirous, that Christians should do all the good they can, and in particular should be careful to obey the Magistrates,
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(19) doctrine (DIV2)
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because by that meanes they may confute such ill-minded men, as are apt to speake euil of religion:
Because by that means they may confute such ill-minded men, as Are apt to speak evil of Religion:
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(19) doctrine (DIV2)
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so that the words containe a choice rule prescribed vnto Christians, to bee carefully obserued. In which rule consider, First, the authority of it, So is the will of God.
so that the words contain a choice Rule prescribed unto Christians, to be carefully observed. In which Rule Consider, First, the Authority of it, So is the will of God.
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(19) doctrine (DIV2)
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Secondly, the matter of it, well-doing. Thirdly, the end, which is, the silencing of wicked men. For. ]
Secondly, the matter of it, welldoing. Thirdly, the end, which is, the silencing of wicked men. For. ]
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(19) doctrine (DIV2)
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This word For, seems to giue a reason (not of what went next before in the former verse,
This word For, seems to give a reason (not of what went next before in the former verse,
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(19) doctrine (DIV2)
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but) of the exhortation to Christians, as they are subiects;
but) of the exhortation to Christians, as they Are Subjects;
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(19) doctrine (DIV2)
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shewing the happy effect of well-dooing in generall, and in particular, of their submission to Magistrates,
showing the happy Effect of welldoing in general, and in particular, of their submission to Magistrates,
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(19) doctrine (DIV2)
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and how orderly and profitably their life should bee, as they are good Subiects, and seruiceable to the Common-wealth.
and how orderly and profitably their life should be, as they Are good Subjects, and serviceable to the Commonwealth.
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(19) doctrine (DIV2)
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For, so is the will of God. ] The will of God is diuersly accepted in Scriptures:For, so is the will of God. ] The will of God is diversely accepted in Scriptures:
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(19) doctrine (DIV2)
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for, though God's will indeed bee but one, yet for our infirmities sake, it is considered of with distinction:
for, though God's will indeed be but one, yet for our infirmities sake, it is considered of with distinction:
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(19) doctrine (DIV2)
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and so it is either personall, or essentiall. There is a will of God that is personall, restrained to some of the persons:
and so it is either personal, or essential. There is a will of God that is personal, restrained to Some of the Persons:
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(19) doctrine (DIV2)
2631
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so, the Father wils the obedience and death of the Sonne, and Christ obeies that will of his Father, Iohn 6.38, 39 ▪ 40. Mat. 26.39, 42. But it is the essentiall will of God heer meant:
so, the Father wills the Obedience and death of the Son, and christ obeys that will of his Father, John 6.38, 39 ▪ 40. Mathew 26.39, 42. But it is the essential will of God her meant:
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(19) doctrine (DIV2)
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the former is the will of God ad intra ; and this, the will of God ad extra, as they say in schools.
the former is the will of God ad intra; and this, the will of God ad extra, as they say in Schools.
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(19) doctrine (DIV2)
2631
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The essentiall will of God is taken sometimes for the faculty of willing; sometimes, for the act of willing; sometimes, for the thing willed;
The essential will of God is taken sometime for the faculty of willing; sometime, for the act of willing; sometime, for the thing willed;
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(19) doctrine (DIV2)
2632
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and sometimes, for the signe by which that will is declared, as, his Word is his will.
and sometime, for the Signen by which that will is declared, as, his Word is his will.
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(19) doctrine (DIV2)
2632
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So heer, by his essentiall will, God wils both good and euill. Good is the obiect of God's will properly, and of it self:
So her, by his essential will, God wills both good and evil. Good is the Object of God's will properly, and of it self:
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(19) doctrine (DIV2)
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Euill is the obiect of the will of God, but onely vnder some respect of good.
Evil is the Object of the will of God, but only under Some respect of good.
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(19) doctrine (DIV2)
2632
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Euill is either of pu•nishment, or of sinne. Euill of punishment GOD wils, and is the Author of, Psalm 115.3. as the iust Iudge of the world:
Evil is either of pu•nishment, or of sin. Evil of punishment GOD wills, and is the Author of, Psalm 115.3. as the just Judge of the world:
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(19) doctrine (DIV2)
2632
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and punishment of it self is a good thing, as it is a work of iustice.
and punishment of it self is a good thing, as it is a work of Justice.
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(19) doctrine (DIV2)
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Euill of sinne God onely wils to permit, Acts 14.16. but it is not God's willing of euill, is heer meant.
Evil of sin God only wills to permit, Acts 14.16. but it is not God's willing of evil, is her meant.
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(19) doctrine (DIV2)
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As the will of GOD concerns vs in matter of good, it may bee considered either euangelically or legally.
As the will of GOD concerns us in matter of good, it may be considered either evangelically or legally.
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(19) doctrine (DIV2)
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Euangelically, his wil giues order what shall be done with vs: and so he wils the saluation of his Elect, Eph. 1.11. Iohn 6.40. Legally, his will giues order what shall bee done by vs:
Evangelically, his will gives order what shall be done with us: and so he wills the salvation of his Elect, Ephesians 1.11. John 6.40. Legally, his will gives order what shall be done by us:
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and so hee wils our sanctification in all the rules of it, and in euery part, Col. 1.10.
and so he wills our sanctification in all the rules of it, and in every part, Col. 1.10.
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By the will of God in this place then, he meanes the Word of God,
By the will of God in this place then, he means the Word of God,
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as it contains the reuelation of what God would haue done by his seruants in the cases specified in this Text.
as it contains the Revelation of what God would have done by his Servants in the cases specified in this Text.
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Many things may bee obserued out of these words.
Many things may be observed out of these words.
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Doct. 1. First, wee may take notice of the two onely Springs of all things to be knowne in Religion, in these words, viz. God, and his will;Doct. 1. First, we may take notice of the two only Springs of all things to be known in Religion, in these words, viz. God, and his will;
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GOD, and the Word of God. God is principium essendi, the Author of their Being:
GOD, and the Word of God. God is principium Essendi, the Author of their Being:
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and the Will or Word of God, is principium cognoscendi, the Fountaine of the knowledge of them.
and the Will or Word of God, is principium cognoscendi, the Fountain of the knowledge of them.
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Doct. 2. God doth will all that which is to bee done by his seruants in any part of their obedience, or in any case of their liues:Doct. 2. God does will all that which is to be done by his Servants in any part of their Obedience, or in any case of their lives:
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as heere, the course they are to take either toward the Magistrate, or toward their enemies, God wils it;
as Here, the course they Are to take either towards the Magistrate, or towards their enemies, God wills it;
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that is, hee doth in himself approoue, or determine, or appoint, and by his Word he doth warrant and require it.
that is, he does in himself approve, or determine, or appoint, and by his Word he does warrant and require it.
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And the same is true of all the well-dooings of godly men, God wils them: which I obserue for these vses.
And the same is true of all the welldoings of godly men, God wills them: which I observe for these uses.
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Vses. First, it may be a great comfort to a Christian, when he knowes he hath done what GOD would haue him to doo:Uses. First, it may be a great Comfort to a Christian, when he knows he hath done what GOD would have him to do:
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for, then he may be sure, God will not forget his labour, and work of loue and obedience, Heb. 6.8. The Hebrew that signifieth will, signifies pleasure and delight:
for, then he may be sure, God will not forget his labour, and work of love and Obedience, Hebrew 6.8. The Hebrew that signifies will, signifies pleasure and delight:
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and when it is giuen to God, it notes, that what hee wils, hee takes pleasure in, as in Esay 62.4. Hophzibah, My will is in her, or, My delight is in him:
and when it is given to God, it notes, that what he wills, he Takes pleasure in, as in Isaiah 62.4. Hophzibah, My will is in her, or, My delight is in him:
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God takes great delight, when wee doo his will.
God Takes great delight, when we do his will.
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Euery carefull Christian is his Hophzibah. And besides, if God doo will, we should doo so.
Every careful Christian is his Hophzibah. And beside, if God do will, we should do so.
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God will defend and protect vs in our waies:
God will defend and Pact us in our ways:
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That may support vs against all the crosses or oppositions that may bee like to befall vs. And that made the Apostles place in euery Epistle, that They were Apostles by the will of God.
That may support us against all the Crosses or oppositions that may be like to befall us And that made the Apostles place in every Epistle, that They were Apostles by the will of God.
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And so, such godly Christians as obey the humane ordinances of men in these times of quarrell and contention, must comfort themselues with this, that Thus was the will of God, that they should so obey:
And so, such godly Christians as obey the humane ordinances of men in these times of quarrel and contention, must Comfort themselves with this, that Thus was the will of God, that they should so obey:
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and that must support them against the contrary wils of men otherwise minded, how well soeuer reputed of;
and that must support them against the contrary wills of men otherwise minded, how well soever reputed of;
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and make them bring their owne hearts into obedience to that which God would haue them to doo, &c. Doct. 3. The Word of God, is the willing of God, and so called here:
and make them bring their own hearts into Obedience to that which God would have them to do, etc. Doct. 3. The Word of God, is the willing of God, and so called Here:
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and God's Word may be said to be his will, in two respects; eyther because of the form, or in respect of the matter.
and God's Word may be said to be his will, in two respects; either Because of the from, or in respect of the matter.
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In respect of the form, it may be cald his will, because it is digested in forme of a Testament;
In respect of the from, it may be called his will, Because it is digested in Form of a Testament;
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and Christ the Wisdome of God, hath set it in such forme, as if it were his last Will and Testament,
and christ the Wisdom of God, hath Set it in such Form, as if it were his last Will and Testament,
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as in some respects it is:
as in Some respects it is:
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Or else chiefely, because what God doth expresse or require in the Scriptures, is agreeable to the very Nature and will of God;
Or Else chiefly, Because what God does express or require in the Scriptures, is agreeable to the very Nature and will of God;
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hee doth in himselfe will it, as well as in his Word promise or require it;
he does in himself will it, as well as in his Word promise or require it;
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which shewes a great difference between the lawes of Princes and the Lawes of God:
which shows a great difference between the laws of Princes and the Laws of God:
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For, many times the lawes of Princes agree not with the natures and hearts of Princes;
For, many times the laws of Princes agree not with the nature's and hearts of Princes;
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whereas God's Word is alwaies agreeable to God's Will: and withall, this should the more quicken to obedience;
whereas God's Word is always agreeable to God's Will: and withal, this should the more quicken to Obedience;
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because, by conforming our selues to God's Word, we conforme our selues to God's Nature.
Because, by conforming our selves to God's Word, we conform our selves to God's Nature.
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And further, it may comfort vs in the hope of strength, to bee enabled to doe God's Will,
And further, it may Comfort us in the hope of strength, to be enabled to do God's Will,
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For, God's Will causeth an impression vpon the creature, it giues assistance, it will see it done, he will worke our works for vs;
For, God's Will Causes an impression upon the creature, it gives assistance, it will see it done, he will work our works for us;
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God's Word is a Word of power, it workes what it wills, which mens lawes cannot doe:
God's Word is a Word of power, it works what it wills, which men's laws cannot do:
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When wee know God wills such a thing in his Word to bee done, we should conceiue, that he doth not onely shewe vs by that place, what is to be done,
When we know God wills such a thing in his Word to be done, we should conceive, that he does not only show us by that place, what is to be done,
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but also what assistance we shall haue to doe it. Doct. 4. The Will of God, is the rule of our actions;
but also what assistance we shall have to do it. Doct. 4. The Will of God, is the Rule of our actions;
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what he wills, we must doe, and so it is vrged here by the Apostle;
what he wills, we must do, and so it is urged Here by the Apostle;
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and therefore it should teach vs to labour to vnderstand what his will is, since all is lost that is not conformed to this rule, Ephes. 5.10. We must get vs to the Law and to the testimonies.
and Therefore it should teach us to labour to understand what his will is, since all is lost that is not conformed to this Rule, Ephesians 5.10. We must get us to the Law and to the testimonies.
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For, whatsoeuer is not directed from thence, hath no light in it, Esay 8.20.
For, whatsoever is not directed from thence, hath no Light in it, Isaiah 8.20.
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Secondly, we must go to God, and pray him to teach vs to doe his Will,
Secondly, we must go to God, and pray him to teach us to do his Will,
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since he hath enrolled it in his Word, Ps. 143.10.
since he hath enrolled it in his Word, Ps. 143.10.
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Thirdly, if this doctrine were throughly digested, vnruly, froward, and wilfull Christians would make more conscience of their passionate and incorrigible courses.
Thirdly, if this Doctrine were thoroughly digested, unruly, froward, and wilful Christians would make more conscience of their passionate and incorrigible courses.
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Let them look to it in time:
Let them look to it in time:
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they must giue account to him that so hath prescribed rules by his will, that he will not admit of courses carried onely by their wils.
they must give account to him that so hath prescribed rules by his will, that he will not admit of courses carried only by their wills.
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Fourthly, Inferiours must look to the warrant of their actions:
Fourthly, Inferiors must look to the warrant of their actions:
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it is not the will of man, but the will of God can iustifie them to doo well, 1. Pet. 4.2. Lastly, if his will rule vs, then wee must take heed of that fault of making the lawes of our wils, the causes of his will;
it is not the will of man, but the will of God can justify them to do well, 1. Pet. 4.2. Lastly, if his will Rule us, then we must take heed of that fault of making the laws of our wills, the Causes of his will;
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as they doo, that think God must will to doo nothing with wicked men, vnlesse his will bee confined to certain rules, which they conceiue in their wils.
as they do, that think God must will to do nothing with wicked men, unless his will be confined to certain rules, which they conceive in their wills.
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Doct. 5. That the bare signification of Gods will should be argument enough to perswade a godly Christian to doo any thing,Doct. 5. That the bore signification of God's will should be argument enough to persuade a godly Christian to do any thing,
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though it bee to deny himself, or to go a course which is crosse to his owne desires.
though it be to deny himself, or to go a course which is cross to his own Desires.
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The knowledge of God's will alone doth compell a godly minde to obey.
The knowledge of God's will alone does compel a godly mind to obey.
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It is not the Maiesty, or the rewards of God, but God's wil wch alone sufficeth to guide him:
It is not the Majesty, or the rewards of God, but God's will which alone Suffices to guide him:
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which may try the obedience of man by the motiues.
which may try the Obedience of man by the motives.
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For onely the sound Christian wil obey simply for the commandement sake, and must teach vs to stick to it, the bare will of God must rule vs,
For only the found Christian will obey simply for the Commandment sake, and must teach us to stick to it, the bore will of God must Rule us,
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though there were neuer so many men contrary-minded. Vse. The vse is for triall of hypocrites:
though there were never so many men contrary-minded. Use. The use is for trial of Hypocrites:
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the true Christian laies down all his owne courses, as soon as euer hee heares the sound of Gods will.
the true Christian lays down all his own courses, as soon as ever he hears the found of God's will.
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Doctr. 6. The practice of a Christian must bee confirmed iust according to the pattern:Doctrine 6. The practice of a Christian must be confirmed just according to the pattern:
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so is the will of God, it must bee iust so, as the will of God is:
so is the will of God, it must be just so, as the will of God is:
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so from the manner as well as from the matter, which should teach vs three things.
so from the manner as well as from the matter, which should teach us three things.
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First, to walk circumspectly, seeing wee must look so precisely to the manner, as well as to the matter of Gods will, Ephes. 5.15.
First, to walk circumspectly, seeing we must look so precisely to the manner, as well as to the matter of God's will, Ephesians 5.15.
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Secondly, wee must therefore increase in the knowledge of his wil, Col. 1.10.
Secondly, we must Therefore increase in the knowledge of his will, Col. 1.10.
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for the more things are to be done, or the more exactly God wills vs to doe, the more care wee must haue to increase our knowledge, and study his will;
for the more things Are to be done, or the more exactly God wills us to do, the more care we must have to increase our knowledge, and study his will;
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since all must be iust so, as hee wils to haue it.
since all must be just so, as he wills to have it.
c-acp d vmb vbi j av, c-acp pns31 vvz pc-acp vhi pn31.
(19) doctrine (DIV2)
2645
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Thirdly, wee should bee stirred vp to pray for our selues, and one for another, seeing it is such a hard thing to liue a Christian life, and to please God.
Thirdly, we should be stirred up to pray for our selves, and one for Another, seeing it is such a hard thing to live a Christian life, and to please God.
ord, pns12 vmd vbi vvn a-acp pc-acp vvi p-acp po12 n2, cc pi p-acp n-jn, vvg pn31 vbz d dt j n1 pc-acp vvi dt njp n1, cc pc-acp vvi np1.
(19) doctrine (DIV2)
2646
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Mark with what force of words the Apostle praied about this point, Heb. 13.20, 21.
Mark with what force of words the Apostle prayed about this point, Hebrew 13.20, 21.
n1 p-acp r-crq n1 pp-f n2 dt n1 vvd p-acp d n1, np1 crd, crd
(19) doctrine (DIV2)
2646
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7812
Now the God of peace, that brought againe from the dead our Lord Iesus, that great shepheard of the sheepe, through the blood of the euerlasting Couenant, Now the God of peace, that brought again from the dead our Lord Iesus, that great shepherd of the sheep, through the blood of the everlasting Covenant,
av dt n1 pp-f n1, cst vvd av p-acp dt j po12 n1 np1, cst j n1 pp-f dt n1, p-acp dt n1 pp-f dt j n1,
(19) doctrine (DIV2)
2647
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7813
Make you perfect in euery good work to doe his will, working in you that which is well pleasing in his sight, through Iesus Christ, to whom bee glory for euer and euer, Amen. Make you perfect in every good work to do his will, working in you that which is well pleasing in his sighed, through Iesus christ, to whom be glory for ever and ever, Amen.
vvb pn22 j p-acp d j n1 pc-acp vdi po31 n1, vvg p-acp pn22 d r-crq vbz av vvg p-acp po31 n1, p-acp np1 np1, p-acp ro-crq vbb n1 p-acp av cc av, uh-n.
(19) doctrine (DIV2)
2648
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Quest. But can a Christian bee so exact, as to answer the pattern, to doe iust so as God wils him?Quest. But can a Christian bee so exact, as to answer the pattern, to do just so as God wills him?
n1. cc-acp vmb dt njp n1 av j, c-acp pc-acp vvi dt n1, pc-acp vdi j av c-acp np1 vvz pno31?
(19) doctrine (DIV2)
2649
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7815
Ans. 1. Hee may, for the substance of the obedience, though not for all the degrees, or circumstances.Ans. 1. He may, for the substance of the Obedience, though not for all the Degrees, or Circumstances.
np1 crd pns31 vmb, p-acp dt n1 pp-f dt n1, cs xx p-acp d dt n2, cc n2.
(19) doctrine (DIV2)
2650
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7816
2. He may do it in desire:
2. He may do it in desire:
crd pns31 vmb vdi pn31 p-acp n1:
(19) doctrine (DIV2)
2651
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7817
hee must set his patterne before him, as that hee desires to follow, and striues as well as hee can,
he must Set his pattern before him, as that he Desires to follow, and strives as well as he can,
pns31 vmb vvi po31 n1 p-acp pno31, c-acp cst pns31 vvz pc-acp vvi, cc vvz a-acp av c-acp pns31 vmb,
(19) doctrine (DIV2)
2651
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and is vexed because hee cannot do it:
and is vexed Because he cannot do it:
cc vbz vvn c-acp pns31 vmbx vdi pn31:
(19) doctrine (DIV2)
2651
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and with God, if wee haue alwaies done as much as well as we did desire to do, hee accepts the desire for the deed:
and with God, if we have always done as much as well as we did desire to do, he accepts the desire for the deed:
cc p-acp np1, cs pns12 vhb av vdn p-acp d c-acp av c-acp pns12 vdd vvi pc-acp vdi, pns31 vvz dt n1 p-acp dt n1:
(19) doctrine (DIV2)
2651
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but it is certaine of the most of vs in the most things, that we haue neither done the things right,
but it is certain of the most of us in the most things, that we have neither done the things right,
cc-acp pn31 vbz j pp-f dt ds pp-f pno12 p-acp dt ds n2, cst pns12 vhb dx vdi dt n2 j-jn,
(19) doctrine (DIV2)
2651
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7821
nor brought the desiring to do them: and therfore it is iust with God, if wee lose what wee haue wrought.
nor brought the desiring to do them: and Therefore it is just with God, if we loose what we have wrought.
ccx vvd dt vvg pc-acp vdi pno32: cc av pn31 vbz j p-acp np1, cs pns12 vvb r-crq pns12 vhb vvn.
(19) doctrine (DIV2)
2651
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7822
Doct. 7. That in some cases God would haue vs take notice of his will in more especiall manner: hee hath certaine speciall wils:Doct. 7. That in Some cases God would have us take notice of his will in more especial manner: he hath certain special wills:
np1 crd cst p-acp d n2 np1 vmd vhi pno12 vvi n1 pp-f po31 n1 p-acp av-dc j n1: pns31 vhz j j n2:
(19) doctrine (DIV2)
2652
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there are some things, that hee doth as it were more stand vpon, then other things,
there Are Some things, that he does as it were more stand upon, then other things,
a-acp vbr d n2, cst pns31 vdz p-acp pn31 vbdr dc n1 p-acp, av j-jn n2,
(19) doctrine (DIV2)
2652
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and these speciall wills of God we must heedefully take notice of:
and these special wills of God we must heedfully take notice of:
cc d j n2 pp-f np1 pns12 vmb av-j vvi n1 pp-f:
(19) doctrine (DIV2)
2652
Image 10
7825
as for instance, 1. Thes. 4. about auoiding fornication, this is the will of God, hee meaneth his speciall chiefe will:
as for instance, 1. Thebes 4. about avoiding fornication, this is the will of God, he means his special chief will:
c-acp p-acp n1, crd np1 crd p-acp vvg n1, d vbz dt n1 pp-f np1, pns31 vvz po31 j n-jn vmb:
(19) doctrine (DIV2)
2652
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so about thanksgiuing, 1. Thes. 5.18. Where the Apostle vrgeth the wil of God as a thing that God would aboue many other things haue don. Aboue all things giue thanks:
so about thanksgiving, 1. Thebes 5.18. Where the Apostle urges the will of God as a thing that God would above many other things have dONE. Above all things give thanks:
av p-acp n1, crd np1 crd. c-crq dt n1 vvz dt n1 pp-f np1 p-acp dt n1 cst np1 vmd p-acp d j-jn n2 vhb vdn. p-acp d n2 vvb n2:
(19) doctrine (DIV2)
2652
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For this is the will of God, &c. So our Sauiour Christ notes, in his owne occasions,
For this is the will of God, etc. So our Saviour christ notes, in his own occasions,
c-acp d vbz dt n1 pp-f np1, av av po12 n1 np1 n2, p-acp po31 d n2,
(19) doctrine (DIV2)
2652
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an especiall wil of God, Iohn 6.39, 41. So heer God doth in a special manner will vs to obey Magistrates,
an especial will of God, John 6.39, 41. So her God does in a special manner will us to obey Magistrates,
dt j n1 pp-f np1, np1 crd, crd av po31 n1 vdz p-acp dt j n1 vmb pno12 pc-acp vvi n2,
(19) doctrine (DIV2)
2652
Image 10
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and to silence wicked men by well-doing.
and to silence wicked men by welldoing.
cc pc-acp vvi j n2 p-acp n1.
(19) doctrine (DIV2)
2652
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Vse. The vse should bee, to teach vs to marke what things God doth specially require of vs,Use. The use should be, to teach us to mark what things God does specially require of us,
vvb. dt n1 vmd vbi, pc-acp vvi pno12 pc-acp vvi r-crq n2 np1 vdz av-j vvi pp-f pno12,
(19) doctrine (DIV2)
2653
Image 10
7831
and to apply our selues to his will, that the Lord may take pleasure in vs,
and to apply our selves to his will, that the Lord may take pleasure in us,
cc pc-acp vvi po12 n2 p-acp po31 n1, cst dt n1 vmb vvi n1 p-acp pno12,
(19) doctrine (DIV2)
2653
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7832
and say of each of vs, as he did of Cyrus, He is the man of my will:
and say of each of us, as he did of Cyrus, He is the man of my will:
cc vvb pp-f d pp-f pno12, c-acp pns31 vdd pp-f np1, pns31 vbz dt n1 pp-f po11 n1:
(19) doctrine (DIV2)
2653
Image 10
7833
which is heer explained, He is the man that executeth my counsell, Esay 46.11. It was Dauids singular glory, that hee would doe all Gods will:
which is her explained, He is the man that Executeth my counsel, Isaiah 46.11. It was David singular glory, that he would do all God's will:
r-crq vbz av vvn, pns31 vbz dt n1 cst vvz po11 n1, np1 crd. pn31 vbds npg1 j n1, cst pns31 vmd vdi d n2 vmb:
(19) doctrine (DIV2)
2653
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7834
whatsoeuer speciall seruice God had to do, Dauid was ready to execute it, Acts 13. For heerein lieth the triall of a sound Christian, he doth the will of his heauenly Father,
whatsoever special service God had to do, David was ready to execute it, Acts 13. For herein lies the trial of a found Christian, he does the will of his heavenly Father,
r-crq j n1 np1 vhd pc-acp vdi, np1 vbds j pc-acp vvi pn31, n2 crd p-acp av vvz dt n1 pp-f dt j njp, pns31 vdz dt n1 pp-f po31 j n1,
(19) doctrine (DIV2)
2653
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and rests not in talking of Religion onely, and professing it, Mat. 7.21. Rom. 2.11. 1. Iohn 2.17.
and rests not in talking of Religion only, and professing it, Mathew 7.21. Rom. 2.11. 1. John 2.17.
cc vvz xx p-acp vvg pp-f n1 av-j, cc vvg pn31, np1 crd. np1 crd. crd np1 crd.
(19) doctrine (DIV2)
2653
Image 10
7836
And in particular, in this text wee see there bee two things, that God would faine haue vs do to silence wicked men, and stop their mouthes:
And in particular, in this text we see there be two things, that God would feign have us do to silence wicked men, and stop their mouths:
cc p-acp j, p-acp d n1 pns12 vvb pc-acp vbi crd n2, cst np1 vmd av-j vhi pno12 vdi p-acp n1 j n2, cc vvi po32 n2:
(19) doctrine (DIV2)
2653
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7837
First, hee would haue vs so to behaue our selues, that wee keepe out of their danger in respect of the Lawes of Magistrates.
First, he would have us so to behave our selves, that we keep out of their danger in respect of the Laws of Magistrates.
ord, pns31 vmd vhi pno12 av pc-acp vvi po12 n2, cst pns12 vvb av pp-f po32 n1 p-acp n1 pp-f dt n2 pp-f n2.
(19) doctrine (DIV2)
2653
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7838
Secondly, and then to liue such a discreet and profitable life, that they may see, that wee differ from all other sorts of men in the goodnes of our conuersation.
Secondly, and then to live such a discreet and profitable life, that they may see, that we differ from all other sorts of men in the Goodness of our Conversation.
ord, cc av pc-acp vvi d dt j cc j n1, cst pns32 vmb vvi, cst pns12 vvb p-acp d j-jn n2 pp-f n2 p-acp dt n1 pp-f po12 n1.
(19) doctrine (DIV2)
2653
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7839
If wee would doe, what might bee specially pleasing to God, we must bee carefull of these two things.
If we would do, what might be specially pleasing to God, we must be careful of these two things.
cs pns12 vmd vdi, r-crq vmd vbi av-j vvg p-acp np1, pns12 vmb vbi j pp-f d crd n2.
(19) doctrine (DIV2)
2653
Image 10
7840
Doct. 8. Lastly, wee may heere note, that the will of God may bee knowne effectually,Doct. 8. Lastly, we may Here note, that the will of God may be known effectually,
np1 crd ord, pns12 vmb av vvi, cst dt n1 pp-f np1 vmb vbi vvn av-j,
(19) doctrine (DIV2)
2654
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though it bee not knowne distinctly. The Apostle is sure, this is the will of God;
though it be not known distinctly. The Apostle is sure, this is the will of God;
cs pn31 vbb xx vvn av-j. dt n1 vbz j, d vbz dt n1 pp-f np1;
(19) doctrine (DIV2)
2654
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and yet there is no Book, Chapter, nor Verse quoted, nor can any particular place be alleaged, that these precise words doo expresse God's will:
and yet there is no Book, Chapter, nor Verse quoted, nor can any particular place be alleged, that these precise words do express God's will:
cc av pc-acp vbz dx n1, n1, ccx n1 vvn, ccx vmb d j n1 vbb vvn, cst d j n2 vdb vvi npg1 n1:
(19) doctrine (DIV2)
2654
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but, inasmuch as the meaning is to bee found in the scope of many places of Scripture,
but, inasmuch as the meaning is to be found in the scope of many places of Scripture,
cc-acp, av c-acp dt n1 vbz pc-acp vbi vvn p-acp dt n1 pp-f d n2 pp-f n1,
(19) doctrine (DIV2)
2654
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therefore it may bee well so called, The will of God. Thus of the authority of this rule.
Therefore it may be well so called, The will of God. Thus of the Authority of this Rule.
av pn31 vmb vbi av av vvn, dt n1 pp-f np1. av pp-f dt n1 pp-f d n1.
(19) doctrine (DIV2)
2654
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7845
The matter of it follows, which is, well-dooing. With well-dooing. NONLATINALPHABET. ] The word is not the same with that in the former verse:
The matter of it follows, which is, welldoing. With welldoing.. ] The word is not the same with that in the former verse:
dt n1 pp-f pn31 vvz, r-crq vbz, j. p-acp j.. ] dt n1 vbz xx dt d p-acp cst p-acp dt j n1:
(19) doctrine (DIV2)
2655
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for, heer it is a Participle of the present time, and notes the continuall custome of well-dooing,
for, her it is a Participle of the present time, and notes the continual custom of welldoing,
c-acp, av pn31 vbz dt n1 pp-f dt j n1, cc vvz dt j n1 pp-f j,
(19) doctrine (DIV2)
2657
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and giues vs to vnderstand, that if euer we would effectually silence wicked men, we must be continually exercised in well-dooing.
and gives us to understand, that if ever we would effectually silence wicked men, we must be continually exercised in welldoing.
cc vvz pno12 pc-acp vvi, cst cs av pns12 vmd av-j vvi j n2, pns12 vmb vbi av-j vvn p-acp j.
(19) doctrine (DIV2)
2657
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7848
Our good works (though of great excellency) yet work but a sudden blaze:
Our good works (though of great excellency) yet work but a sudden blaze:
po12 j n2 (cs pp-f j n1) av vvi p-acp dt j n1:
(19) doctrine (DIV2)
2657
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the effect of them will be quickly ended, or soon put out, and then will wicked men return to their old course of reproaching,
the Effect of them will be quickly ended, or soon put out, and then will wicked men return to their old course of reproaching,
dt n1 pp-f pno32 vmb vbi av-j vvn, cc av vvd av, cc av vmb j n2 vvb p-acp po32 j n1 pp-f vvg,
(19) doctrine (DIV2)
2657
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if they bee not daily confuted by the still fresh and new fruits of a Christian:
if they be not daily confuted by the still fresh and new fruits of a Christian:
cs pns32 vbb xx av-j vvn p-acp dt av j cc j n2 pp-f dt njp:
(19) doctrine (DIV2)
2657
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wee must bee full of new and good fruits, Iames 3.17. and neuer weary of well-dooing.
we must be full of new and good fruits, James 3.17. and never weary of welldoing.
pns12 vmb vbi j pp-f j cc j n2, np1 crd. cc av j pp-f j.
(19) doctrine (DIV2)
2657
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The sense of the word then is this, as if it were rendred thus:
The sense of the word then is this, as if it were rendered thus:
dt n1 pp-f dt n1 av vbz d, c-acp cs pn31 vbdr vvn av:
(19) doctrine (DIV2)
2658
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This is the will of God, that they that are daily exercised in doing good, should put to silence foolish men:
This is the will of God, that they that Are daily exercised in doing good, should put to silence foolish men:
d vbz dt n1 pp-f np1, cst pns32 cst vbr av-j vvn p-acp vdg j, vmd vvi pc-acp vvi j n2:
(19) doctrine (DIV2)
2658
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for, the originall word doth note the person, as well as the good done; which affoords another doctrine.
for, the original word does note the person, as well as the good done; which affords Another Doctrine.
c-acp, dt j-jn n1 vdz vvi dt n1, c-acp av c-acp dt j vdn; r-crq vvz j-jn n1.
(19) doctrine (DIV2)
2658
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Doct. 2. God would haue good men, that are full of good fruits, to enter into the lists against wicked men, to vanquish and silence them:Doct. 2. God would have good men, that Are full of good fruits, to enter into the lists against wicked men, to vanquish and silence them:
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(19) doctrine (DIV2)
2659
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which implies, that God would not haue formal Christians or hypocrites to meddle with the quarrell of Religion:
which Implies, that God would not have formal Christians or Hypocrites to meddle with the quarrel of Religion:
r-crq vvz, cst np1 vmd xx vhi j np1 cc n2 pc-acp vvi p-acp dt n1 pp-f n1:
(19) doctrine (DIV2)
2659
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for, they will spoil all in the end, when their hollownesse and hypocrisie is discouered: they will make foolish men rail and blaspheme worse than before.
for, they will spoil all in the end, when their hollowness and hypocrisy is discovered: they will make foolish men rail and Blaspheme Worse than before.
c-acp, pns32 vmb vvi d p-acp dt n1, c-crq po32 n1 cc n1 vbz vvn: pns32 vmb vvi j n2 vvi cc vvb av-jc cs a-acp.
(19) doctrine (DIV2)
2659
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Such are fit to plead for, and defend Religion, as be manfull, and full of good works.
Such Are fit to plead for, and defend Religion, as be manful, and full of good works.
d vbr j pc-acp vvi p-acp, cc vvi n1, c-acp vbi j, cc j pp-f j n2.
(19) doctrine (DIV2)
2659
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And therefore the weak Christians should not be ouerbusie and fiery in meddling with wicked men,
And Therefore the weak Christians should not be overbusy and fiery in meddling with wicked men,
cc av dt j np1 vmd xx vbi j cc j p-acp vvg p-acp j n2,
(19) doctrine (DIV2)
2659
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or putting themselues forward to defend sincerity, til their works could plead for them:
or putting themselves forward to defend sincerity, till their works could plead for them:
cc vvg px32 av-j pc-acp vvi n1, c-acp po32 n2 vmd vvi p-acp pno32:
(19) doctrine (DIV2)
2659
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before we set-on to be great talkers for Religion, we should prouide good store of good works, by which wee might demonstrate the truth and power of godlinesse in vs. Of well-doing in it self, I haue intreated before:
before we seton to be great talkers for Religion, we should provide good store of good works, by which we might demonstrate the truth and power of godliness in us Of welldoing in it self, I have entreated before:
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(19) doctrine (DIV2)
2659
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onely, before I passe from it, me thinks it is lamentable, that our hearts can bee no more fired to the care of it.
only, before I pass from it, me thinks it is lamentable, that our hearts can be no more fired to the care of it.
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(19) doctrine (DIV2)
2660
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7863
Oh that wee were once brought but to consent from the heart, with confirmed purpose, to set vp a course by our liues to win glory to our Religion!
O that we were once brought but to consent from the heart, with confirmed purpose, to Set up a course by our lives to win glory to our Religion!
uh cst pns12 vbdr a-acp vvn cc-acp pc-acp vvi p-acp dt n1, p-acp j-vvn n1, pc-acp vvi a-acp dt n1 p-acp po12 n2 pc-acp vvi n1 p-acp po12 n1!
(19) doctrine (DIV2)
2660
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though som good men are cōtrary-minded, & out of weaknes, censure them as euill doers.
though Some good men Are contrary-minded, & out of weakness, censure them as evil doers.
cs d j n2 vbr j, cc av pp-f n1, vvb pno32 p-acp j-jn n2.
(19) doctrine (DIV2)
2661
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7864
We see how fain God would haue vs do so: and it would plague wicked men, that would fain rail at vs: nothing would more confute them.
We see how fain God would have us do so: and it would plague wicked men, that would fain rail At us: nothing would more confute them.
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(19) doctrine (DIV2)
2660
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7865
And besides, other Scriptures shew, no life aboundeth more with stedfastnes and contentment, than a life fruitfully spent:
And beside, other Scriptures show, no life Aboundeth more with steadfastness and contentment, than a life fruitfully spent:
cc a-acp, j-jn n2 vvi, dx n1 vvz av-dc p-acp n1 cc n1, cs dt n1 av-j vvn:
(19) doctrine (DIV2)
2660
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7866
especially, how can wee bee still thus careless, if we remember the great recompense of reward in another world? Oh this formality,
especially, how can we be still thus careless, if we Remember the great recompense of reward in Another world? O this formality,
av-j, q-crq vmb pns12 vbi av av j, cs pns12 vvb dt j n1 pp-f n1 p-acp j-jn n1? uh d n1,
(19) doctrine (DIV2)
2660
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7867
and outward shew, and seruing God for fashion! how deeply is it seated in mens manners!
and outward show, and serving God for fashion! how deeply is it seated in men's manners!
cc j n1, cc vvg np1 p-acp n1! uh-crq av-jn vbz pn31 vvn p-acp ng2 n2!
(19) doctrine (DIV2)
2660
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7868
It is likely, the most of you that hear this doctrine, will say it is good,
It is likely, the most of you that hear this Doctrine, will say it is good,
pn31 vbz j, dt ds pp-f pn22 cst vvb d n1, vmb vvi pn31 vbz j,
(19) doctrine (DIV2)
2660
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7869
and perhaps some one or two of you wil be a little toucht with a kind of consultation in your selues, which way you might doe well. But alas, alas! out and alas!
and perhaps Some one or two of you will be a little touched with a kind of consultation in your selves, which Way you might do well. But alas, alas! out and alas!
cc av d crd cc crd pp-f pn22 vmb vbi dt j vvn p-acp dt n1 pp-f n1 p-acp po22 n2, r-crq n1 pn22 vmd vdi av. p-acp uh, uh! av cc uh!
(19) doctrine (DIV2)
2660
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7870
Oh that I could get words to gore your very Soules with smarting paine, that this Doctrine might be written in your very flesh;
O that I could get words to gore your very Souls with smarting pain, that this Doctrine might be written in your very Flesh;
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(19) doctrine (DIV2)
2660
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7871
for a thousand to one, you will goe the most of you away, and not redresse your waies:
for a thousand to one, you will go the most of you away, and not redress your ways:
p-acp dt crd p-acp crd, pn22 vmb vvi dt ds pp-f pn22 av, cc xx vvi po22 n2:
(19) doctrine (DIV2)
2660
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7872
Religion shall not be honored by you more then before:
Religion shall not be honoured by you more then before:
n1 vmb xx vbi vvn p-acp pn22 av-dc cs a-acp:
(19) doctrine (DIV2)
2660
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7873
cursed be that worldly drosse or spirituall security, that will thus robbe and spoyle your Soules,
cursed be that worldly dross or spiritual security, that will thus rob and spoil your Souls,
j-vvn vbi d j n1 cc j n1, cst vmb av vvi cc vvi po22 n2,
(19) doctrine (DIV2)
2660
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7874
and keepe Religion without her true glosse and beautie, and shining glory.
and keep Religion without her true gloss and beauty, and shining glory.
cc vvi n1 p-acp po31 j n1 cc n1, cc j-vvg n1.
(19) doctrine (DIV2)
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7875
I might here also note, that submission to the ordinances of men, is one part of a Christian man's well doing,
I might Here also note, that submission to the ordinances of men, is one part of a Christian Man's well doing,
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(19) doctrine (DIV2)
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7876
and a speciall ornament of the sincere profession of R•ligion, because it is the discharge of the duty enioyned vs by God,
and a special ornament of the sincere profession of R•ligion, Because it is the discharge of the duty enjoined us by God,
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(19) doctrine (DIV2)
2661
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7877
and so is a part of the obedience due to God himselfe; to keepe their ordinances, is to obey God's commandement.
and so is a part of the Obedience due to God himself; to keep their ordinances, is to obey God's Commandment.
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(19) doctrine (DIV2)
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7878
Secondly, because such a conscionable submission to mans Lawes, makes the religious workes of Christians to be the more vnrebukeable in the eyes of wicked men;
Secondly, Because such a conscionable submission to men Laws, makes the religious works of Christians to be the more unrebukable in the eyes of wicked men;
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(19) doctrine (DIV2)
2661
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7879
and therefore they are to bee warned of their rashnesse, that say; that conformity to mens lawes is euill dooing, when God sayes it is well doing:
and Therefore they Are to be warned of their rashness, that say; that conformity to men's laws is evil doing, when God Says it is well doing:
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(19) doctrine (DIV2)
2661
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7880
they say it is a sinne, God sayes it is a good worke.
they say it is a sin, God Says it is a good work.
pns32 vvb pn31 vbz dt n1, np1 vvz pn31 vbz dt j n1.
(19) doctrine (DIV2)
2661
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7881
It is neerer to the truth, and safer to say, that not conforming is a sinne,
It is nearer to the truth, and safer to say, that not conforming is a sin,
pn31 vbz jc p-acp dt n1, cc jc pc-acp vvi, cst xx vvg vbz dt n1,
(19) doctrine (DIV2)
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because it is a breach of God's expresse commandement in the former verse:
Because it is a breach of God's express Commandment in the former verse:
c-acp pn31 vbz dt n1 pp-f npg1 j n1 p-acp dt j n1:
(19) doctrine (DIV2)
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and therefore also godly Christians, whether Ministers or priuate persons, that obey the lawes of men simply out of Conscience of God's Commandements,
and Therefore also godly Christians, whither Ministers or private Persons, that obey the laws of men simply out of Conscience of God's commandments,
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(19) doctrine (DIV2)
2661
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7884
and not for corrupt ends, may comfort themselues, that the good God doth like of what they doe,
and not for corrupt ends, may Comfort themselves, that the good God does like of what they do,
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(19) doctrine (DIV2)
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7885
because it is his will that so they should doe, and he sayes they do well;
Because it is his will that so they should do, and he Says they do well;
c-acp pn31 vbz po31 n1 cst av pns32 vmd vdi, cc pns31 vvz pns32 vdb av;
(19) doctrine (DIV2)
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Then it is implyed heer, that the conscionable conformity of godly Christians shall be rewarded in Heauen.
Then it is employed her, that the conscionable conformity of godly Christians shall be rewarded in Heaven.
cs pn31 vbz vvn av, cst dt j n1 pp-f j np1 vmb vbi vvn p-acp n1.
(19) doctrine (DIV2)
2661
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7888
For all well-doing shall bee rewarded in Heauen; but submission to humane Ordinances, is well-doing, and therefore shall be rewarded in Heauen.
For all welldoing shall be rewarded in Heaven; but submission to humane Ordinances, is welldoing, and Therefore shall be rewarded in Heaven.
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(19) doctrine (DIV2)
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7889
Paul is crowned in Heauen, for his holding to the Iewish Ceremonies, to win the Iews,Paul is crowned in Heaven, for his holding to the Jewish Ceremonies, to win the Iews,
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(19) doctrine (DIV2)
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7890
and further the liberty of his Ministery. Thus of the matter required. The end follows. That you may put to silence the ignorance of foolish men. ]
and further the liberty of his Ministry. Thus of the matter required. The end follows. That you may put to silence the ignorance of foolish men. ]
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(19) doctrine (DIV2)
2661
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7891
The word heer rendred, To put to silence, is diuersly accepted, or the force of it is shewed by diuerse tearmes in seuerall Scriptures.
The word her rendered, To put to silence, is diversely accepted, or the force of it is showed by diverse terms in several Scriptures.
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(19) doctrine (DIV2)
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7892
Sometimes it is translated, to still a thing that is tumultuous and raging: and so the Sea was silenced or made still, Mark 4.39. Sometimes it is translated, To make speechlesse or dumb: so Math. 22.12. Sometimes, To confute, so as they haue not a word to answer, so Mat. 22.34. Sometimes, To muzzle, or tie vp the mouth:
Sometime it is translated, to still a thing that is tumultuous and raging: and so the Sea was silenced or made still, Mark 4.39. Sometime it is translated, To make speechless or dumb: so Math. 22.12. Sometime, To confute, so as they have not a word to answer, so Mathew 22.34. Sometime, To muzzle, or tie up the Mouth:
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(19) doctrine (DIV2)
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so 1. Cor. 9.9. 1. Tim. 5.18. and so it signifies properly:
so 1. Cor. 9.9. 1. Tim. 5.18. and so it signifies properly:
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(19) doctrine (DIV2)
2664
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7894
and so well-doing is intended heer as a means to muzzle the mouthes of wicked men.
and so welldoing is intended her as a means to muzzle the mouths of wicked men.
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(19) doctrine (DIV2)
2664
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7895
The word heer rendred, Foolish-men, signifies properly, men without a minde, or men that haue not vse of their vnderstanding;
The word her rendered, Foolish men, signifies properly, men without a mind, or men that have not use of their understanding;
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(19) doctrine (DIV2)
2665
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7896
and so are either naturall fooles, or mad men. The Doctrines that may bee gathered from hence, are many:
and so Are either natural Fools, or mad men. The Doctrines that may be gathered from hence, Are many:
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(19) doctrine (DIV2)
2665
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7897
For it may bee euidently collected from hence,
For it may be evidently collected from hence,
c-acp pn31 vmb vbi av-j vvn p-acp av,
(19) doctrine (DIV2)
2666
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7898
Doct. 1. That wicked men do vsually in all places speake euill of godly men, they are prone to it, they doe it vsually.Doct. 1. That wicked men do usually in all places speak evil of godly men, they Are prove to it, they do it usually.
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(19) doctrine (DIV2)
2667
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The holy Ghost heer supposeth it to bee done, as the vsuall course in all ages and conditions of the Christian Church; and no maruell:
The holy Ghost her Supposeth it to be done, as the usual course in all ages and conditions of the Christian Church; and no marvel:
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(19) doctrine (DIV2)
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7900
For it hath beene, in all ages past, the condition of godly men, to be euill spoken of, and slandered.
For it hath been, in all ages past, the condition of godly men, to be evil spoken of, and slandered.
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(19) doctrine (DIV2)
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7901
God's children were as signes and wonders, Esay 8. And whosoeuer refrayneth himselfe from euill, maketh himselfe a prey, Esay 59.15.
God's children were as Signs and wonders, Isaiah 8. And whosoever refraineth himself from evil, makes himself a prey, Isaiah 59.15.
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(19) doctrine (DIV2)
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7902
The throats of wicked men, are the ordinary burying places for the names of the Righteous, Rom. 3. And this is the more to be heeded,
The throats of wicked men, Are the ordinary burying places for the names of the Righteous, Rom. 3. And this is the more to be heeded,
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(19) doctrine (DIV2)
2667
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7903
if wee mark in Scriptures, eyther persons reproaching, or the persons reproached, or the matter of the reproach, or the maner.
if we mark in Scriptures, either Persons reproaching, or the Persons reproached, or the matter of the reproach, or the manner.
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(19) doctrine (DIV2)
2667
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7904
For the persons reproching, we shall read, sometimes that men are reproached by such as are of the same Religion with them, Psalme 50.16. Esay 8.18. Cant. 1.6.
For the Persons reproaching, we shall read, sometime that men Are reproached by such as Are of the same Religion with them, Psalm 50.16. Isaiah 8.18. Cant 1.6.
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(19) doctrine (DIV2)
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Yea, sometimes that godly men are reproached by such as are of their owne house and kindred,
Yea, sometime that godly men Are reproached by such as Are of their own house and kindred,
uh, av cst j n2 vbr vvn p-acp d c-acp vbr pp-f po32 d n1 cc n1,
(19) doctrine (DIV2)
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7906
as Isaak was by Ismael, and Ioseph by his brethren; the parents are against the children, and the children are against the parents and:
as Isaac was by Ishmael, and Ioseph by his brothers; the Parents Are against the children, and the children Are against the Parents and:
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(19) doctrine (DIV2)
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a mans enemies, are those of his owne house.
a men enemies, Are those of his own house.
dt ng1 n2, vbr d pp-f po31 d n1.
(19) doctrine (DIV2)
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And for the persons reproached, we shall finde them to be the most eminent and godly persons; as, Iob, Iob 30.1. Moses, Heb. 11.26. Dauid, Psalm 35.15. Ieremiah, 18.18. the Apostles, 1. Cor. 4.9, 10, 13. yea, the Lord Iesus Christ himself, Heb. 12.3.
And for the Persons reproached, we shall find them to be the most eminent and godly Persons; as, Job, Job 30.1. Moses, Hebrew 11.26. David, Psalm 35.15. Jeremiah, 18.18. the Apostles, 1. Cor. 4.9, 10, 13. yea, the Lord Iesus christ himself, Hebrew 12.3.
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(19) doctrine (DIV2)
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And, for the matter obiected, we shall finde, that godly men haue been reproached with the most vile slanders that almost might bee.
And, for the matter objected, we shall find, that godly men have been reproached with the most vile slanders that almost might be.
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(19) doctrine (DIV2)
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I may spare other testimonies now, seeing Christ himself was charged with gluttony, blasphemy, sedition, deceit, diabolicall working,
I may spare other testimonies now, seeing christ himself was charged with gluttony, blasphemy, sedition, deceit, diabolical working,
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(19) doctrine (DIV2)
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7911
and to haue a diuell in him:
and to have a Devil in him:
cc pc-acp vhi dt n1 p-acp pno31:
(19) doctrine (DIV2)
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and hee supposeth it to bee the case of Christians, to bee spoken against with all manner of euill-saying, Mat. 5.12.
and he Supposeth it to be the case of Christians, to be spoken against with all manner of evil-saying, Mathew 5.12.
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(19) doctrine (DIV2)
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And for the maner, two things may be noted.
And for the manner, two things may be noted.
cc p-acp dt n1, crd n2 vmb vbi vvn.
(19) doctrine (DIV2)
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First, that many times wicked men set themselues to study and inuent, without all colour of occasion, mischieuous things to reproach godly men withall:
First, that many times wicked men Set themselves to study and invent, without all colour of occasion, mischievous things to reproach godly men withal:
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(19) doctrine (DIV2)
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thus they deuised deuices against Ieremiah.
thus they devised devices against Jeremiah.
av pns32 vvd n2 p-acp np1.
(19) doctrine (DIV2)
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Secondly, that when they haue euill reports afoot, they pursue them, and divulge them with all possible forwardnes and malice:
Secondly, that when they have evil reports afoot, they pursue them, and divulge them with all possible forwardness and malice:
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(19) doctrine (DIV2)
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7917
thus the Abiects •are Dauid 's name, and ceased not, Psalm 35.15.
thus the Abjects •are David is name, and ceased not, Psalm 35.15.
av dt n2-j vvb np1 vbz n1, cc vvd xx, n1 crd.
(19) doctrine (DIV2)
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7918
and ill-minded men cease not, till that good men may be euery where euill spoken of, Acts 28. The reason of this strange kinde of ill humour in wicked men, is twofold.
and ill-minded men cease not, till that good men may be every where evil spoken of, Acts 28. The reason of this strange kind of ill humour in wicked men, is twofold.
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(19) doctrine (DIV2)
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First, there is their naturall hatred of goodnes:
First, there is their natural hatred of Goodness:
ord, pc-acp vbz po32 j n1 pp-f n1:
(19) doctrine (DIV2)
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it is not because of the sin of godly men, but simply because they follow goodnes.
it is not Because of the since of godly men, but simply Because they follow Goodness.
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(19) doctrine (DIV2)
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7921
There is a naturall antipathy between a good life, and a bad man, 1. Iohn 3.13, 14. 1. Pet. 4.5. Psalm 38.20.
There is a natural antipathy between a good life, and a bad man, 1. John 3.13, 14. 1. Pet. 4.5. Psalm 38.20.
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(19) doctrine (DIV2)
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7922
Secondly, the other is, because it is one of the rules of the diuell, To be an accuser of the brethren, and good liuers:
Secondly, the other is, Because it is one of the rules of the Devil, To be an accuser of the brothers, and good livers:
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(19) doctrine (DIV2)
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7923
and the workes of their father the diuell they will doo, Iohn 8.44. The vse is diuerse: for,
and the works of their father the Devil they will do, John 8.44. The use is diverse: for,
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(19) doctrine (DIV2)
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7924
Vses. First, it should informe men, not to think it strange when they see such things come to passe:Uses. First, it should inform men, not to think it strange when they see such things come to pass:
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(19) doctrine (DIV2)
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for, no other triall, in this point of reproach, befalls godly men, but what hath accompanied the condition of all godly men almost in all Ages.
for, no other trial, in this point of reproach, befalls godly men, but what hath accompanied the condition of all godly men almost in all Ages.
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(19) doctrine (DIV2)
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Secondly, godly men should be the more stirred vp to prepare Apologies, and in all places where they come, to contend for the truth,
Secondly, godly men should be the more stirred up to prepare Apologies, and in all places where they come, to contend for the truth,
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(19) doctrine (DIV2)
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Thirdly, godly men should arme themselues, and prepare for reproaches, and accordingly stirre vp their hearts with comforts out of the Word of God, against the time of euill and trials.
Thirdly, godly men should arm themselves, and prepare for Reproaches, and accordingly stir up their hearts with comforts out of the Word of God, against the time of evil and trials.
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(19) doctrine (DIV2)
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Fourthly, they should be made, for that reason, the more carefull of all their carriage, that they giue not occasion to people that are so apt to speak euill of them,
Fourthly, they should be made, for that reason, the more careful of all their carriage, that they give not occasion to people that Are so apt to speak evil of them,
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(19) doctrine (DIV2)
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as was vrged out of verse 12 of this chapter.
as was urged out of verse 12 of this chapter.
c-acp vbds vvn av pp-f n1 crd pp-f d n1.
(19) doctrine (DIV2)
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Fiftly, all men should look to their ears, and take heed what and how they heare reports.
Fifty, all men should look to their ears, and take heed what and how they hear reports.
ord, d n2 vmd vvi p-acp po32 n2, cc vvb n1 q-crq cc c-crq pns32 vvb n2.
(19) doctrine (DIV2)
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It is an ill signe of a vitious nature, To be apt to beleeue scandalous reports of godly men, Pro. 17.4.
It is an ill Signen of a vicious nature, To be apt to believe scandalous reports of godly men, Pro 17.4.
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(19) doctrine (DIV2)
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And God will plague men in hell, not onely for making, but for louing lies, though they be made by other men, Reu. 22.8.
And God will plague men in hell, not only for making, but for loving lies, though they be made by other men, Reu. 22.8.
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And therefore as the North-winde driueth away the rain:
And Therefore as the Northwind Driveth away the rain:
cc av c-acp dt n1 vvz av dt n1:
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so should their angry countenance driue away the showres of reproach, that fall from backbiting tongues, Prouerbs 25. verse 23. Thus of the first point.
so should their angry countenance driven away the showers of reproach, that fallen from backbiting tongues, Proverbs 25. verse 23. Thus of the First point.
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Doct. 2. It may be hence also noted, that reproaches are to be auoided as much as lieth in vs:Doct. 2. It may be hence also noted, that Reproaches Are to be avoided as much as lies in us:
np1 crd pn31 vmb vbi av av vvn, cst n2 vbr pc-acp vbi vvn p-acp d c-acp vvz p-acp pno12:
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God would haue vs doo all we may to liue so, that wee might not be reproached, Psalm 39.8. Phil. 2.15. We must striue to bee vnrebukeable:
God would have us do all we may to live so, that we might not be reproached, Psalm 39.8. Philip 2.15. We must strive to be unrebukable:
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and the reasons are, first, because euery Christian is not able to bear reproaches, when he shall finde himself to be slandered.
and the Reasons Are, First, Because every Christian is not able to bear Reproaches, when he shall find himself to be slandered.
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(19) doctrine (DIV2)
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Dauid shewes himself very vnquiet, when he was slandered, especially in some cases; as diuerse Psalms shew:David shows himself very unquiet, when he was slandered, especially in Some cases; as diverse Psalms show:
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and Ieremy falls into desperate extremities about them. Secondly, because reproches & slanders haue diuerse ill effects:
and Ieremy falls into desperate extremities about them. Secondly, Because Reproaches & slanders have diverse ill effects:
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for, they are like swords and raysors;
for, they Are like swords and raysors;
c-acp, pns32 vbr j n2 cc n2;
(19) doctrine (DIV2)
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and a man should auoid the wounds of swords and raysors as much as hee can.
and a man should avoid the wounds of swords and raysors as much as he can.
cc dt n1 vmd vvi dt n2 pp-f n2 cc n2 c-acp d c-acp pns31 vmb.
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Thirdly, and besides, some kindes of slanders doo keep many men off from imbracing Religion:
Thirdly, and beside, Some Kinds of slanders do keep many men off from embracing Religion:
ord, cc a-acp, d n2 pp-f n2 vdi vvi d n2 a-acp p-acp vvg n1:
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as, the Iewes would not receiue Paul 's doctrine, because that way was euery where ill-spoken of.
as, the Iewes would not receive Paul is Doctrine, Because that Way was every where ill-spoken of.
c-acp, dt np2 vmd xx vvi np1 vbz n1, c-acp cst n1 vbds d c-crq j pp-f.
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And further, many times in the best mindes, that are perswaded the things obiected are vntruths, the reproaches leaue a kinde of stain,
And further, many times in the best minds, that Are persuaded the things objected Are untruths, the Reproaches leave a kind of stain,
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and work a kinde of suspicion, and lessen the estimation of the person traduced. Fourthly, it is to bee auoided, because it is so easily diffused: slanders will run strangely.
and work a kind of suspicion, and lessen the estimation of the person traduced. Fourthly, it is to be avoided, Because it is so Easily diffused: slanders will run strangely.
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A whole Country, yea the whole Kingdome will be in a short space filled with the slanders:
A Whole Country, yea the Whole Kingdom will be in a short Molle filled with the slanders:
dt j-jn n1, uh dt j-jn n1 vmb vbi p-acp dt j n1 vvn p-acp dt n2:
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which must needs come to many persons that are destitute of all apology for the innocent.
which must needs come to many Persons that Are destitute of all apology for the innocent.
r-crq vmb av vvi p-acp d n2 cst vbr j pp-f d n1 p-acp dt j-jn.
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And lastly, the showres of slanders, that are cast vpon godly men, many times are but forerunners of grieuous stormes of persecution.
And lastly, the showers of slanders, that Are cast upon godly men, many times Are but forerunners of grievous storms of persecution.
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And therefore they doe very foolishly, that desire to bee reproached, and by their indiscretions irritate the tongues of wicked men against them.
And Therefore they do very foolishly, that desire to be reproached, and by their indiscretions irritate the tongues of wicked men against them.
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It is a grosse folly in some Christians, that will of purpose doe things that bee crosse to the course of the world in things indifferent, thereby to proclaime a wilfull opposition to the world.
It is a gross folly in Some Christians, that will of purpose do things that be cross to the course of the world in things indifferent, thereby to proclaim a wilful opposition to the world.
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And therefore also wee should bee very thankefull to God, when he giues vs any breathing times from reproaches and slanders, by all good meanes to keepe wicked men quiet, if it may bee.
And Therefore also we should be very thankful to God, when he gives us any breathing times from Reproaches and slanders, by all good means to keep wicked men quiet, if it may be.
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Doct. 3. It may here be further noted, that it is a hatefull thing to be an ignorant and foolish man in spirituall things:Doct. 3. It may Here be further noted, that it is a hateful thing to be an ignorant and foolish man in spiritual things:
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they are mentioned here with a kinde of grieuous scorne; many reasons make this point euident.
they Are mentioned Here with a kind of grievous scorn; many Reasons make this point evident.
pns32 vbr vvn av p-acp dt n1 pp-f j n1; d n2 vvi d n1 j.
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For first, the Sacrifices offered for the ignorances of the people, shewed them, that it was a vile thing to be ignorant, Heb. 9.7.
For First, the Sacrifices offered for the ignorances of the people, showed them, that it was a vile thing to be ignorant, Hebrew 9.7.
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Secondly, the very nature of ignorance shewes it to be a vile thing;
Secondly, the very nature of ignorance shows it to be a vile thing;
ord, dt j n1 pp-f n1 vvz pn31 pc-acp vbi dt j n1;
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for, is it not a hatefull thing to vs to bee blinde in our bodies? how much more is it, to haue the eyes of our mindes out? Thirdly,
for, is it not a hateful thing to us to be blind in our bodies? how much more is it, to have the eyes of our minds out? Thirdly,
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because it argues that a man hath not the Spirit of God in him; for God's Spirit is giuen to men, that they might know the things of God:
Because it argues that a man hath not the Spirit of God in him; for God's Spirit is given to men, that they might know the things of God:
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and therefore when a man cannot know the things of God, it is a signe that he wants God's Spirit, 1. Cor. 2.12, 14. Fourthly,
and Therefore when a man cannot know the things of God, it is a Signen that he Wants God's Spirit, 1. Cor. 2.12, 14. Fourthly,
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(19) doctrine (DIV2)
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because when God would of purpose plague a man with a speciall or horrible curse vpon his soul, this is it, to giue him vp to a sottish spirit, Iohn 12.40. with Esay 6.10.
Because when God would of purpose plague a man with a special or horrible curse upon his soul, this is it, to give him up to a sottish Spirit, John 12.40. with Isaiah 6.10.
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Fiftly, it may appeare by the effects of this sottishnesse, when wee respect the sinnes it breedes,
Fifty, it may appear by the effects of this sottishness, when we respect the Sins it breeds,
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(19) doctrine (DIV2)
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or the punishment it brings vpon the ignorant persons for sinne. It is certaine, that ignorance is the mother of vice and corruption:
or the punishment it brings upon the ignorant Persons for sin. It is certain, that ignorance is the mother of vice and corruption:
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an ignorant person may quickly make himselfe guilty of a world of sins:
an ignorant person may quickly make himself guilty of a world of Sins:
dt j n1 vmb av-j vvi px31 j pp-f dt n1 pp-f n2:
(19) doctrine (DIV2)
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yea there is no sinne so grossely absurd or abominable, but this kinde of men may commit it,
yea there is no sin so grossly absurd or abominable, but this kind of men may commit it,
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(19) doctrine (DIV2)
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and without sense or care too.
and without sense or care too.
cc p-acp n1 cc n1 av.
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The Prophet Isaiah opens the dotage of Idolaters, and shewes the roote of it to bee their blockish ignorance, Esay 44.18, 20. As ignorant persons may be made wilfull Idolaters, and that easily:
The Prophet Isaiah Opens the dotage of Idolaters, and shows the root of it to be their blockish ignorance, Isaiah 44.18, 20. As ignorant Persons may be made wilful Idolaters, and that Easily:
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(19) doctrine (DIV2)
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What heart can stand before the serious thoughts of the damnation of multitudes, that now sit with vs in the House of God,
What heart can stand before the serious thoughts of the damnation of Multitudes, that now fit with us in the House of God,
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so may they be whoremongers, Prou. 7.22. drunkards, &c. yea, they would at sometimes kill Christ himselfe, if he come in their way, Luke 23.34.
so may they be whoremongers, Prou. 7.22. drunkards, etc. yea, they would At sometime kill christ himself, if he come in their Way, Lycia 23.34.
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We see into what sinnes ignorant persons fall, into such as whoredome, Sodomitry, buggery, stealing, murther, drunkennesse, swearing,
We see into what Sins ignorant Persons fallen, into such as whoredom, Sodomitry, buggery, stealing, murder, Drunkenness, swearing,
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(19) doctrine (DIV2)
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and yet see not their danger, but like bruite beasts are senslesse;
and yet see not their danger, but like bruit beasts Are senseless;
cc av vvb xx po32 n1, cc-acp av-j n1 n2 vbr j;
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and for the offences, in respect of punishment, they are fearefull, whether wee respect this life, or another world.
and for the offences, in respect of punishment, they Are fearful, whither we respect this life, or Another world.
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In this life their ignorance depriues them of the sight of all those things that haue true glory or comfort in them.
In this life their ignorance deprives them of the sighed of all those things that have true glory or Comfort in them.
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To liue in ignorance, is worse for the wicked, then it is for the body to liue in a dungeon;
To live in ignorance, is Worse for the wicked, then it is for the body to live in a dungeon;
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besides, all their best workes are lost; all they doe is abominable, Hosh. 6.7. Psalme 14.1, 2. and it is in vaine to pleade their good mindes and meanings:
beside, all their best works Are lost; all they do is abominable, Hush 6.7. Psalm 14.1, 2. and it is in vain to plead their good minds and meanings:
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For without knowledge the minde is not good, Prouerbs 19.2. and if they were neuer so zealous, yet they lose their labour, Rom. 10.2. and further, this sottishnesse brings many a curse vpon men;
For without knowledge the mind is not good, Proverbs 19.2. and if they were never so zealous, yet they loose their labour, Rom. 10.2. and further, this sottishness brings many a curse upon men;
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yea, when it is generall, it brings fearefull publique Plagues, Esay 1.3, &c. and 5.13. Hosh. 4.1, 2. and which is worst of all, after all the miseries of this life, they must go down to hell, they are vtterly vndone for euer;
yea, when it is general, it brings fearful public Plagues, Isaiah 1.3, etc. and 5.13. Hush 4.1, 2. and which is worst of all, After all the misery's of this life, they must go down to hell, they Are utterly undone for ever;
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this is the place of all them that know not God, Iob 18. vlt. and Hosh. 4.6. Vses. The vse may be:
this is the place of all them that know not God, Job 18. Ult. and Hush 4.6. Uses. The use may be:
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(19) doctrine (DIV2)
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First, for to shew the lamentable estate of multitudes of Christians, that frequent our assemblies, and yet are still extreme •ots in regard of spirituall things:
First, for to show the lamentable estate of Multitudes of Christians, that frequent our assemblies, and yet Are still extreme •ots in regard of spiritual things:
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They sauor nothing but the things of the flesh, and rellish nothing but what flowes from fleshly wisedome:
They savour nothing but the things of the Flesh, and relish nothing but what flows from fleshly Wisdom:
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Aske the Labourer of his worke, or the Artificer of matters of trade, or the Husband-man of the fruits of the ground,
Ask the Labourer of his work, or the Artificer of matters of trade, or the Husbandman of the fruits of the ground,
vvb dt n1 pp-f po31 n1, cc dt n1 pp-f n2 pp-f n1, cc dt n1 pp-f dt n2 pp-f dt n1,
(19) doctrine (DIV2)
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or the Gentleman of his pleasures or the newes of the World, or the Scholler of humane learning,
or the Gentleman of his pleasures or the news of the World, or the Scholar of humane learning,
cc dt n1 pp-f po31 n2 cc dt n1 pp-f dt n1, cc dt n1 pp-f j n1,
(19) doctrine (DIV2)
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and you shall haue an answere many times to admiration:
and you shall have an answer many times to admiration:
cc pn22 vmb vhi dt n1 d n2 p-acp n1:
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But aske of Heauen and heauenly things, except a fewe generall sayings, they can say nothing but froth or error, they are as blockish,
But ask of Heaven and heavenly things, except a few general sayings, they can say nothing but froth or error, they Are as blockish,
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as if they had neuer heard of the Gospell.
as if they had never herd of the Gospel.
c-acp cs pns32 vhd av-x vvn pp-f dt n1.
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How many Masters are there in Israel, and yet know not the things that concerne sound regeneration, and a true sanctified life!
How many Masters Are there in Israel, and yet know not the things that concern found regeneration, and a true sanctified life!
c-crq d n2 vbr a-acp p-acp np1, cc av vvb xx dt n2 cst vvb j n1, cc dt j j-vvn n1!
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Dauid calls himselfe a beast, in respect of the remainders of ignorance in some things, being excellently qualified with true knowledge.David calls himself a beast, in respect of the remainders of ignorance in Some things, being excellently qualified with true knowledge.
np1 vvz px31 dt n1, p-acp n1 pp-f dt n2 pp-f n1 p-acp d n2, vbg av-j vvn p-acp j n1.
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And the more lamentable is it to obserue the vnspeakeable auersenesse that is in man, that of all sorts,
And the more lamentable is it to observe the unspeakable averseness that is in man, that of all sorts,
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though they be warned, yet some will on stil, and dy without wisdom, Iob 4.20.
though they be warned, yet Some will on still, and die without Wisdom, Job 4.20.
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and which is yet more, in places where men haue the meanes plentifully, yet what number doth the God of this world keepe in blindnesse,
and which is yet more, in places where men have the means plentifully, yet what number does the God of this world keep in blindness,
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so as they liue and die very sots, euen in those places where they haue had line vpon line,
so as they live and die very sots, even in those places where they have had line upon line,
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and precept vpon precept, and yet the people no more instructed then the childe new weaned from the brest? Esay 28.9.
and precept upon precept, and yet the people no more instructed then the child new weaned from the breast? Isaiah 28.9.
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Yea the more fearefull is the estate of diuers, that they doe not onely want knowledge,
Yea the more fearful is the estate of diverse, that they do not only want knowledge,
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but they reiect it, and blaspheme it, as if it were not onely vnnecessary, but hatefull:
but they reject it, and Blaspheme it, as if it were not only unnecessary, but hateful:
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they loue darkenesse more then light, and therefore their damnation sleepeth not, Ioh. 3.19. Iob. 21.14.
they love darkness more then Light, and Therefore their damnation Sleepeth not, John 3.19. Job 21.14.
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But on the other side, so many as haue their harts touched from God, let them bee warned to auoid ignorance,
But on the other side, so many as have their hearts touched from God, let them be warned to avoid ignorance,
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as they would auoid the death of their soules; let it bee hatefull to them to bee babies in vnderstanding, 1. Cor. 14.20. Eph. 5.16. and learn of Salomon, aboue all things, to get vnderstanding, Prou. 4.7. and to that end to pray with Dauid ;
as they would avoid the death of their Souls; let it be hateful to them to be babies in understanding, 1. Cor. 14.20. Ephesians 5.16. and Learn of Solomon, above all things, to get understanding, Prou. 4.7. and to that end to pray with David;
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That God would giue him vnderstanding that he might liue, Psal. 119.144. and when men haue the light, they should walk in the light:
That God would give him understanding that he might live, Psalm 119.144. and when men have the Light, they should walk in the Light:
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and when God giues the instructions, they should take heed, that they be not as the horse or mule, to learn nothing but what they are forced vnto;
and when God gives the instructions, they should take heed, that they be not as the horse or mule, to Learn nothing but what they Are forced unto;
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but rather with all diligence and readinesse, to wait daily at the gates of wisdom, Psal. 32.8, 9.
but rather with all diligence and readiness, to wait daily At the gates of Wisdom, Psalm 32.8, 9.
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But if men bee still senselesse and wilfull, then I say to them, as the Apostle said,
But if men be still senseless and wilful, then I say to them, as the Apostle said,
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if the hatefulnesse of their ignorance will not appeare; Let him that is ignorant be ignorant still, 1. Cor. 14.38.
if the hatefulness of their ignorance will not appear; Let him that is ignorant be ignorant still, 1. Cor. 14.38.
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Doct. 4. It may bee likewise noted, that in the language of God, vnregenerate men are fooles,Doct. 4. It may be likewise noted, that in the language of God, unregenerate men Are Fools,
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or rather mad-men, men without mindes, Rom. 1.3. Tit. 3.3.
or rather madmen, men without minds, Rom. 1.3. Tit. 3.3.
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And that this point may be more cleare, I would consider of the signes of a spirituall mad-man, or foole:
And that this point may be more clear, I would Consider of the Signs of a spiritual madman, or fool:
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and that this point also may bee cleared, you must remember, there are two sorts of men are said litterally to bee without mindes:
and that this point also may be cleared, you must Remember, there Are two sorts of men Are said literally to be without minds:
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the one is naturall fooles, and their disease is called moria : the other is furious mad-men, and their disease is called mania : both suffer alienation of minde;
the one is natural Fools, and their disease is called moria: the other is furious madmen, and their disease is called mania: both suffer alienation of mind;
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they want their mindes, or the right vse of them: and so there are two sorts of men which spiritually want mindes:
they want their minds, or the right use of them: and so there Are two sorts of men which spiritually want minds:
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some are resembled by fooles, and some by mad-men. A spirituall foole may bee known especially by two signes; First, by his mindlesnesse:
Some Are resembled by Fools, and Some by madmen. A spiritual fool may be known especially by two Signs; First, by his mindlessness:
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hee hath no thoughts nor words about the Kingdome of heauen;
he hath no thoughts nor words about the Kingdom of heaven;
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hee is altogether carelesse and sencelesse, hee sits still without any regard of it, as some children that are mopish and heed nothing;
he is altogether careless and senseless, he sits still without any regard of it, as Some children that Are mopish and heed nothing;
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or some that are sicke of a kinde of a melancholy, that will neither speake nor eate;
or Some that Are sick of a kind of a melancholy, that will neither speak nor eat;
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these lose time, and will not buy it, Eph. 5.16. Secondly, by his sottishnesse: this sort differs from the former;
these loose time, and will not buy it, Ephesians 5.16. Secondly, by his sottishness: this sort differs from the former;
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for these will talk and bee doing, and many times very busie, but it is without any spirituall sense, or discerning;
for these will talk and be doing, and many times very busy, but it is without any spiritual sense, or discerning;
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their words and workes are all idle, and sottish, and crosse to the Word of God:
their words and works Are all idle, and sottish, and cross to the Word of God:
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and these are discouered by diuers signes diuersly; as, First, the Wisdome of God seemes foolishnesse to them:
and these Are discovered by diverse Signs diversely; as, First, the Wisdom of God seems foolishness to them:
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let heauenly things bee spoken of with neuer so great wisdome and power of words,
let heavenly things be spoken of with never so great Wisdom and power of words,
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yet these sots haue one senslesse obiection or other, in respect of which they reiect all they heare;
yet these sots have one senseless objection or other, in respect of which they reject all they hear;
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and being led by their sensuality, or their carnall reason, Pro. 23.9. 1. Cor. 1. & 2. goe no further;
and being led by their sensuality, or their carnal reason, Pro 23.9. 1. Cor. 1. & 2. go no further;
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but in these cases thinke they are in their owne conceit wiser then any man that can giue a better rea•on and proofe.
but in these cases think they Are in their own conceit Wiser then any man that can give a better rea•on and proof.
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Secondly, they discouer it by senslesnesse and incorrigiblenesse, when they are pursued by the hand of God many times round about, Ier. 5.3, 4. Though God should seeme to bring all to the first Chaos, yet they vnderstand not:
Secondly, they discover it by Senslessness and incorrigibleness, when they Are pursued by the hand of God many times round about, Jeremiah 5.3, 4. Though God should seem to bring all to the First Chaos, yet they understand not:
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you cannot beat into their heads the hatred of their sinnes, or the cares of a better life, Ier. 22.20, 21, 22. Isaiah 42.27. This Apathy is onely in mad-men and fooles, Pro. 17.10. and 27.22.
you cannot beatrice into their Heads the hatred of their Sins, or the Cares of a better life, Jeremiah 22.20, 21, 22. Isaiah 42.27. This Apathy is only in madmen and Fools, Pro 17.10. and 27.22.
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Thirdly, they discouer it by their continuall intertainment of the innumerable enormities of their thoughts, which arising from their heart in the darke, they play withall with as much earnestnesse and attendance,
Thirdly, they discover it by their continual entertainment of the innumerable enormities of their thoughts, which arising from their heart in the dark, they play withal with as much earnestness and attendance,
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as if they were some needfull and profitable things.
as if they were Some needful and profitable things.
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This customary daily intertainment of vaine thoughts, is a signe of a spirituall Sot, Rom. 1.21.
This customary daily entertainment of vain thoughts, is a Signen of a spiritual Sot, Rom. 1.21.
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Fourthly, they discouer it by their continuall grasping at shadowes, that is, their doting vpon earthly things with strange cares,
Fourthly, they discover it by their continual grasping At shadows, that is, their doting upon earthly things with strange Cares,
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though he discouer nothing but his ignorance and folly, Pro. 18.2. & 26.7. Seuenthly, the Epicure, or voluptuous person:
though he discover nothing but his ignorance and folly, Pro 18.2. & 26.7. Seuenthly, the Epicure, or voluptuous person:
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and paines, and iollity, without any sound endeauour to prouide for their soules, and eternall saluation, Psalm 49.10. Luke 12.16. to 21. Ier. 17.11. Fiftly, some of them discouer their sottishnesse, by following the seruice of idols, which they worship in stead of the liuing God:
and pains, and jollity, without any found endeavour to provide for their Souls, and Eternal salvation, Psalm 49.10. Lycia 12.16. to 21. Jeremiah 17.11. Fifty, Some of them discover their sottishness, by following the service of Idols, which they worship in stead of the living God:
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this is called brutishnes, Deut. 32.6, 16, 17. Esay 44.19, 20. O what a number of these sots are there in the world,
this is called brutishness, Deuteronomy 32.6, 16, 17. Isaiah 44.19, 20. O what a number of these sots Are there in the world,
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if the worshippers of idols, of Romish and Paganish idols, were summed vp!
if the worshippers of Idols, of Romish and Paganish Idols, were summed up!
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Sixtly, others discouer it, by making cleane the outside of the cup and platter, but neuer regard the filthinesse of the inside:
Sixty, Others discover it, by making clean the outside of the cup and platter, but never regard the filthiness of the inside:
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such are they, that are onely carefull of the shew of their actions before men, while their inside is full of rauening & wickednes.
such Are they, that Are only careful of the show of their actions before men, while their inside is full of ravening & wickedness.
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These our Sauiour cals fools or sots, because hee that made that which is without, made that which is within also, Luke 11.39, 40. Seuenthly, some of them discouer themselues, by suffering themselues to be buffetted and abused, and yet are content to be vsed so still:
These our Saviour calls Fools or sots, Because he that made that which is without, made that which is within also, Lycia 11.39, 40. Seuenthly, Some of them discover themselves, by suffering themselves to be buffeted and abused, and yet Are content to be used so still:
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and such are they that will suffer themselues to bee abused by false teachers, so they bee of their owne humour,
and such Are they that will suffer themselves to be abused by false Teachers, so they be of their own humour,
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though they deuoure them in their estates, and bring them into bondage in their mindes, though they take of them, and exalt themselues insolently among them, 2. Cor. 11.19, 20. Eightthly, they discouer it, by building the hopes of the saluation of their soules vpon most vain and insufficient grounds: they build on the sands:
though they devour them in their estates, and bring them into bondage in their minds, though they take of them, and exalt themselves insolently among them, 2. Cor. 11.19, 20. Eighthly, they discover it, by building the hope's of the salvation of their Souls upon most vain and insufficient grounds: they built on the sands:
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they trust vpon an vniuersall mercy of God, and the example of the most, and vpon the bare vse of God's Ordinances, without any power of faith,
they trust upon an universal mercy of God, and the Exampl of the most, and upon the bore use of God's Ordinances, without any power of faith,
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or practice in their hearts or liues:
or practice in their hearts or lives:
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and therefore in time of tribulations, their hope is as the giuing vp of the ghost:
and Therefore in time of tribulations, their hope is as the giving up of the ghost:
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all is ruined, and their soules are desolate, Mat. 7.26. They will be at no pains to be assured of their saluation and Religion, but goe on, without any particular regard of their owne way to heauen, Pro. 14.8. A spirituall fool then is discouered, first, by his mindlesnesse;
all is ruined, and their Souls Are desolate, Mathew 7.26. They will be At no pains to be assured of their salvation and Religion, but go on, without any particular regard of their own Way to heaven, Pro 14.8. A spiritual fool then is discovered, First, by his mindlessness;
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secondly, by his vncapablenesse and contempt of heauenly doctrine; thirdly, by his incorrigiblenesse; fourthly, by the vanity of his thoughts;
secondly, by his uncapableness and contempt of heavenly Doctrine; Thirdly, by his incorrigibleness; fourthly, by the vanity of his thoughts;
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fiftly, by his dotages about earthly things; sixtly, by his idolatry; seuenthly, by his hypocriticall tricks;
Fifty, by his dotages about earthly things; sixthly, by his idolatry; seventhly, by his hypocritical tricks;
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eightthly, by suffering the iniuries of false teachers; and lastly, by the vaine grounds of his hope and faith.
eighthly, by suffering the injuries of false Teachers; and lastly, by the vain grounds of his hope and faith.
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the riches, in that hee glorifies such vnworthy creatures;
the riches, in that he Glorifies such unworthy creatures;
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The spirituall mad-man followes to bee described: and so these sorts of men following, are conuicted of madnes in the Scripture; First, the Atheist:
The spiritual madman follows to be described: and so these sorts of men following, Are convicted of madness in the Scripture; First, the Atheist:
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hee is a man void of reason, that denies principles: and such a one is hee that saith in his heart, There is no God,
he is a man void of reason, that Denies principles: and such a one is he that Says in his heart, There is no God,
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as hee that denies the prouidence of God, Psalm 14.1. and 94.8. Secondly, the swearer: the fools or madde-men blaspheme God's Name, Psalm 74.18. He were a mad-man, that would daily rail at the King to his face: and such are blasphemers. Thirdly, the persecuter.
as he that Denies the providence of God, Psalm 14.1. and 94.8. Secondly, the swearer: the Fools or madmen Blaspheme God's Name, Psalm 74.18. He were a madman, that would daily rail At the King to his face: and such Are blasphemers. Thirdly, the Persecutor.
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The Apostle, speaking of men that resist the truth, as Iannes and Iambres resisted Moses, saith, that Their madnes shall bee manifested to all men:
The Apostle, speaking of men that resist the truth, as Jannes and Jambres resisted Moses, Says, that Their madness shall be manifested to all men:
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(19) doctrine (DIV2)
2701
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so that he particularly calls resisting of the truth, madnes, 2. Tim. 3.9. Fourthly, the idle person.
so that he particularly calls resisting of the truth, madness, 2. Tim. 3.9. Fourthly, the idle person.
av cst pns31 av-j vvz vvg pp-f dt n1, n1, crd np1 crd. ord, dt j n1.
(19) doctrine (DIV2)
2701
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8048
He is a mad-man, that will eat his owne flesh:
He is a madman, that will eat his own Flesh:
pns31 vbz dt n1, cst vmb vvi po31 d n1:
(19) doctrine (DIV2)
2702
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but such a one is the slothfull person, because hee brings pouerty vpon himself like an armed man,
but such a one is the slothful person, Because he brings poverty upon himself like an armed man,
cc-acp d dt pi vbz dt j n1, c-acp pns31 vvz n1 p-acp px31 av-j dt j-vvn n1,
(19) doctrine (DIV2)
2702
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or else destroies the health of his body by his lazinesse, or brings misery vpon his wife and children,
or Else Destroys the health of his body by his laziness, or brings misery upon his wife and children,
cc av vvz dt n1 pp-f po31 n1 p-acp po31 n1, cc vvz n1 p-acp po31 n1 cc n2,
(19) doctrine (DIV2)
2702
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or because his soule is eaten vp with rust, and the canker of his negligence, Eccles. 4.5. Fiftly, the wilfull offender:
or Because his soul is eaten up with rust, and the canker of his negligence, Eccles. 4.5. Fifty, the wilful offender:
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(19) doctrine (DIV2)
2702
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Hee is a mad-man, that when hee heares of some eminent danger, yet will not auoide it;
He is a madman, that when he hears of Some eminent danger, yet will not avoid it;
pns31 vbz dt n1, cst c-crq pns31 vvz pp-f d j n1, av vmb xx vvi pn31;
(19) doctrine (DIV2)
2703
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such a one is euery grosse offender, that hearing of the iudgements God wil bring vpon him for such sinnes,
such a one is every gross offender, that hearing of the Judgments God will bring upon him for such Sins,
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(19) doctrine (DIV2)
2703
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or perceiuing that the wrath of God is broken out vpon others for the like offences,
or perceiving that the wrath of God is broken out upon Others for the like offences,
cc vvg cst dt n1 pp-f np1 vbz vvn av p-acp n2-jn p-acp dt j n2,
(19) doctrine (DIV2)
2703
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yet will madly goe on without feare. The prudent man feareth, and departeth from euil; but hee is a foole or mad-man, that rageth and is confident, Prou. 14.16. Ierem. 5.21, 22. Sixtly, the senslesse prater:
yet will madly go on without Fear. The prudent man fears, and departeth from evil; but he is a fool or madman, that rages and is confident, Prou. 14.16. Jeremiah 5.21, 22. Sixty, the senseless prater:
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(19) doctrine (DIV2)
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Wee discerne him to bee a mad-man, that talking continually, phalters in his words, and vtters sentences that are vnperfect, without sense or coherence:
we discern him to be a madman, that talking continually, phalters in his words, and utters sentences that Are unperfect, without sense or coherence:
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(19) doctrine (DIV2)
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such persons in religion are those prating fooles Salomon speakes of, that are full of words, and void of sound iudgement:
such Persons in Religion Are those prating Fools Solomon speaks of, that Are full of words, and void of found judgement:
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(19) doctrine (DIV2)
2704
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as the legs of the lame are not equall, so is a parable in a fools mouth.
as the legs of the lame Are not equal, so is a parable in a Fools Mouth.
c-acp dt n2 pp-f dt j vbr xx j-jn, av vbz dt n1 p-acp dt ng1 n1.
(19) doctrine (DIV2)
2704
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As you discern a lame man by this, that his legs are one longer then another;
As you discern a lame man by this, that his legs Are one longer then Another;
p-acp pn22 vvb dt j n1 p-acp d, cst po31 n2 vbr pi av-jc cs j-jn;
(19) doctrine (DIV2)
2704
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so you may discouer a spirituall mad-man by his discourse about the high points of religion;
so you may discover a spiritual madman by his discourse about the high points of Religion;
av pn22 vmb vvi dt j n1 p-acp po31 n1 p-acp dt j n2 pp-f n1;
(19) doctrine (DIV2)
2704
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for his words agree not together, his sentences are senslesse and vnequall.
for his words agree not together, his sentences Are senseless and unequal.
p-acp po31 n2 vvb xx av, po31 n2 vbr j cc j.
(19) doctrine (DIV2)
2704
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A foole hath no delight to get sound vnderstanding in these things, and yet is wonderfull forward to vtter his minde,
A fool hath no delight to get found understanding in these things, and yet is wonderful forward to utter his mind,
dt n1 vhz dx n1 pc-acp vvi j n1 p-acp d n2, cc av vbz j av-j pc-acp vvi po31 n1,
(19) doctrine (DIV2)
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he is a mad-man, that is, neuer merry but when hee hath done some mischief: and such are all they that make a sport of sinne, Prou. 10.23. & 14.9. & 15.22. Eightthly, the railer.
he is a madman, that is, never merry but when he hath done Some mischief: and such Are all they that make a sport of sin, Prou. 10.23. & 14.9. & 15.22. Eighthly, the railer.
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(19) doctrine (DIV2)
2705
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He is a mad-man, that will go vp and down a Town or a City, and set fire on the houses of other men, as he goes:
He is a madman, that will go up and down a Town or a city, and Set fire on the houses of other men, as he Goes:
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(19) doctrine (DIV2)
2706
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and therfore is the railer called a fool, because in his lips there is a burning fire:
and Therefore is the railer called a fool, Because in his lips there is a burning fire:
cc av vbz dt n1 vvd dt n1, c-acp p-acp po31 n2 pc-acp vbz dt j-vvg n1:
(19) doctrine (DIV2)
2706
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hee deuoures the reputation of good men euery where where hee comes. The Apostle Iames calls it The fire of hell, Iames 3. Prou. 16.27. Iude 10. And thus he is a mad man, that hateth other men for dooing good;
he devours the reputation of good men every where where he comes. The Apostle James calls it The fire of hell, James 3. Prou. 16.27. Iude 10. And thus he is a mad man, that hates other men for doing good;
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(19) doctrine (DIV2)
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as the Pharises did Christ, for healing on the Sabbath-day: for which, they were said to be mad, Luke 6.11. Ninthly, the Apostate or backslider in Religion:
as the Pharisees did christ, for healing on the Sabbath-day: for which, they were said to be mad, Lycia 6.11. Ninthly, the Apostate or backslider in Religion:
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(19) doctrine (DIV2)
2706
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thus the Galatians were bewitched with madnes, that had begun in the Spirit, and would end in the flesh, that had forsaken the glorious ornaments and priuiledges of the Gospell, to trust vpon beggerly rudiments;
thus the Galatians were bewitched with madness, that had begun in the Spirit, and would end in the Flesh, that had forsaken the glorious Ornament and privileges of the Gospel, to trust upon beggarly rudiments;
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(19) doctrine (DIV2)
2707
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that forsook the pretious merits of Christ's righteousnes, to trust to the stained clou•s of their owne righteousnes, Gal. 3.1, 3. Tenthly, the vnthankfull and iniurious person:
that forsook the precious merits of Christ's righteousness, to trust to the stained clou•s of their own righteousness, Gal. 3.1, 3. Tenthly, the unthankful and injurious person:
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(19) doctrine (DIV2)
2707
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he is a mad man, that wil strike his friend that prouoketh him not:
he is a mad man, that will strike his friend that provoketh him not:
pns31 vbz dt j n1, cst vmb vvi po31 n1 cst vvz pno31 xx:
(19) doctrine (DIV2)
2708
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and so are all Nabals: their folly is with them that vse their friends, as Nabal did Dauid, 1. Sam. 25.25. Eleuenthly, the contentious person.
and so Are all Nabal's: their folly is with them that use their Friends, as Nabal did David, 1. Sam. 25.25. Eleventhly, the contentious person.
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(19) doctrine (DIV2)
2708
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He is a mad man, that laieth snares to catch himself, and will speak things that force strokes vpon himself:
He is a mad man, that Layeth snares to catch himself, and will speak things that force Strokes upon himself:
pns31 vbz dt j n1, cst vvz n2 pc-acp vvi px31, cc vmb vvi n2 cst vvb n2 p-acp px31:
(19) doctrine (DIV2)
2709
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so is euery vnquiet, intemperate busie-body. A fool's lips, saith Salomon, enter into contention, and his mouth calleth for strokes.
so is every unquiet, intemperate busybody. A fool's lips, Says Solomon, enter into contention, and his Mouth calls for Strokes.
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(19) doctrine (DIV2)
2709
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A fool's mouth is his destruction, and his lips are the snare of his soule, Pro. 18.6, 7. Eccles. 10.12. Pro. 14.3. Twelfthly, the implacable person.
A fool's Mouth is his destruction, and his lips Are the snare of his soul, Pro 18.6, 7. Eccles. 10.12. Pro 14.3. Twelfthly, the implacable person.
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(19) doctrine (DIV2)
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Such men as are so furious, there is no appeasing of them, but they are like a Bear robbed of her whelps, Pro. 17.12. They are mad-men, that will heare no reason.
Such men as Are so furious, there is no appeasing of them, but they Are like a Bear robbed of her whelps, Pro 17.12. They Are madmen, that will hear no reason.
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(19) doctrine (DIV2)
2710
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A stone is heauy, and sand is waighty: but a fool's wrath is heauier than them both, Pro. 27.3. Thirteenthly, all men that abuse their prosperity, to the greater liberty of sinne and iniury.
A stone is heavy, and sand is weighty: but a fool's wrath is Heavier than them both, Pro 27.3. Thirteenthly, all men that abuse their Prosperity, to the greater liberty of sin and injury.
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(19) doctrine (DIV2)
2710
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They are mad-men, that cannot be ruled, vnlesse they be kept fasting.
They Are madmen, that cannot be ruled, unless they be kept fasting.
pns32 vbr n2, cst vmbx vbi vvn, cs pns32 vbb vvn vvg.
(19) doctrine (DIV2)
2711
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A man distracted, if you let him haue his belly filled, will trouble the whole house:
A man distracted, if you let him have his belly filled, will trouble the Whole house:
dt n1 vvn, cs pn22 vvb pno31 vhi po31 n1 vvn, vmb vvi dt j-jn n1:
(19) doctrine (DIV2)
2711
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so a wicked man, if hee enioy prosperity and successe, will disquiet the whole town where he liues.
so a wicked man, if he enjoy Prosperity and success, will disquiet the Whole town where he lives.
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(19) doctrine (DIV2)
2711
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Ther are foure things, saith Salomon, disquiet the earth, and one of them is a fool with his belly filled, that is, a wicked man when he prospers,
There Are foure things, Says Solomon, disquiet the earth, and one of them is a fool with his belly filled, that is, a wicked man when he prospers,
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(19) doctrine (DIV2)
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and hath what he will, Pro. 30.22.
and hath what he will, Pro 30.22.
cc vhz q-crq pns31 vmb, np1 crd.
(19) doctrine (DIV2)
2711
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Vses. The vse of all may be, first, to shew the misery of all vnregenerate men, that liue in a continuall phrenzie,Uses. The use of all may be, First, to show the misery of all unregenerate men, that live in a continual frenzy,
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(19) doctrine (DIV2)
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or defect of all spirituall vnderstanding. It is a wofull Iudgement, to haue our reason taken from vs in naturall things; but much more in spirituall:
or defect of all spiritual understanding. It is a woeful Judgement, to have our reason taken from us in natural things; but much more in spiritual:
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(19) doctrine (DIV2)
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for, vpon this ground, it manifestly followes, 1. That they lose all the benefit of spirituall instruction:
for, upon this ground, it manifestly follows, 1. That they loose all the benefit of spiritual instruction:
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(19) doctrine (DIV2)
2712
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all the Ordinances of God, during the time of this folly or madnes, are meerly in vain to them.
all the Ordinances of God, during the time of this folly or madness, Are merely in vain to them.
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(19) doctrine (DIV2)
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Their phrenzy makes them not only to want sense;
Their frenzy makes them not only to want sense;
po32 n1 vvz pno32 xx av-j pc-acp vvi n1;
(19) doctrine (DIV2)
2712
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but withall, to despise all God's counsels, Pro. 1.7. 2. That they shame themselues in all their dealings:
but withal, to despise all God's Counsels, Pro 1.7. 2. That they shame themselves in all their dealings:
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(19) doctrine (DIV2)
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for, when a fool walketh by the way, he saith to euery one, that he is a fool, Eccles. 10.3.
for, when a fool walks by the Way, he Says to every one, that he is a fool, Eccles. 10.3.
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(19) doctrine (DIV2)
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And thus they will vndoo themselues, soule and body, if they hold on.
And thus they will undo themselves, soul and body, if they hold on.
cc av pns32 vmb vvi px32, n1 cc n1, cs pns32 vvb a-acp.
(19) doctrine (DIV2)
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A mad-man, if hee gouern his estate, will soon ruine it, Iob 5.3. 3. That they liue shut vp from all the sound comforts of life, as fools and mad-men:
A madman, if he govern his estate, will soon ruin it, Job 5.3. 3. That they live shut up from all the found comforts of life, as Fools and madmen:
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(19) doctrine (DIV2)
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they are shut vp in darknes, Eccles. 2.14. God vseth them, as we vse mad-men:
they Are shut up in darkness, Eccles. 2.14. God uses them, as we use madmen:
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(19) doctrine (DIV2)
2712
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for, though hee let them go vp and down the world, & so they haue a larger room to walk-in, than ordinarily our mad-men haue;
for, though he let them go up and down the world, & so they have a larger room to walk, than ordinarily our madmen have;
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(19) doctrine (DIV2)
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yet God hath chained them (though insensibly): the world is but a house of darknes to their mindes:
yet God hath chained them (though insensibly): the world is but a house of darkness to their minds:
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(19) doctrine (DIV2)
2712
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the sauing light, and all the fruits of it, are withheld from them. 4. That they are in great danger to die of their phrenzy,
the Saving Light, and all the fruits of it, Are withheld from them. 4. That they Are in great danger to die of their frenzy,
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(19) doctrine (DIV2)
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and to perish for lack of wisdome, Pro. 22.23. Iob. 36.12.
and to perish for lack of Wisdom, Pro 22.23. Job 36.12.
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(19) doctrine (DIV2)
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And therefore in the second place, this may serue for instruction vnto vnregenerate men, to apply their harts to wisdome,
And Therefore in the second place, this may serve for instruction unto unregenerate men, to apply their hearts to Wisdom,
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(19) doctrine (DIV2)
2713
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and imbrace the counsell of God, that offers them knowledge & grace, as is vrged in many places;
and embrace the counsel of God, that offers them knowledge & grace, as is urged in many places;
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(19) doctrine (DIV2)
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as, Pro. 1.20, 24 and 8.5. and 9.4. and the rather, because if they be wilfull, and reiect knowledge, God may bee prouoked to for sake them for euer, Pro. 1.24. & 28.31. & 26.10. Iob 5.3.
as, Pro 1.20, 24 and 8.5. and 9.4. and the rather, Because if they be wilful, and reject knowledge, God may be provoked to for sake them for ever, Pro 1.24. & 28.31. & 26.10. Job 5.3.
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(19) doctrine (DIV2)
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Thirdly, it shewes the wonderfull mercy of God, in sauing sinners:
Thirdly, it shows the wonderful mercy of God, in Saving Sinners:
ord, pn31 vvz dt j n1 pp-f np1, p-acp vvg n2:
(19) doctrine (DIV2)
2714
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for what were we all by nature, but a generation of fooles and mad-men? And therefore it shewes the riches of his mercy, and the freenesse of it:
for what were we all by nature, but a generation of Fools and madmen? And Therefore it shows the riches of his mercy, and the freeness of it:
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(19) doctrine (DIV2)
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and the freenesse of it, in that they are vtterly disabled for deseruing any thing at his hands.
and the freeness of it, in that they Are utterly disabled for deserving any thing At his hands.
cc dt n1 pp-f pn31, p-acp cst pns32 vbr av-j vvn p-acp vvg d n1 p-acp po31 n2.
(19) doctrine (DIV2)
2714
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For what can fooles and mad-men do, that they should merit any thing at Gods hands?
For what can Fools and madmen do, that they should merit any thing At God's hands?
p-acp q-crq vmb n2 cc n2 vdb, cst pns32 vmd vvi d n1 p-acp npg1 n2?
(19) doctrine (DIV2)
2714
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Fourthly, it should teach godly men, both with patience to beare their wrongs, seeing they are distracted,
Fourthly, it should teach godly men, both with patience to bear their wrongs, seeing they Are distracted,
ord, pn31 vmd vvi j n2, av-d p-acp n1 pc-acp vvi po32 n2-jn, vvg pns32 vbr vvn,
(19) doctrine (DIV2)
2715
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and with discretion to auoid them, and to haue as little to doe with them as may be:
and with discretion to avoid them, and to have as little to do with them as may be:
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For what should the sonnes of God do with the sonnes of Belial ? And if they abuse them in words, to learn not to answere a foole in his folly, Prouerbs 26.4. Fiftly, all this description of folly and madnes, may strike some kinde of amazement and sorrow into the hearts of godly men.
For what should the Sons of God do with the Sons of Belial? And if they abuse them in words, to Learn not to answer a fool in his folly, Proverbs 26.4. Fifty, all this description of folly and madness, may strike Some kind of amazement and sorrow into the hearts of godly men.
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For, as they are vnregenerate in part, there are left some dregs of this phrenzy and folly heere in them.
For, as they Are unregenerate in part, there Are left Some dregs of this frenzy and folly Here in them.
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And hence it is, that wee finde in Scripture, folly charged vpon them.
And hence it is, that we find in Scripture, folly charged upon them.
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It is true, that sometimes they are said to bee fooles by the world, for things they doe wisely in;
It is true, that sometime they Are said to be Fools by the world, for things they do wisely in;
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and so the Apostles were fooles for Christs sake, 1. Cor. 4.10. and Paul ironically calles himselfe a foole, 2. Cor. 11.1. Somtimes they are called fooles, not because they are so, but because that they doe hate some kinde of likenes to folly, 2. Cor. 11.17.
and so the Apostles were Fools for Christ sake, 1. Cor. 4.10. and Paul ironically calls himself a fool, 2. Cor. 11.1. Sometimes they Are called Fools, not Because they Are so, but Because that they do hate Some kind of likeness to folly, 2. Cor. 11.17.
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but yet withall it is true, that seriously godly men are said to be abased in themselues for very folly and madnes, which they see in themselues,
but yet withal it is true, that seriously godly men Are said to be abased in themselves for very folly and madness, which they see in themselves,
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& so we shall finde euery godly man called beasts by themselues, and sometimes by God himselfe,
& so we shall find every godly man called beasts by themselves, and sometime by God himself,
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and so it is folly and madnes in any. 1. To hate reproofe, Pro. 12.1. It is there said to be a brutish thing. 2. To bee censurers of their friends rashly:
and so it is folly and madness in any. 1. To hate reproof, Pro 12.1. It is there said to be a brutish thing. 2. To be censurers of their Friends rashly:
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so Iobs friends are charged with folly, Iob 42.8. 3. To be pertinacious in defending their innocency, striuing to make themselues seeme iuster then they are:
so Jobs Friends Are charged with folly, Job 42.8. 3. To be pertinacious in defending their innocency, striving to make themselves seem juster then they Are:
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this was Iobs madnes, Iob 42.3, & 34.35. 4. To neglect knowledge, and to be carelesse to vse the meanes for instruction,
this was Jobs madness, Job 42.3, & 34.35. 4. To neglect knowledge, and to be careless to use the means for instruction,
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and the vnderstanding of holy things Pro. 30.2.3. This made Agur say, that he was more brutish then any man, and that he had not the vnderstanding of a man in him.
and the understanding of holy things Pro 30.2.3. This made Agur say, that he was more brutish then any man, and that he had not the understanding of a man in him.
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So much of ignorance as is left in vs, so much of folly and madnes is in vs. 5. To fret and bee vnaduisedly angry and froward:
So much of ignorance as is left in us, so much of folly and madness is in us 5. To fret and be unadvisedly angry and froward:
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for anger rests in the bosome of fooles onely, Eccles. 7.10. Pro. 24.29.
for anger rests in the bosom of Fools only, Eccles. 7.10. Pro 24.29.
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teasty and hasty persons not onely haue folly, but exalt it. 6. To be indiscreet in words,
tasty and hasty Persons not only have folly, but exalt it. 6. To be indiscreet in words,
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or insufficient to speake with God or men, as becomes the matter, or to carry our selues indiscreetly:
or insufficient to speak with God or men, as becomes the matter, or to carry our selves indiscreetly:
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this made Dauid loath himselfe so, Psal. 38.5. 7. To bee vexed and impatient, and full of fretting in aduersity.
this made David loath himself so, Psalm 38.5. 7. To be vexed and impatient, and full of fretting in adversity.
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Godly men play many mad tricks this way;
Godly men play many mad tricks this Way;
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one while fretting at the prosperity of their aduersaries, and another while murmuring in their hearts at their owne condition,
one while fretting At the Prosperity of their Adversaries, and Another while murmuring in their hearts At their own condition,
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or plotting courses, how to conforme themselues to the world, and so to report of their repentance.
or plotting courses, how to conform themselves to the world, and so to report of their Repentance.
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This made Dauid call himselfe a beast, Psal. 73.3, 13, 14, 15, 21, •2. 8. After one hath had experience of Gods gracious prouidence,
This made David call himself a beast, Psalm 73.3, 13, 14, 15, 21, •2. 8. After one hath had experience of God's gracious providence,
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and protection of God, to fall to trust vpon outward things.
and protection of God, to fallen to trust upon outward things.
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Thus it was madnes in Dauid, after so many trials of Gods power, for him to stand about to number the people,
Thus it was madness in David, After so many trials of God's power, for him to stand about to number the people,
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and to rest vpon the strength & multitude of his subiects, 2. Sam. 24.10. 9. To be slow of heart to beleeue,
and to rest upon the strength & multitude of his Subjects, 2. Sam. 24.10. 9. To be slow of heart to believe,
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and treasure vp the promises of God, and the proofes of Scripture, that should comfort vs,
and treasure up the promises of God, and the proofs of Scripture, that should Comfort us,
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and warrant the truth of our saluation in Christ, Luke 24.25. 10. To speake proudly or wickedly,
and warrant the truth of our salvation in christ, Lycia 24.25. 10. To speak proudly or wickedly,
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and with prouocation to others, especially to wicked men, or if they themselues be wicked men, Pro. 30.32, 33 11. All dotages about earthly things, are in a great degree madnes.
and with provocation to Others, especially to wicked men, or if they themselves be wicked men, Pro 30.32, 33 11. All dotages about earthly things, Are in a great degree madness.
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For godly men, that are heirs of the promises, and of the Kingdom of heauen to yeeld themselues ouer to the inticements and lusts after worldly things, is maruelous folly and madnes, especially in them, who haue tasted & knowne better things, to neglect their glory, which is their soules (for so Dauid calleth his soule) Psal. 30. vlt. and to serue the sensuall desires of their flesh, is miserable folly.
For godly men, that Are Heirs of the promises, and of the Kingdom of heaven to yield themselves over to the enticements and Lustiest After worldly things, is marvelous folly and madness, especially in them, who have tasted & known better things, to neglect their glory, which is their Souls (for so David calls his soul) Psalm 30. Ult. and to serve the sensual Desires of their Flesh, is miserable folly.
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12. All sinfull courses are foolish courses: and to deale sinfully, is to deale madly, Psal. 69.5.
12. All sinful courses Are foolish courses: and to deal sinfully, is to deal madly, Psalm 69.5.
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The last vse of this doctrine may bee, to shew the vanity, and insufficiency of all humane wit and learning,
The last use of this Doctrine may be, to show the vanity, and insufficiency of all humane wit and learning,
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and morall indowments, in comparison of heauenly and spirituall knowledge, and vnderstanding.
and moral endowments, in comparison of heavenly and spiritual knowledge, and understanding.
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For if all vnregenerate men be foolish men, then it will follow, that a man may be a great wise man in this world,
For if all unregenerate men be foolish men, then it will follow, that a man may be a great wise man in this world,
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and indued with all the ornaments of humane learning, &c. and yet at the same time in Gods sight bee accounted but as a naturall foole or a mad man, in respect of his want of the true wisdome from aboue, to discerne things that are excellent, that is, spirituall things. Thus of the fourth doctrine.
and endued with all the Ornament of humane learning, etc. and yet At the same time in God's sighed be accounted but as a natural fool or a mad man, in respect of his want of the true Wisdom from above, to discern things that Are excellent, that is, spiritual things. Thus of the fourth Doctrine.
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Doct. 5. It is a hard task to ouercome and cure ignorance: Ignorant men, especially those that are bent against godlines, are wonderfully vnteachable;Doct. 5. It is a hard task to overcome and cure ignorance: Ignorant men, especially those that Are bent against godliness, Are wonderfully unteachable;
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God himselfe is faine heere to deuise a strange way to silence them. Salomon obserued, that these men are wiser, then any man that can giue a reason:
God himself is feign Here to devise a strange Way to silence them. Solomon observed, that these men Are Wiser, then any man that can give a reason:
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And if a foole be brayed in a morter, yet his folly will not depart from him:
And if a fool be brayed in a mortar, yet his folly will not depart from him:
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and a reproofe will enter more into a wise man, then 100. stripes into a foole:
and a reproof will enter more into a wise man, then 100. stripes into a fool:
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yea it is heere to be noted, that it is hard to silence them from their reproches and follies. The reasons are,
yea it is Here to be noted, that it is hard to silence them from their Reproaches and follies. The Reasons Are,
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First, because it is naturall to them to bee hatefull, and hating others, and it is a hard task to ouercome a naturall disposition in man, Titus 3.3. First, Because it is natural to them to be hateful, and hating Others, and it is a hard task to overcome a natural disposition in man, Titus 3.3.
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Secondly, because the vnregenerate minde of man is full of obiections, and the diuell suffers many heads of purpose:
Secondly, Because the unregenerate mind of man is full of objections, and the Devil suffers many Heads of purpose:
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he prompts them, and supplies them with cauils.
he prompts them, and supplies them with cavils.
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Thirdly, because many with-hold the truth in vnrighteousnes, they doe willingly misprison the truth, they desire not information, they loue darknes and lies,
Thirdly, Because many withhold the truth in unrighteousness, they do willingly Misprision the truth, they desire not information, they love darkness and lies,
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and therefore are loth to haue what might satisfie them, and resist the power of the truth,
and Therefore Are loath to have what might satisfy them, and resist the power of the truth,
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and willingly striue to neglect doctrine in publike, and Apologies in priuate.
and willingly strive to neglect Doctrine in public, and Apologies in private.
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Fourthly, because they incourage one another in an euill way, they obserue, that the great men of the world,
Fourthly, Because they encourage one Another in an evil Way, they observe, that the great men of the world,
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and many that are in reputation for wisdome and learning, are scorners, as well as they:
and many that Are in reputation for Wisdom and learning, Are Scorner's, as well as they:
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yea it mightily confirmes them, to heare many times in the very pulpits showres of reproches, which ambitious and malicious temporizers powr out to strengthen the hands of the wicked,
yea it mightily confirms them, to hear many times in the very pulpits showers of Reproaches, which ambitious and malicious temporizers power out to strengthen the hands of the wicked,
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and discourage the hearts of the righteous: they think they may reuile securely, because they heare that way euerie-where euill spoken of:
and discourage the hearts of the righteous: they think they may revile securely, Because they hear that Way everywhere evil spoken of:
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that cause and language, is the cause and language of the multitude.
that cause and language, is the cause and language of the multitude.
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Fiftly, because many ignorant persons, when they are confuted, yet are so foolish, that they will willfully persist in their obiections, vpon this pretence, that though they cannot reply against the answer,
Fifty, Because many ignorant Persons, when they Are confuted, yet Are so foolish, that they will wilfully persist in their objections, upon this pretence, that though they cannot reply against the answer,
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yet they think, if such and such were there, that haue more experience and learning, they would confirme and make good what they say.
yet they think, if such and such were there, that have more experience and learning, they would confirm and make good what they say.
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Sixtly, because malice hath no eares, they hate the truth and godly men, and therefore are vtterly vnwilling to abate any thing of the disgraces of the truth, or godly persons.
Sixty, Because malice hath no ears, they hate the truth and godly men, and Therefore Are utterly unwilling to abate any thing of the disgraces of the truth, or godly Persons.
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If it be not as they say, yet their malice would faine haue it so;
If it be not as they say, yet their malice would feign have it so;
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and euill thoughts, and euill surmizes, they think verily they doe not much amisse to oppose and hate such persons.
and evil thoughts, and evil Surmises, they think verily they do not much amiss to oppose and hate such Persons.
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This was the case of such as reuiled and persecuted the Apostles, they thought they did God good seruice, as Christ prophesied of them.
This was the case of such as reviled and persecuted the Apostles, they Thought they did God good service, as christ prophesied of them.
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The vses of this doctrine follow.
The uses of this Doctrine follow.
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Vses. First therefore, we should not wonder, if we see this daily come to pass, that men of all sorts should reproch the good way of God,Uses. First Therefore, we should not wonder, if we see this daily come to pass, that men of all sorts should reproach the good Way of God,
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so vniustly, so foolishly, so pertinaciously.
so unjustly, so foolishly, so pertinaciously.
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Secondly, it shewes that godly men had neede to be circumspect, and to watch their words and works with all exactnes,
Secondly, it shows that godly men had need to be circumspect, and to watch their words and works with all exactness,
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and that they which will confute ignorant men, must striue to bee very able and throughly furnished with wisdome of words, and abundance of good works.
and that they which will confute ignorant men, must strive to be very able and thoroughly furnished with Wisdom of words, and abundance of good works.
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Thirdly, it shewes that ignorant persons are in a lamentable case, that are so in wrapped in the snares and cords of their owne folly, that so willingly and wilfully runne towards the gates of death & ruine, that are so hardly cured of this spirituall blindenes.
Thirdly, it shows that ignorant Persons Are in a lamentable case, that Are so in wrapped in the snares and cords of their own folly, that so willingly and wilfully run towards the gates of death & ruin, that Are so hardly cured of this spiritual blindness.
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Fourthly, it imports, that sturdy, self-will'd, peruerse Christians, that cannot bee diuerted, or aduised, are to be reckoned in the rank of these fooles, what shew soeuer they make of a better estate.
Fourthly, it imports, that sturdy, self-willed, perverse Christians, that cannot be diverted, or advised, Are to be reckoned in the rank of these Fools, what show soever they make of a better estate.
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Fiftly, it doth comfortably import, that when one is teachable, and hates reproching, and will do or say nothing against the truth,
Fifty, it does comfortably import, that when one is teachable, and hates reproaching, and will do or say nothing against the truth,
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and is not pleased with his ignorance, but iudgeth himselfe for it, and vseth the meanes to get the knowledge and loue of the truth, that such a person is escaped from the congregation of these fooles,
and is not pleased with his ignorance, but Judgeth himself for it, and uses the means to get the knowledge and love of the truth, that such a person is escaped from the congregation of these Fools,
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and is in some measure inlightened with true wisdome from aboue.
and is in Some measure enlightened with true Wisdom from above.
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Sixtly, it may warne all that loue their owne soules, hereafter to take heede, and with care to auoide wilfulnes, and selfe-conceitednes.
Sixty, it may warn all that love their own Souls, hereafter to take heed, and with care to avoid wilfulness, and Self-conceitedness.
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Let men take heed they be not wise in themselues, but striue to frame thēselues to be true workers of wisdom,
Let men take heed they be not wise in themselves, but strive to frame themselves to be true workers of Wisdom,
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and withall to take heed of a multitude of words: he that cannot be silent, cannot be wise, or godly.
and withal to take heed of a multitude of words: he that cannot be silent, cannot be wise, or godly.
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And thus of the first doctrine.
And thus of the First Doctrine.
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Doct. 6. Sixtly, wee may heere note, that well-doing, is the best way to confute wicked and vnreasonable men.Doct. 6. Sixty, we may Here note, that welldoing, is the best Way to confute wicked and unreasonable men.
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A sound and fruitfull life is the likeliest and surest way to still them:
A found and fruitful life is the likeliest and Surest Way to still them:
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if any thing will doe it, it is the best way for diuers reasons. 1. Because we see heere it is a course of Gods chusing,
if any thing will do it, it is the best Way for diverse Reasons. 1. Because we see Here it is a course of God's choosing,
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and he saith, it will euen muzzle them, and binde vp their mouthes, and hee will giue successe to the obedience of his owne commandements. 2. Because by a conuersation full of good works, we doe not onely confute them our selues, but we make others able to answere for vs in all places. 3. Because if a man vndertake to answere them by words, he is in danger to be prouoked to speak vnaduisedly,
and he Says, it will even muzzle them, and bind up their mouths, and he will give success to the Obedience of his own Commandments. 2. Because by a Conversation full of good works, we do not only confute them our selves, but we make Others able to answer for us in all places. 3. Because if a man undertake to answer them by words, he is in danger to be provoked to speak unadvisedly,
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and so may prooue like those fools whom he reproues, Pro. 26.5. 4. Because the naturall conscience of the wicked is as it were feared to take notice of a good conuersation,
and so may prove like those Fools whom he reproves, Pro 26.5. 4. Because the natural conscience of the wicked is as it were feared to take notice of a good Conversation,
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and will struggle and resist within the wicked man, so as hee cannot so securely vent his reproaches. 5. Because it is a way that brings most peace and comfort to ones owne heart.
and will struggle and resist within the wicked man, so as he cannot so securely vent his Reproaches. 5. Because it is a Way that brings most peace and Comfort to ones own heart.
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If he deale with them by words, his heart may afterwards smite him for some absurdity or other he hath committed:
If he deal with them by words, his heart may afterwards smite him for Some absurdity or other he hath committed:
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whereas he is safe, that fights against them by his good works. 6. Because it is the surest way of reuenge, to ouercome their euill with goodnes, especially if thou canst get but the aduantages to doo good to them that reproach thee, Rom. 12.18, 19.
whereas he is safe, that fights against them by his good works. 6. Because it is the Surest Way of revenge, to overcome their evil with Goodness, especially if thou Canst get but the advantages to do good to them that reproach thee, Rom. 12.18, 19.
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Vse. The sound consideration of this truth, should subdue in vs that ouer-eager desire of answering such as wrong vs by bitter words, or works of reuenge;Use. The found consideration of this truth, should subdue in us that overeager desire of answering such as wrong us by bitter words, or works of revenge;
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yea, it should compell vpon vs a consultation, whether it bee best to deale with them at all by words: God's way is by works;
yea, it should compel upon us a consultation, whither it be best to deal with them At all by words: God's Way is by works;
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and thou must get a great deal of temperance and wisdome, if thou think thy self able to confute them throughly by words.
and thou must get a great deal of temperance and Wisdom, if thou think thy self able to confute them thoroughly by words.
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It is true also, that in some cases wee may resort to the Magistrate to punish them that abuse vs:
It is true also, that in Some cases we may resort to the Magistrate to Punish them that abuse us:
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but yet still this counsell of God, that bids vs silence them by well-dooing, should intimate, that other courses must bee vsed, with much caution,
but yet still this counsel of God, that bids us silence them by welldoing, should intimate, that other courses must be used, with much caution,
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and without rashnes or confidence in them.
and without rashness or confidence in them.
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Secondly, this may reprooue that vnquietnes and impatience which is found in some Christians, when they are reproached and wronged:
Secondly, this may reprove that unquietness and impatience which is found in Some Christians, when they Are reproached and wronged:
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they are much vexed at the indignities offred to them, and think it strange, that wicked men should not cease traducing of their names;
they Are much vexed At the indignities offered to them, and think it strange, that wicked men should not cease traducing of their names;
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whereas perhaps, if they examine themselues, they may finde, that they haue not vsed the meanes to still them, they haue not muzzled these dogs;
whereas perhaps, if they examine themselves, they may find, that they have not used the means to still them, they have not muzzled these Dogs;
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and therefore no wonder, if they bark, and bite too: and muzzled we see heer they will not bee, but by their good workes.
and Therefore no wonder, if they bark, and bite too: and muzzled we see her they will not be, but by their good works.
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And therefore if they bee barren and vnfruitfull, they must take notice of the fault in themselues.
And Therefore if they be barren and unfruitful, they must take notice of the fault in themselves.
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There are other things that may be noted out of these words: but I will onely touch them; as,
There Are other things that may be noted out of these words: but I will only touch them; as,
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Doct. 7. That onely foolish men doo reproach godly men. Such as reuile and censure many, are vsually either openly carnall men;Doct. 7. That only foolish men do reproach godly men. Such as revile and censure many, Are usually either openly carnal men;
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as, they were drunkeards that reproached Dauid, and Abiects, Psalm 35.15. and 69.13.
as, they were drunkeards that reproached David, and Abjects, Psalm 35.15. and 69.13.
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They were either fools, or the children of fools, but viler they were than the earth, that had Iob in derision, Iob 30.1, 8. men that ranne into excesse of riot,
They were either Fools, or the children of Fools, but Viler they were than the earth, that had Job in derision, Job 30.1, 8. men that ran into excess of riot,
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as the Apostle writeth, 1. Pet. 4.5. or else hypocrites, that haue nothing in them but words and empty shewes.
as the Apostle Writeth, 1. Pet. 4.5. or Else Hypocrites, that have nothing in them but words and empty shows.
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Or if at any time there bee a sinne found in godly men, it is in such as are but babes,
Or if At any time there be a sin found in godly men, it is in such as Are but babes,
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and look like carnall men, and haue a great deal of their naturall folly and madnes vnsubdued in them, 1. Cor. 3.1, 2, 3. But,
and look like carnal men, and have a great deal of their natural folly and madness unsubdued in them, 1. Cor. 3.1, 2, 3. But,
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for the most part, it is a fault found onely in wicked men.
for the most part, it is a fault found only in wicked men.
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Doct. 8. That it is a great pain to a wicked man, to bee restrained from reproaches:Doct. 8. That it is a great pain to a wicked man, to be restrained from Reproaches:
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hee is as much vexed when hee cannot or dare not speak euill of godly men,
he is as much vexed when he cannot or Dare not speak evil of godly men,
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as a dogge or an oxe is when hee is muzzled.
as a dog or an ox is when he is muzzled.
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Doct. 9. That the good life of godly men, may silence wicked men, and yet not make them leaue their wickednes:Doct. 9. That the good life of godly men, may silence wicked men, and yet not make them leave their wickedness:
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hee doth not say, that by welldoing they may winne ignorant and foolish men.
he does not say, that by welldoing they may win ignorant and foolish men.
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It is true, that sometimes a good conuersation may winne them, as, 1. Pet. 3.1, 2. and before, verse 12. Yet ordinarily they will doo wickedly,
It is true, that sometime a good Conversation may win them, as, 1. Pet. 3.1, 2. and before, verse 12. Yet ordinarily they will do wickedly,
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euen in the Land of vprightnes, Esay 26.10.
even in the Land of uprightness, Isaiah 26.10.
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Verse 16. Verse 16.
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As free ▪ and not vsing your liberty for a cloke of malitiousnes, but as the seruants of God.
As free ▪ and not using your liberty for a cloak of maliciousness, but as the Servants of God.
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IN the two former verses, he confirms the exhortation by reasons: in this, he answers an obiection.
IN the two former Verses, he confirms the exhortation by Reasons: in this, he answers an objection.
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The obiection seems to be, that Christians are made free by Christ, and therefore are not to bee tied with the bonds of humane ordinances, or subiection to men.
The objection seems to be, that Christians Are made free by christ, and Therefore Are not to be tied with the bonds of humane ordinances, or subjection to men.
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The Apostle answereth, that it is true, that Christians are made free-men;
The Apostle Answers, that it is true, that Christians Are made freemen;
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but so, as they must not vse their freedome as a cloak of malitiousnes, and the liberty of sinning, either against God or men:
but so, as they must not use their freedom as a cloak of maliciousness, and the liberty of sinning, either against God or men:
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for, they are still God's seruants, and bound to doo what he would haue them to do;
for, they Are still God's Servants, and bound to do what he would have them to do;
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and so consequently to obey Magistrates, since GOD requires them so to doo. So that in this verse hee intreats of Christian liberty.
and so consequently to obey Magistrates, since GOD requires them so to do. So that in this verse he intreats of Christian liberty.
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And so first, hee grants the vse of it, or the right of it, in these words, As free. Secondly, he remoues the abuse of it, in these words, Not vsing your liberty as a cloke of malitiousnes.
And so First, he grants the use of it, or the right of it, in these words, As free. Secondly, he removes the abuse of it, in these words, Not using your liberty as a cloak of maliciousness.
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And thirdly, he giues a reason of his remoueall, Because they are the seruants of God still.
And Thirdly, he gives a reason of his removal, Because they Are the Servants of God still.
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In the first part, you must consider what he granteth, viz ▪ that they are free.
In the First part, you must Consider what he grants, videlicet ▪ that they Are free.
p-acp dt ord n1, pn22 vmb vvi r-crq pns31 vvz, av ▪ d pns32 vbr j.
(20) doctrine (DIV2)
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Secondly, how far he grants it, viz. that they are as free. Free. ] Freedome is either ciuill or spirituall.
Secondly, how Far he grants it, viz. that they Are as free. Free. ] Freedom is either civil or spiritual.
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(20) doctrine (DIV2)
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Ciuill freedom is, when a seruant is manumitted or made free, that was an apprentise or bond-slaue before:
Civil freedom is, when a servant is manumitted or made free, that was an apprentice or bondslave before:
j n1 vbz, c-crq dt n1 vbz j-vvn cc vvd j, cst vbds dt n1 cc n1 a-acp:
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and so when a stranger is admitted to the right of a City, or a Common-wealth, or the like.
and so when a stranger is admitted to the right of a city, or a Commonwealth, or the like.
cc av c-crq dt n1 vbz vvn p-acp dt n-jn pp-f dt n1, cc dt n1, cc dt j.
(20) doctrine (DIV2)
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The spirituall freedome is that estate which Christians do enioy by God's fauour in Christ, after their calling.
The spiritual freedom is that estate which Christians do enjoy by God's favour in christ, After their calling.
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It is a spirituall manumission or freedom that is heer meant:
It is a spiritual manumission or freedom that is her meant:
pn31 vbz dt j n1 cc n1 cst vbz av vvn:
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and this is called Christian liberty, partly because it is a freedome that we haue onely by Christ,
and this is called Christian liberty, partly Because it is a freedom that we have only by christ,
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and partly because it is a freedome now onely enioyed by Christians, and no other men in the world.
and partly Because it is a freedom now only enjoyed by Christians, and no other men in the world.
cc av c-acp pn31 vbz dt n1 av av-j vvn p-acp np1, cc dx n-jn n2 p-acp dt n1.
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Christian liberty is one of the great gifts or endowments bestowed vpon the Church by Christ.
Christian liberty is one of the great Gifts or endowments bestowed upon the Church by christ.
np1 n1 vbz pi pp-f dt j n2 cc n2 vvn p-acp dt n1 p-acp np1.
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It is not amisse to reckon vp all the gifts in order, that the relation which this gift hath to the rest, may appear.
It is not amiss to reckon up all the Gifts in order, that the Relation which this gift hath to the rest, may appear.
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The gifts then, that Christ hath bestowed vpon Christians, are these: First, their ransome paid vnto God for their redemption.
The Gifts then, that christ hath bestowed upon Christians, Are these: First, their ransom paid unto God for their redemption.
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Secondly, their vocation by the Gospell, calling them out of the world, into the Church. Thirdly, the holy Ghost, which hee sends into their hearts.
Secondly, their vocation by the Gospel, calling them out of the world, into the Church. Thirdly, the holy Ghost, which he sends into their hearts.
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Fourthly, their iustification, imputing his owne righteousnes, and procuring forgiuenesse of all their sins. Fiftly, their sanctification, by which hee giues them new natures.
Fourthly, their justification, imputing his own righteousness, and procuring forgiveness of all their Sins. Fifty, their sanctification, by which he gives them new nature's.
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Sixtly, their adoption, by which they are made the sons of God. Seuenthly, their Christian liberty;
Sixty, their adoption, by which they Are made the Sons of God. Seuenthly, their Christian liberty;
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by which they are freed from all former bondage, and enioy great priuiledges: this is a fruit of their adoption.
by which they Are freed from all former bondage, and enjoy great privileges: this is a fruit of their adoption.
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Eightthly, consolation, refreshing their hearts in all estates, especially by the comforts of his Word. Ninthly, the gift of perseuerance, by which tey are kept from falling away.
Eighthly, consolation, refreshing their hearts in all estates, especially by the comforts of his Word. Ninthly, the gift of perseverance, by which tey Are kept from falling away.
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Lastly, an immortall and vndefiled inheritance in heauen, after they are dead.
Lastly, an immortal and undefiled inheritance in heaven, After they Are dead.
ord, dt j cc j n1 p-acp n1, c-acp pns32 vbr j.
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Christian liberty is either the liberty of grace in this life, or the liberty of glory after this life.
Christian liberty is either the liberty of grace in this life, or the liberty of glory After this life.
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The liberty of glory concerns either the soule or the body.
The liberty of glory concerns either the soul or the body.
dt n1 pp-f n1 vvz d dt n1 cc dt n1.
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The glory or liberty of the soule, is the freeing of it from all sinne and misery,
The glory or liberty of the soul, is the freeing of it from all sin and misery,
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and the setting of it in the possession of that blessed immortality in heauen. The liberty of the body, is the freeing of it from the bonds of death,
and the setting of it in the possession of that blessed immortality in heaven. The liberty of the body, is the freeing of it from the bonds of death,
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and bowels of the earth, by enduing it with a glorious resurrection: part of which freedome they enioy euen in the graue.
and bowels of the earth, by enduing it with a glorious resurrection: part of which freedom they enjoy even in the graven.
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For, though they be buried, yet they are not damned to hell there, but rest in hope of their finall deliuerance; For, though they be buried, yet they Are not damned to hell there, but rest in hope of their final deliverance;
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and with this liberty of glory, both soule and body are made heires of heauen, Rom. 8.21. It is the liberty of grace is heere meant:
and with this liberty of glory, both soul and body Are made Heirs of heaven, Rom. 8.21. It is the liberty of grace is Here meant:
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and that this part of the Christian happines may the better appeare, I will consider, First, what hee is freed from;
and that this part of the Christian happiness may the better appear, I will Consider, First, what he is freed from;
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and secondly, what hee is freed to. For the first, there are diuers things hee is freed from: as,
and secondly, what he is freed to. For the First, there Are diverse things he is freed from: as,
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First, from the rigour of the morall Law: hee is deliuered from the most rigid & seuere execution of absolute & perfect obedience;
First, from the rigour of the moral Law: he is Delivered from the most rigid & severe execution of absolute & perfect Obedience;
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so as being now vnder grace, he is not bound to fulfill the law perfectly,
so as being now under grace, he is not bound to fulfil the law perfectly,
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but may be accepted of God, if he obey it in the vprightnes and sincerity of his heart,
but may be accepted of God, if he obey it in the uprightness and sincerity of his heart,
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(20) doctrine (DIV2)
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though he haue many frailties and infirmities.
though he have many frailties and infirmities.
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God hath now tempred that rigour of exaction, which hee iustly stood vpon in his first agreement with man in Paradise,
God hath now tempered that rigour of exaction, which he justly stood upon in his First agreement with man in Paradise,
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and did with terror againe proclaime in giuing his Law in Sinai: so as now in Christ, our yoke is easie,
and did with terror again proclaim in giving his Law in Sinai: so as now in christ, our yoke is easy,
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and our burden light, Math. 11.29. Rom. 6.14. Christ our surety hath fulfilled that NONLATINALPHABET, or exact righteousnes of the Law for vs, Rom. 8.3. Galatians. 4.24.26. Heb. 12.18. Rom. 7.6. &c.
and our burden Light, Math. 11.29. Rom. 6.14. christ our surety hath fulfilled that, or exact righteousness of the Law for us, Rom. 8.3. Galatians. 4.24.26. Hebrew 12.18. Rom. 7.6. etc.
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Secondly, from the execution and condemnation, into which the Law for our sinnes had cast vs, our expiation being made in the blood of Christ, who was made NONLATINALPHABET, a curse for vs, that wee might be iustified from these things, from which by the Law of Moses we could neuer bee absolued, Rom. 8.1. Galatians 3.13.
Secondly, from the execution and condemnation, into which the Law for our Sins had cast us, our expiation being made in the blood of christ, who was made, a curse for us, that we might be justified from these things, from which by the Law of Moses we could never be absolved, Rom. 8.1. Galatians 3.13.
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Thirdly, from the tyranny and damnation of sin that dwels in vs, the force of it being mortified by the Spirit of Christ,
Thirdly, from the tyranny and damnation of since that dwells in us, the force of it being mortified by the Spirit of christ,
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and so weakned, that though it may rebell, yet it cannot rage and rule, as it did before, Rom. 6.14. Iohn 8.34. 2 Cor. 3.17. Romanes, 6.6, 18. Fourthly, from bondage vnder diuels:
and so weakened, that though it may rebel, yet it cannot rage and Rule, as it did before, Rom. 6.14. John 8.34. 2 Cor. 3.17. Romans, 6.6, 18. Fourthly, from bondage under Devils:
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those spirituall wickednesses, that had their strong holds in the hearts of euery man by nature,
those spiritual Wickednesses, that had their strong holds in the hearts of every man by nature,
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and ruled effectually in all the children of disobedience, who had possession in our hearts,
and ruled effectually in all the children of disobedience, who had possession in our hearts,
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and kept vs in their power, as most cruell Iaylers, Ephesians 2.2, 4. by Christ they are thrown out of possession:
and kept us in their power, as most cruel Jailers, Ephesians 2.2, 4. by christ they Are thrown out of possession:
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they may tempt still, but the gates of hell shall neuer preuaile againe ouer the godly, Colos. 2.15. Fiftly, from the Lawes of Moses. The ceremoniall and iudiciall Lawes, which lawes were a yoke that neither the Iewes nor their fathers were euer able to beare, Acts. 15.10. The ceremoniall lawes were a very seale of our condemnation, a handwriting against vs, wherein men many waies acknowledge their guiltines:
they may tempt still, but the gates of hell shall never prevail again over the godly, Colos 2.15. Fifty, from the Laws of Moses. The ceremonial and judicial Laws, which laws were a yoke that neither the Iewes nor their Father's were ever able to bear, Acts. 15.10. The ceremonial laws were a very seal of our condemnation, a handwriting against us, wherein men many ways acknowledge their guiltiness:
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besides, they were extremely burthensome, in respect of the rules of them, and the strict obseruation required from them.
beside, they were extremely burdensome, in respect of the rules of them, and the strict observation required from them.
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Our deliuerance from these lawes, these places proue, Acts 15.1. Cor. 9.1, 19. 2. Cor. 3.17. Heb. 9.10. Colos. 2.17. There were foure respects which the ceremoniall Law had, or foure vses.
Our deliverance from these laws, these places prove, Acts 15.1. Cor. 9.1, 19. 2. Cor. 3.17. Hebrew 9.10. Colos 2.17. There were foure respects which the ceremonial Law had, or foure uses.
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First, these ceremonies, as I said before, did signifie our sin-guiltines, and were as an obligation and hand-writing against vs, Colos. 2.14.
First, these ceremonies, as I said before, did signify our sin-guiltines, and were as an obligation and handwriting against us, Colos 2.14.
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Secondly, they were a badge to distinguish the Iewes from all other nations, Genes. 17.13 ▪ 14. Thirdly, they were shadowes and typicall adumbrations of Christ and his benefits, Heb. 9 9, 10. & 10.1.4.
Secondly, they were a badge to distinguish the Iewes from all other Nations, Genesis. 17.13 ▪ 14. Thirdly, they were shadows and typical adumbrations of christ and his benefits, Hebrew 9 9, 10. & 10.1.4.
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Fourthly, they were as a tutor or Schoole-master, to instruct and keepe them vnder in the minority of the Church, Galat. 4.1, 2.
Fourthly, they were as a tutor or Schoolmaster, to instruct and keep them under in the minority of the Church, Galatians 4.1, 2.
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Now all these vses are abolished by Christ:
Now all these uses Are abolished by christ:
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For our condemnation is taken away by Christ, and so the hand-writing is cancelled, Colos. 2.14.
For our condemnation is taken away by christ, and so the handwriting is canceled, Colos 2.14.
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and the Gentiles and Iewes are made all one people, Ephes. 2.14, 15. and Christ the substance and body is come,
and the Gentiles and Iewes Are made all one people, Ephesians 2.14, 15. and christ the substance and body is come,
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and therefore the shadowes must vanish, Col. 2.17.
and Therefore the shadows must vanish, Col. 2.17.
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and the heir is, as it were, now at age, & therefore needs not Tutors and Gouernors ▪ Gal. 4.1, 2, 3.
and the heir is, as it were, now At age, & Therefore needs not Tutors and Governors ▪ Gal. 4.1, 2, 3.
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As for the freedome of Christians from the Iudiciall Lawes; that must be vnderstood with a distinction:
As for the freedom of Christians from the Judicial Laws; that must be understood with a distinction:
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for so many of the Iudicial Lawes, as did agree with the common politicall law of Nature, are in force:
for so many of the Judicial Laws, as did agree with the Common political law of Nature, Are in force:
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only so much of the Iudicial law, as did only concern the singular & particular policy of the Iewes, is abolished.
only so much of the Judicial law, as did only concern the singular & particular policy of the Iewes, is abolished.
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Where the reason of the Law is Vniuersal, the Law binds all:
Where the reason of the Law is Universal, the Law binds all:
c-crq dt n1 pp-f dt n1 vbz j-u, dt n1 vvz d:
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where the respect and reason of the Law is fitted onely to the condition of that people, there the law is abolisht.
where the respect and reason of the Law is fitted only to the condition of that people, there the law is abolished.
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and all things are indifferent, that are neyther commanded nor forbidden in the Word of God;
and all things Are indifferent, that Are neither commanded nor forbidden in the Word of God;
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Sixtly, from seruile feare, vnto which wee are, and were in bondage by Nature, and so wee are freed from the seruile feares of the graue, of men, of death:
Sixty, from servile Fear, unto which we Are, and were in bondage by Nature, and so we Are freed from the servile fears of the graven, of men, of death:
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there was a spirit of bondage in vs by nature, wee durst not come into Gods presence,
there was a Spirit of bondage in us by nature, we durst not come into God's presence,
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and legall terrors did lie at the doore of our hearts, to driue vs to despayre of mercy or acceptation.
and Legal terrors did lie At the door of our hearts, to driven us to despair of mercy or acceptation.
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But when Faith came, then the spirit of bondage went away, and the hearts of Christians are emboldned with spirituall liberty and firme confidence;
But when Faith Come, then the Spirit of bondage went away, and the hearts of Christians Are emboldened with spiritual liberty and firm confidence;
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taking delight in the Law of God, in the inner man, Rō. 8.15. Luke 1.74.
taking delight in the Law of God, in the inner man, Ron. 8.15. Lycia 1.74.
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And there was likewise in vs by Nature, a feare of the reproch and rage of men,
And there was likewise in us by Nature, a Fear of the reproach and rage of men,
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and the oppositions and scornes of the World, from which God's children are so deliuered, that many times they haue contemned the vttermost furie of Tyrants;
and the oppositions and scorns of the World, from which God's children Are so Delivered, that many times they have contemned the uttermost fury of Tyrants;
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as Daniel and his companions, and the Martyrs, and the Patriarchs, and Moses, &c. and from the feare of death.
as daniel and his Sodales, and the Martyrs, and the Patriarchs, and Moses, etc. and from the Fear of death.
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We were all in bondage to it all our life;
We were all in bondage to it all our life;
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but now Christ hath deliuered vs, by destroying him that had the power of death, Heb. 2.14, 15. This of the first point, what we are forced from.
but now christ hath Delivered us, by destroying him that had the power of death, Hebrew 2.14, 15. This of the First point, what we Are forced from.
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Now for the second, what we are free to; and therein are diuers comfortable considerations.
Now for the second, what we Are free to; and therein Are diverse comfortable considerations.
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First, we are free to the fauor and fellowship of God the Father, and of the Sonne, First, we Are free to the favour and fellowship of God the Father, and of the Son,
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and of the holy Ghost, 1. Iohn 1.3, 7. 1. Cor. 1.9. Iohn 17.21. 2. Pet. 1.4. 1. Ioh. 5.24.
and of the holy Ghost, 1. John 1.3, 7. 1. Cor. 1.9. John 17.21. 2. Pet. 1.4. 1. John 5.24.
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Secondly, wee are free to the Communion of Saints, we are fellow Citizens with the Saints, we are written in the writing of the house of Israel,
Secondly, we Are free to the Communion of Saints, we Are fellow Citizens with the Saints, we Are written in the writing of the house of Israel,
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& acknowledged as members of the Congregation of the first borne: This is an Article of our Faith, Ephesians 2.20. & 3.6.
& acknowledged as members of the Congregation of the First born: This is an Article of our Faith, Ephesians 2.20. & 3.6.
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& 4.4, 5. Hebrewes 12.18, &c. Thirdly, wee are free to all the promises of Grace, those rich and precious promises;& 4.4, 5. Hebrews 12.18, etc. Thirdly, we Are free to all the promises of Grace, those rich and precious promises;
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(20) doctrine (DIV2)
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wee may safely imply, they are ours, 2. Pet. 1.4. Eph. 3.6. Fourthly, we are free of God's chamber of Presence:
we may safely imply, they Are ours, 2. Pet. 1.4. Ephesians 3.6. Fourthly, we Are free of God's chamber of Presence:
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we may go in when we will, and aske what we will, and it shall bee done vnto vs, we are free to put vp as many petitions and suits as we will;
we may go in when we will, and ask what we will, and it shall be done unto us, we Are free to put up as many petitions and suits as we will;
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we are free to the Throne of Grace, Heb. 4.16. Eph. 3.12. and so in generall, wee are free in the whole House of God, euen to the vse of all his ordinances, Iohn 6.36. Fiftly, we are free, in respect of things indifferent:
we Are free to the Throne of Grace, Hebrew 4.16. Ephesians 3.12. and so in general, we Are free in the Whole House of God, even to the use of all his ordinances, John 6.36. Fifty, we Are free, in respect of things indifferent:
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all the restraints that in the time of the old Testament lay vpon any creature, are now taken off,
all the restraints that in the time of the old Testament lay upon any creature, Are now taken off,
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(20) doctrine (DIV2)
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so as all the creatures of God are good and lawfull: All things are pure to the pure, Titus 1.15. 1. Tim. 4.4. Rom. 14. so are dayes, meates, garments, &c. So as now, Christians may vse them or omit them freely: note what I say; vse, as well as omit:
so as all the creatures of God Are good and lawful: All things Are pure to the pure, Titus 1.15. 1. Tim. 4.4. Rom. 14. so Are days, Meats, garments, etc. So as now, Christians may use them or omit them freely: note what I say; use, as well as omit:
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For, some are so singular, or simple, as to thinke, Christian liberty doth onely make reference to omit,
For, Some Are so singular, or simple, as to think, Christian liberty does only make Referente to omit,
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but not to vse meates, garments, dayes, or indifferent ceremonies;
but not to use Meats, garments, days, or indifferent ceremonies;
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whereas they restraine Christian liberty, that forbid the vse of those indifferent things, as well as they that dislike the omitting;
whereas they restrain Christian liberty, that forbid the use of those indifferent things, as well as they that dislike the omitting;
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onely, in vsing, men must take heede, as hath beene shewed before, of the opinion of merit, worship or necessity to holinesse or saluation, which is that which is condemned by the Apostles.
only, in using, men must take heed, as hath been showed before, of the opinion of merit, worship or necessity to holiness or salvation, which is that which is condemned by the Apostles.
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Vses. The vse may bee, first, for humiliation to wicked men: for, hereby is implyed, that they are in great bondage, and not free;Uses. The use may be, First, for humiliation to wicked men: for, hereby is employed, that they Are in great bondage, and not free;
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for, howsoeuer it is true, that euery wicked man in Christian Churches, is freed from that yoake of Moses lawes:
for, howsoever it is true, that every wicked man in Christian Churches, is freed from that yoke of Moses laws:
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yet in all the rest, they are in danger still and bondage. They stand bound by the couenāt of works, to the absolute keeping of the Law,
yet in all the rest, they Are in danger still and bondage. They stand bound by the Covenant of works, to the absolute keeping of the Law,
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because none haue the benefit of the new couenant, till they be in the same;
Because none have the benefit of the new Covenant, till they be in the same;
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(20) doctrine (DIV2)
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and so all their faylings of the perfect fulfilling of the Law, are imputed to them,
and so all their failings of the perfect fulfilling of the Law, Are imputed to them,
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(20) doctrine (DIV2)
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and they are vnder the execration and all the curses of the Law.
and they Are under the execration and all the curses of the Law.
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They are in bondage to the tyranny of their owne sinnes, and haue the diuels intrenched in strong holdes in their soules.
They Are in bondage to the tyranny of their own Sins, and have the Devils entrenched in strong holds in their Souls.
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They would bee troubled to know, that the diuell did possesse their bodies, and yet do not consider, that the diuell doth certainely possesse their soules: euery wicked man is possessed.
They would be troubled to know, that the Devil did possess their bodies, and yet do not Consider, that the Devil does Certainly possess their Souls: every wicked man is possessed.
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Besides they are in bondage by these seruile feares: they dare not set their hearts in Gods sight.
Beside they Are in bondage by these servile fears: they Dare not Set their hearts in God's sighed.
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It is a death to them: nor dare they for Religions sake displease men:
It is a death to them: nor Dare they for Religions sake displease men:
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and the feare of death is like a continuall death to them, and for all this they are neuer helped, till their hearts be turned to God.
and the Fear of death is like a continual death to them, and for all this they Are never helped, till their hearts be turned to God.
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Secondly, we may hence gather the difference betweene the liberty of the new Testament, and that in the old.
Secondly, we may hence gather the difference between the liberty of the new Testament, and that in the old.
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(20) doctrine (DIV2)
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In the old Testament godly men were free from the rigour and curse of the Law,
In the old Testament godly men were free from the rigour and curse of the Law,
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(20) doctrine (DIV2)
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and from the dominion of sinne, and power of the diuels, and from seruile feares:
and from the dominion of sin, and power of the Devils, and from servile fears:
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(20) doctrine (DIV2)
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onely in the new Testament there are these three things added. 1. That the doctrine of liberty in the former things is more cleere,
only in the new Testament there Are these three things added. 1. That the Doctrine of liberty in the former things is more clear,
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and more generally reuealed. 2. That wee are freed from the Mosaicall Lawes. 3. That wee haue liberty in things indifferent.
and more generally revealed. 2. That we Are freed from the Mosaical Laws. 3. That we have liberty in things indifferent.
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A third vse may be for instruction, to teach men to try their interest to this freedome.
A third use may be for instruction, to teach men to try their Interest to this freedom.
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For such men onely are made free, that beleeue in Christ, Iohn 1.12. and resolue to continue in the Word, Iohn 8.31.
For such men only Are made free, that believe in christ, John 1.12. and resolve to continue in the Word, John 8.31.
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and are weary and heauy loaden, Mat. 11.29 and are throughly turned to God, 2. Cor. 3.16, 17.
and Are weary and heavy loaded, Mathew 11.29 and Are thoroughly turned to God, 2. Cor. 3.16, 17.
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Lastly, our Christian liberty may bee a great comfort to our hearts, if we consider seriously the great miseries wee are freed from,
Lastly, our Christian liberty may be a great Comfort to our hearts, if we Consider seriously the great misery's we Are freed from,
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and the great priuiledges we are freed to; and the rather, because our freedome proceedes from the tender mercy of God, Luke 1.78. and was purchased at a deare rate by Christ, 1. Pet. 1.18. and the Patent of it is sealed by the holy Ghost, Eph. 1.13. and also because it is graunted to none, but the sonnes of God. As free ]
and the great privileges we Are freed to; and the rather, Because our freedom proceeds from the tender mercy of God, Lycia 1.78. and was purchased At a deer rate by christ, 1. Pet. 1.18. and the Patent of it is sealed by the holy Ghost, Ephesians 1.13. and also Because it is granted to none, but the Sons of God. As free ]
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(20) doctrine (DIV2)
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These words restraine the grant of our liberty, and shew, that though we bee made truly free by God,
These words restrain the grant of our liberty, and show, that though we be made truly free by God,
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(20) doctrine (DIV2)
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yet in diuers respects wee are but as free, rather like freemen, then so indeed: and so we are but as free, First, in respect of others:
yet in diverse respects we Are but as free, rather like freemen, then so indeed: and so we Are but as free, First, in respect of Others:
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for by the iudgement of others, no freeman can bee knowne infallibly, but onely in the coniecture of charity.
for by the judgement of Others, no freeman can be known infallibly, but only in the conjecture of charity.
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(20) doctrine (DIV2)
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Secondly, in respect of our selues:
Secondly, in respect of our selves:
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and so we are but as free, 1. In respect of the rigour of the Law:
and so we Are but as free, 1. In respect of the rigour of the Law:
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(20) doctrine (DIV2)
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For most Christians, through ignorance and vnbeliefe, liue vnder the bondage of Legall perfection, and so discerne not, that vprightnes in the Gospel is accepted in steade of perfection. 2. In respect of the malediction of the Law,
For most Christians, through ignorance and unbelief, live under the bondage of Legal perfection, and so discern not, that uprightness in the Gospel is accepted in stead of perfection. 2. In respect of the malediction of the Law,
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& so many Christians are but as free, First, because they doubt of Gods fauour.
& so many Christians Are but as free, First, Because they doubt of God's favour.
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(20) doctrine (DIV2)
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Secondly, because though the curse be remoued, yet the things that are cursed, are not remoued:
Secondly, Because though the curse be removed, yet the things that Are cursed, Are not removed:
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(20) doctrine (DIV2)
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for the matter of affliction is still the same, in respect of which, our life may bee said to bee hid with God, Colo. 3.3. 3. In respect of the power of sin.
for the matter of affliction is still the same, in respect of which, our life may be said to be hid with God, Colo 3.3. 3. In respect of the power of since.
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For though the dominion of sinne be taken off:
For though the dominion of sin be taken off:
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(20) doctrine (DIV2)
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yet sinne rebells in the most godly, and many times preuailes in a great degree through their security or infirmities, Rom. 7.
yet sin rebels in the most godly, and many times prevails in a great degree through their security or infirmities, Rom. 7.
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(20) doctrine (DIV2)
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Fourthly, in respect of things indifferent, whether we respect God or our selues:
Fourthly, in respect of things indifferent, whither we respect God or our selves:
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(20) doctrine (DIV2)
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God hath freed vs in respect of right, but restrained vs in respect of vse, by a threefold commandement, viz. of faith:
God hath freed us in respect of right, but restrained us in respect of use, by a threefold Commandment, viz. of faith:
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of charitie, and of obedience to Magistrates.
of charity, and of Obedience to Magistrates.
pp-f n1, cc pp-f n1 p-acp n2.
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The commandement of faith bindes vs not to vse our liberty, vnlesse we be fully perswaded of our right that is in things we may either doe,
The Commandment of faith binds us not to use our liberty, unless we be Fully persuaded of our right that is in things we may either do,
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or omit at our owne pleasures, Rom. 14.6.
or omit At our own pleasures, Rom. 14.6.
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(20) doctrine (DIV2)
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The commandement of charity in things we may either doe or omit at our pleasure, bindes vs not to vse our liberty,
The Commandment of charity in things we may either do or omit At our pleasure, binds us not to use our liberty,
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when the weake brother will bee offended.
when the weak brother will be offended.
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The commandement of obedience bindes vs to submit the vse of things indifferent, to the commandement of the Magistrate;
The Commandment of Obedience binds us to submit the use of things indifferent, to the Commandment of the Magistrate;
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so as if the Magistrate make ordinances about the vse, or restraint of things indifferent, God hath bid vs to obey those ordinances:
so as if the Magistrate make ordinances about the use, or restraint of things indifferent, God hath bid us to obey those ordinances:
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and so, though we be free still in respect of our right, yet we are not now free in respect of the vses of them.
and so, though we be free still in respect of our right, yet we Are not now free in respect of the uses of them.
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Againe, many Christians binde themselues, where God bindeth not;
Again, many Christians bind themselves, where God binds not;
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(20) doctrine (DIV2)
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sometimes by thinking things indifferent to be vnlawfull, and sometimes by thinking themselues free to leaue them, but not to vse them.
sometime by thinking things indifferent to be unlawful, and sometime by thinking themselves free to leave them, but not to use them.
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Lastly, seruile feares doe much darken the glory of Christian liberty in the hearts of many Christians,
Lastly, servile fears do much darken the glory of Christian liberty in the hearts of many Christians,
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whilst through ignorance, or wilfull vnbelief, they trouble themselues with conceits, that God doth not accept their seruice;
while through ignorance, or wilful unbelief, they trouble themselves with conceits, that God does not accept their service;
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or when they admit too much respect & fear of the displeasure of men; or when they vse not the meanes to beare the feare of death in themselues.
or when they admit too much respect & Fear of the displeasure of men; or when they use not the means to bear the Fear of death in themselves.
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Vse. And therefore the vse should bee, to teach Christians so to study the doctrine of Christian liberty,Use. And Therefore the use should be, to teach Christians so to study the Doctrine of Christian liberty,
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and so to attend the informing & reforming of their own hearts, that they may no longer restraine their own liberty in any part of it:
and so to attend the informing & reforming of their own hearts, that they may no longer restrain their own liberty in any part of it:
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and withal since in some things we are not fully freed in this life, they should the more earnestly stire vp themselues to hope for,
and withal since in Some things we Are not Fully freed in this life, they should the more earnestly stir up themselves to hope for,
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and long for that glorious & perfect liberty in heauen, purchased by Iesus Christ. Not vsing your liberty, as a cloak of maliciousnes ]
and long for that glorious & perfect liberty in heaven, purchased by Iesus christ. Not using your liberty, as a cloak of maliciousness ]
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In these words, the Apostle remoues the abuse of their liberty. The word rēdred maliciousnes, signifies vsually any wickednes generally or in general.
In these words, the Apostle removes the abuse of their liberty. The word rendered maliciousness, signifies usually any wickedness generally or in general.
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His drift is to warn them, that they should not any way abuse their liberty, and make it any way a pretence, couer, colour, or meanes of sin, or malice. His drift is to warn them, that they should not any Way abuse their liberty, and make it any Way a pretence, cover, colour, or means of since, or malice.
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but they must fall to their trades, and so set-vp in godlinesse, as they that did imploy all their labour,
but they must fallen to their trades, and so setup in godliness, as they that did employ all their labour,
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Men may vse their liberty, and the doctrine of it, as a cloke of wickednes, taking the word in the generall sense fiue waies.
Men may use their liberty, and the Doctrine of it, as a cloak of wickedness, taking the word in the general sense fiue ways.
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First, when men reiect their liberty, and spurn at it, and trample it vnder feete, as if it were a doctrine of sinning, or made a meanes of sin. First, when men reject their liberty, and spurn At it, and trample it under feet, as if it were a Doctrine of sinning, or made a means of since.
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Thus he that would not eat, did reiect those ceremoniall meates, as very badges of wickednes,
Thus he that would not eat, did reject those ceremonial Meats, as very badges of wickedness,
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and did by that signe iudge of such as did vse them, to bee hypocrites, Rom. 14.3.
and did by that Signen judge of such as did use them, to be Hypocrites, Rom. 14.3.
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(20) doctrine (DIV2)
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as we see now many Christians doe reiect and spurne at the ceremonies imposed, and doe iudge all that vse them, to bee but formall Christians and hypocrites,
as we see now many Christians do reject and spurn At the ceremonies imposed, and do judge all that use them, to be but formal Christians and Hypocrites,
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and such as perswade to the vse of them, to vse such perswasions, but as clokes for their ambition,
and such as persuade to the use of them, to use such persuasions, but as cloaks for their ambition,
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& hope of preferment, how godly soeuer they bee, or how sure soeuer they bee of their lawfull vse of their Christian liberty therein:
& hope of preferment, how godly soever they be, or how sure soever they be of their lawful use of their Christian liberty therein:
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and so this is one way of abusing our liberty, when we throw it away, as if it were a very cloke of maliciousnes.
and so this is one Way of abusing our liberty, when we throw it away, as if it were a very cloak of maliciousness.
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Secondly, when men make a shew, that they are freemen, and yet are in bondage to sin and the world still:
Secondly, when men make a show, that they Are freemen, and yet Are in bondage to since and the world still:
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and thus do all hypocrites sin, that haue a forme of godlines, but deny the power of it;
and thus do all Hypocrites since, that have a Form of godliness, but deny the power of it;
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(20) doctrine (DIV2)
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that seeme as if they were godly, and deuout to Iesus, and yet haue neuer repented of their sinnes, nor forsaken the world:
that seem as if they were godly, and devout to Iesus, and yet have never repented of their Sins, nor forsaken the world:
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such are they, 1. That seeme outwardly godly, and yet liue in some horrible secret abomination,
such Are they, 1. That seem outwardly godly, and yet live in Some horrible secret abomination,
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as either whoredome, or the sinnes of deceit, or any vile affections, Math. 23.27, 28. 2. That doe professe Religion,
as either whoredom, or the Sins of deceit, or any vile affections, Math. 23.27, 28. 2. That do profess Religion,
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and yet liue as vnreformed in the course of their conuersation:
and yet live as unreformed in the course of their Conversation:
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such are they, Isaiah 1. verses 13.16. 3. That though they are not scandalous or iniurious to others,
such Are they, Isaiah 1. Verses 13.16. 3. That though they Are not scandalous or injurious to Others,
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yet they are in bondage to the world, and are intangled either with the cares or losses of life;
yet they Are in bondage to the world, and Are entangled either with the Cares or losses of life;
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as, the conforming themselues to the vanities, and excesses, and fashions of the time, make apparant.
as, the conforming themselves to the vanities, and Excesses, and fashions of the time, make apparent.
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(20) doctrine (DIV2)
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Thirdly, when men rest in the outward shew of liberty, and think it is enough: but this will turne to wickednes.
Thirdly, when men rest in the outward show of liberty, and think it is enough: but this will turn to wickedness.
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It was the manner, when seruants were manumitted and made free, they went with hats; whereas before, while they were bond-men and prentises, they were bare-headed.
It was the manner, when Servants were manumitted and made free, they went with hats; whereas before, while they were bondmen and prentices, they were bareheaded.
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Some think, the Apostle alludes to this:
some think, the Apostle alludes to this:
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and then the sense were, that he would not haue them rest in the bare shew of free-men,
and then the sense were, that he would not have them rest in the bore show of freemen,
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as if it were enough to weare a free-man's hat;
as if it were enough to wear a freeman's hat;
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else, if men rested in the outward signe of free-men, and were idle and vnprofitable, this would be occasion of much wickednes:
Else, if men rested in the outward Signen of freemen, and were idle and unprofitable, this would be occasion of much wickedness:
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for, 1. To shew our selues in the habit of free-men, is not that which God requires,
for, 1. To show our selves in the habit of freemen, is not that which God requires,
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if we imploy not the portion of gifts he hath giuen vs; nay, God will require this vnfruitfulnesse at our hands, as a great offense:
if we employ not the portion of Gifts he hath given us; nay, God will require this unfruitfulness At our hands, as a great offence:
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the shew without substance, is painted wickednes. 2. This resting in the outward form of godliness, may breed a dangerous habit of hypocrisie. 3. Their naturall corruptions still hang vpon them:
the show without substance, is painted wickedness. 2. This resting in the outward from of godliness, may breed a dangerous habit of hypocrisy. 3. Their natural corruptions still hang upon them:
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and then this shew of liberty, is but a cloak to hide them. Fourthly, when men take liberty to sinne, vnder pretense of their Christian liberty.
and then this show of liberty, is but a cloak to hide them. Fourthly, when men take liberty to sin, under pretense of their Christian liberty.
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GOD hath freed vs in Christianity from the ceremonial Law, not from the morall: for, though hee hath deliuered vs from the malediction and raign of the morall Law,
GOD hath freed us in Christianity from the ceremonial Law, not from the moral: for, though he hath Delivered us from the malediction and Reign of the moral Law,
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yet he neuer freed vs from the obedience of the same, Rom. 6.15. Iude 3. And it is manifest, that Christian liberty can giue no toleration to sin:
yet he never freed us from the Obedience of the same, Rom. 6.15. Iude 3. And it is manifest, that Christian liberty can give no toleration to since:
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for, Christ died to free vs from sinne, and not to let vs loose to sinne more freely:
for, christ died to free us from sin, and not to let us lose to sin more freely:
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we were freed from sinne, that we might be seruants to righteousnesse, Rom. 6.18. Besides, God hates sinne by nature, and not by precept onely;
we were freed from sin, that we might be Servants to righteousness, Rom. 6.18. Beside, God hates sin by nature, and not by precept only;
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and therfore God himself can giue no liberty to sinne: God himself cannot dispense with the breach of the Lawes that bee morall in themselues:
and Therefore God himself can give no liberty to sin: God himself cannot dispense with the breach of the Laws that be moral in themselves:
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and such Lawes as bee morall in themselues, I account to be all the ten Commandements, but the fourth.
and such Laws as be moral in themselves, I account to be all the ten commandments, but the fourth.
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The fourth Commandement is morall by precept, not by nature;
The fourth Commandment is moral by precept, not by nature;
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and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath:
and so the Lord of the Sabbath may dispense with the literal breach of the Sabbath:
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but the other nine are simply indispensable. That Abraham was commanded to kill his sonne, was but a Commandement of triall.
but the other nine Are simply indispensable. That Abraham was commanded to kill his son, was but a Commandment of trial.
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And when God willed the Israelites to take the iewels of the Aegyptians, hee did not will them to steal:
And when God willed the Israelites to take the Jewels of the egyptians, he did not will them to steal:
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for, God himself was chief Lord of all the earth, and all things therein; the Aegyptians were but his stewards.
for, God himself was chief Lord of all the earth, and all things therein; the egyptians were but his Stewards.
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Fiftly, when men vse Religion, and their liberty in Christ, of purpose to hide and cloak themselues in the practice of knowne sinnes;
Fifty, when men use Religion, and their liberty in christ, of purpose to hide and cloak themselves in the practice of known Sins;
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as, when Simeon and Leui pretended the necessity of circumcision, to hide their murderous intents:
as, when Simeon and Levi pretended the necessity of circumcision, to hide their murderous intents:
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(20) doctrine (DIV2)
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and Herod pretends his comming to Christ to worship him, and yet intends to kill him:
and Herod pretends his coming to christ to worship him, and yet intends to kill him:
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If he may not haue the seruice of our hearts, hee reiects the seruice of our bodies:
If he may not have the service of our hearts, he rejects the service of our bodies:
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(20) doctrine (DIV2)
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and the Pharises vse and make long praiers, for a pretense to couer their deuouring of widows houses, Luke 20.47.
and the Pharisees use and make long Prayers, for a pretense to cover their devouring of Widows houses, Lycia 20.47.
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And so vnder pretense of giuing to the Priest the free children from relieuing their parents, Mat. 15. And so when men preach Christ, onely to get liuing, 1. Thes. 2.5.
And so under pretense of giving to the Priest the free children from relieving their Parents, Mathew 15. And so when men preach christ, only to get living, 1. Thebes 2.5.
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And so also when men enter into profession of Religion, onely to aduantage themselues in wicked purposes;
And so also when men enter into profession of Religion, only to advantage themselves in wicked Purposes;
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as, to satisfie their lusts, or further their owne carnall desires. Thus, liberty is abused as a cloke of wickednes.
as, to satisfy their Lustiest, or further their own carnal Desires. Thus, liberty is abused as a cloak of wickedness.
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Now, more particularly liberty is abused many times as a cloke of malitiousnes, when Christian liberty, especially in things indifferent, is pretended,
Now, more particularly liberty is abused many times as a cloak of maliciousness, when Christian liberty, especially in things indifferent, is pretended,
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and made a cloke to couer vile malice, or ill affections toward their brethren.
and made a cloak to cover vile malice, or ill affections towards their brothers.
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Now, Christian liberty may be made a cloke of malice in things indifferent, which lie vnder the commandement of the Magistrate, and that two waies.
Now, Christian liberty may be made a cloak of malice in things indifferent, which lie under the Commandment of the Magistrate, and that two ways.
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First, when the authority of the Magistrate is pretended, vrged, and vsed as a meanes to empty mens malice vpon their brethren;
First, when the Authority of the Magistrate is pretended, urged, and used as a means to empty men's malice upon their brothers;
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when they hate them, not because they break mens lawes, but because they keep God's Lawes.
when they hate them, not Because they break men's laws, but Because they keep God's Laws.
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Secondly, and so also on the other hand, Christian liberty is abused as a cloke of malitiousnes,
Secondly, and so also on the other hand, Christian liberty is abused as a cloak of maliciousness,
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when, vnder pretense of liberty by Christ, men refuse to obey the Christian Magistrate in things indifferent:
when, under pretense of liberty by christ, men refuse to obey the Christian Magistrate in things indifferent:
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and this is the main thing intended by the Apostle, in the words of this verse.
and this is the main thing intended by the Apostle, in the words of this verse.
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For, hauing exhorted them to submit themselues to the Ordinances of men, hee brings in these words (as was shewed before) to answere their obiection, that might pretend that they were freed by Christ from all Ceremonies, or Ordinances in things indifferent:
For, having exhorted them to submit themselves to the Ordinances of men, he brings in these words (as was showed before) to answer their objection, that might pretend that they were freed by christ from all Ceremonies, or Ordinances in things indifferent:
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The Apostle answeres, that that were to make their liberty in Christ, to bee a cloke for their maliciousnesse, that is,
The Apostle answers, that that were to make their liberty in christ, to be a cloak for their maliciousness, that is,
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for their ill-affectednesse toward the Magistrate.
for their ill-affectednesse towards the Magistrate.
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Where note by the way, that vpon all pretences to withdraw obedience from the lawes of Magistrates, in things indifferent, is, in Gods account, a sinne of malice;
Where note by the Way, that upon all pretences to withdraw Obedience from the laws of Magistrates, in things indifferent, is, in God's account, a sin of malice;
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partly, because God reckons it as hateful as malice, and partly, because it flowes vsually from a heart that is not well-affected vnto the Magistrate,
partly, Because God reckons it as hateful as malice, and partly, Because it flows usually from a heart that is not Well-affected unto the Magistrate,
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but some way is wanting in that harty respect ought to be borne to the Magistrate.
but Some Way is wanting in that hearty respect ought to be born to the Magistrate.
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Secondly, in things indifferent, that are left free to vse, or not to vse;
Secondly, in things indifferent, that Are left free to use, or not to use;
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and so Christian liberty is abused, when it is vrged to defend such things as are scandalous,
and so Christian liberty is abused, when it is urged to defend such things as Are scandalous,
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and this is that which the Apostles, in other Scripture, so much vrge, when they write of offending the weak brother.
and this is that which the Apostles, in other Scripture, so much urge, when they write of offending the weak brother.
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Thirdly, in things indifferent, whether free, or vnder the Ordinances of men. There bee cases wherein Christian libertie may bee vilely abused:
Thirdly, in things indifferent, whither free, or under the Ordinances of men. There be cases wherein Christian liberty may be vilely abused:
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As, 1. When things indifferent are vrged as matters of necessity, and with opinion of holinesse and merit, Gal. 5.1, 2. 2. When Christians doe bite and deuoure one another by quarrelling, censuring, back-biting one another,
As, 1. When things indifferent Are urged as matters of necessity, and with opinion of holiness and merit, Gal. 5.1, 2. 2. When Christians do bite and devour one Another by quarreling, censuring, backbiting one Another,
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and make diuisions about these things;
and make divisions about these things;
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this is a reciprocall abuse about these things of Christian liberty and zeale ill spent, seeing brotherly loue is the fulfilling of the Law, &c. Galat. 5.13, 14, 15. and the Kingdome of God stands not in garments, gestures, meate and drinke;
this is a reciprocal abuse about these things of Christian liberty and zeal ill spent, seeing brotherly love is the fulfilling of the Law, etc. Galatians 5.13, 14, 15. and the Kingdom of God Stands not in garments, gestures, meat and drink;
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but in righteousnesse, power, and ioy in the holy Ghost, Romanes 14.17. As the seruants of God. ]
but in righteousness, power, and joy in the holy Ghost, Romans 14.17. As the Servants of God. ]
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These words are the reason, why Christians must not neglect their obedience vnto the Magistrate, nor abuse their liberty to licenciousnesse, or maliciousnesse:
These words Are the reason, why Christians must not neglect their Obedience unto the Magistrate, nor abuse their liberty to licentiousness, or maliciousness:
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For, though they be free by Iesus Christ, yet they are entertained by God still in the nature of seruants,
For, though they be free by Iesus christ, yet they Are entertained by God still in the nature of Servants,
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and so, are bound to do what he commands, and hee doth command them to submit themselues to the Ordinances of the Magistrate.
and so, Are bound to do what he commands, and he does command them to submit themselves to the Ordinances of the Magistrate.
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For matter of Doctrine, two things may be heer noted:
For matter of Doctrine, two things may be her noted:
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Doct. 1. God entertaynes none by Iesus Christ, but he takes them bound to be his seruants.Doct. 1. God entertains none by Iesus christ, but he Takes them bound to be his Servants.
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All God's people are God's seruants.
All God's people Are God's Servants.
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And thus it is with men, not onely in the new Testament, but was so alwaies before:
And thus it is with men, not only in the new Testament, but was so always before:
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Thus Abraham, Iob, Moses, and Dauid, are called God's seruants. Vse. The vse should be for instruction diuersly.
Thus Abraham, Job, Moses, and David, Are called God's Servants. Use. The use should be for instruction diversely.
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First, seeing we are God's seruants, wee should make Conscience of it to do his worke:
First, seeing we Are God's Servants, we should make Conscience of it to do his work:
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he hath by the Gospell hired vs to that end, to imploy our selues in the workes of righteousnesse, mercy, and piety, Tit. 2.12.
he hath by the Gospel hired us to that end, to employ our selves in the works of righteousness, mercy, and piety, Tit. 2.12.
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Secondly, since we belong to God, who is so great a Master, we should not onely doe his worke, Secondly, since we belong to God, who is so great a Master, we should not only do his work,
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but do it in such a manner as becomes the seruants of the King of all kings:
but do it in such a manner as becomes the Servants of the King of all Kings:
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God's seruants should serue him, 1. Reuerently, and with feare and trembling, we must humble our selues to walke with God, Psal. 2.11. Mic. 6.7. 2. Zealously:
God's Servants should serve him, 1. Reverently, and with Fear and trembling, we must humble our selves to walk with God, Psalm 2.11. Mic. 6.7. 2. Zealously:
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we should be zealous about this worke, and so we should do it readily.
we should be zealous about this work, and so we should do it readily.
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It is a shame for vs to bee dull, and carelesse, and prone to shifts and excuses;
It is a shame for us to be dull, and careless, and prove to shifts and excuses;
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the Centurions seruants goe, when hee bids them, and come, when he calls for them, and do this when he requires it;
the Centurions Servants go, when he bids them, and come, when he calls for them, and do this when he requires it;
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and our zeal should bee shewne by our cheerefulness, and willingness:
and our zeal should be shown by our cheerefulness, and willingness:
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God's people should be a willing people, and our hearts should be full of desires, aboue all things, to approue our selues to God:
God's people should be a willing people, and our hearts should be full of Desires, above all things, to approve our selves to God:
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we should make it appeare, that we not onely are his seruants, but loue to be his seruants, Isaiah 56.7. and in matters of his worship, or the meanes, thereof;
we should make it appear, that we not only Are his Servants, but love to be his Servants, Isaiah 56.7. and in matters of his worship, or the means, thereof;
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the zeale of his House should eate vs vp. 3. Wisely and discreetely. Kings get the wisest men they can light vpon, to serue before them:
the zeal of his House should eat us up. 3. Wisely and discreetly. Kings get the Wisest men they can Light upon, to serve before them:
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and therefore the King of all kings will not be serued with fooles.
and Therefore the King of all Kings will not be served with Fools.
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Since we serue GOD, we should be circumspect, and be sure we vnderstand what the will of God is, Eph. 5.15, 16. And therefore wee haue need to pray with Dauid, that God would giue vs true vnderstanding hearts to search his Law, Psalm 119.124. 4. Sincerely, Iosh. 24 ▪ 14. And this sincerity in God's work, wee should shew fiue waies.
Since we serve GOD, we should be circumspect, and be sure we understand what the will of God is, Ephesians 5.15, 16. And Therefore we have need to pray with David, that God would give us true understanding hearts to search his Law, Psalm 119.124. 4. Sincerely, Joshua 24 ▪ 14. And this sincerity in God's work, we should show fiue ways.
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First, in seeking none but him, Deut. 6.13. Wee must not be the seruants of men, 1. Cor. 7.23. to satisfie mens humours, or stand-vpon their liking or disliking.
First, in seeking none but him, Deuteronomy 6.13. we must not be the Servants of men, 1. Cor. 7.23. to satisfy men's humours, or stand-upon their liking or disliking.
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Wee may not serue Mammon in our owne lusts. No man can serue two Masters. God refuseth vs for his seruants, if we serue riches, Luke 16.13.
we may not serve Mammon in our own Lustiest. No man can serve two Masters. God Refuseth us for his Servants, if we serve riches, Lycia 16.13.
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Secondly, we should shew our sincerity, in obeying him in all things:
Secondly, we should show our sincerity, in obeying him in all things:
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there is no work hee requires, that we should think our selues too good to do it:
there is no work he requires, that we should think our selves too good to do it:
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we must not dare to neglect any thing he requires. They are none of God's seruants, that will do onely what they list in Religion.
we must not Dare to neglect any thing he requires. They Are none of God's Servants, that will do only what they list in Religion.
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Thirdly, we should shew it, in dooing all things that may bee best for his aduantage, seeking his glory in all things, 1. Cor. 10.31. We must not seek our owne praise or profit, but his whom we serue.
Thirdly, we should show it, in doing all things that may be best for his advantage, seeking his glory in all things, 1. Cor. 10.31. We must not seek our own praise or profit, but his whom we serve.
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Fourthly, by dooing his will indeed, without dissimulation, 1. Chron. 28.9. Fiftly, in newnes of spirit, bringing new hearts to his work, not trusting the old man to do any worke for God, Rom. 7.6. 5. We must doo his work constantly.
Fourthly, by doing his will indeed, without dissimulation, 1. Chronicles 28.9. Fifty, in newness of Spirit, bringing new hearts to his work, not trusting the old man to do any work for God, Rom. 7.6. 5. We must do his work constantly.
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A seruant is not he, that doth a daies work and so is gon; but hee that works all the yeer:
A servant is not he, that does a days work and so is gone; but he that works all the year:
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nor hath God any seruants that hee hires not by life. Hee hath none from yeer to yeer, Psalm 119.17. Wee must finish his work, and neuer giue-ouer, till wee fulfill the task appointed vs, Luke •. 74. Reu. 7.17. 6. We must serue him with our spirits:
nor hath God any Servants that he hires not by life. He hath none from year to year, Psalm 119.17. we must finish his work, and never give-over, till we fulfil the task appointed us, Lycia •. 74. Reu. 7.17. 6. We must serve him with our spirits:
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we must serue him with all our hearts, and all our soules, Deut. 10.12. Philip. 3.3. 7. Confidently.
we must serve him with all our hearts, and all our Souls, Deuteronomy 10.12. Philip. 3.3. 7. Confidently.
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(20) doctrine (DIV2)
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Seruants to ill or poor masters, are fain to trust them for diet and wages:
Servants to ill or poor Masters, Are fain to trust them for diet and wages:
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(20) doctrine (DIV2)
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how much more should wee relie vpon God, and commit our selues wholly to him, taking no care but onely to doo his work, leauing all the rest to him? Esay 43.11. 8. With one shoulder, or with one consent:
how much more should we rely upon God, and commit our selves wholly to him, taking no care but only to do his work, leaving all the rest to him? Isaiah 43.11. 8. With one shoulder, or with one consent:
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(20) doctrine (DIV2)
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they must agree one with another, Zephany 3.9. 9. With all modesty, Acts 20.19. without pride, or self-conceits, or conceitednes;
they must agree one with Another, Zephany 3.9. 9. With all modesty, Acts 20.19. without pride, or self-conceits, or conceitedness;
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(20) doctrine (DIV2)
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acknowledging, that, when we haue done all, wee are vnprofitable seruants, Luke 17.10. and with sorrow for our failings, Acts 20. Luke 15.29. and the rather, because God can finde faults in his best seruants, Iob 4.18.
acknowledging, that, when we have done all, we Are unprofitable Servants, Lycia 17.10. and with sorrow for our failings, Acts 20. Lycia 15.29. and the rather, Because God can find Faults in his best Servants, Job 4.18.
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(20) doctrine (DIV2)
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Vse 3. Thirdly, since God's people are God's seruants, they should learn, in all places to stand for the honour and glory of their Master,Use 3. Thirdly, since God's people Are God's Servants, they should Learn, in all places to stand for the honour and glory of their Master,
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(20) doctrine (DIV2)
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and not suffer God to bee dishonoured by the seruants of a strange god. Lastly, since all God's people are his seruants, and do his work;
and not suffer God to be dishonoured by the Servants of a strange god. Lastly, since all God's people Are his Servants, and do his work;
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(20) doctrine (DIV2)
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it serues for the discouery of the miserable condition of multitudes in the visible Church, who are heerby proued not to bee God's people,
it serves for the discovery of the miserable condition of Multitudes in the visible Church, who Are hereby proved not to be God's people,
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(20) doctrine (DIV2)
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because they are not God's seruants.
Because they Are not God's Servants.
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(20) doctrine (DIV2)
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And so these sorts of men following, are reiected as none of Gods people, because they are none of his seruants.
And so these sorts of men following, Are rejected as none of God's people, Because they Are none of his Servants.
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(20) doctrine (DIV2)
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First, all prophane persons, that aske what profit it is to serue God, Iob 21.15. Malac. 3.15. and serue their owne lusts, Math. 24.49.
First, all profane Persons, that ask what profit it is to serve God, Job 21.15. Malachi 3.15. and serve their own Lustiest, Math. 24.49.
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(20) doctrine (DIV2)
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Secondly, all worldlings, that worke about nothing more then he things of this life, Luke 16.13.
Secondly, all worldlings, that work about nothing more then he things of this life, Lycia 16.13.
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(20) doctrine (DIV2)
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Thirdly, all vnprofitable Christians, that liue and doe no good, will doe no work, but spend their daies in spirituall idlenes,
Thirdly, all unprofitable Christians, that live and do no good, will do no work, but spend their days in spiritual idleness,
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(20) doctrine (DIV2)
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and vnfruitfulnes, making no conscience of the meanes, or opportunities of wel-doing, Math. 25.26, 28.
and unfruitfulness, making no conscience of the means, or opportunities of welldoing, Math. 25.26, 28.
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(20) doctrine (DIV2)
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Fourthly, all backward and dull Christians, to whom it seemes euill to serue the Lord, that account all religious duties to be tedious & irksome,
Fourthly, all backward and dull Christians, to whom it seems evil to serve the Lord, that account all religious duties to be tedious & irksome,
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(20) doctrine (DIV2)
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and neuer from their hearts consent to obey:
and never from their hearts consent to obey:
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(20) doctrine (DIV2)
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but doe what they doe, vpon compulsion from the lawes of men, or feare of shame, &c. They are Gods seruants no otherwise then the diuell is. but do what they do, upon compulsion from the laws of men, or Fear of shame, etc. They Are God's Servants not otherwise then the Devil is.
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(20) doctrine (DIV2)
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For the diuell is forced to doe God some worke sometimes, but it is alwaies against his will, that God hath any glory by it.
For the Devil is forced to do God Some work sometime, but it is always against his will, that God hath any glory by it.
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(20) doctrine (DIV2)
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Fiftly, all ignorant Christians, that are so farre from doing good workes, that they vnderstand not Gods will,
Fifty, all ignorant Christians, that Are so Far from doing good works, that they understand not God's will,
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(20) doctrine (DIV2)
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Sixtly, all hypocrites, that haue the forme of godlines, but deny the power thereof, promise to doe much worke, but do it not.
Sixty, all Hypocrites, that have the Form of godliness, but deny the power thereof, promise to do much work, but do it not.
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(20) doctrine (DIV2)
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These (especially, so many of them as know their Masters will, and doe it not) shall one day feele the weight of Gods hand.
These (especially, so many of them as know their Masters will, and do it not) shall one day feel the weight of God's hand.
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(20) doctrine (DIV2)
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Seuenthly, all quarelsome & contentious Christians, that make diuision, and cause offences contrary to the doctrine of Gods Word.
Seuenthly, all quarrelsome & contentious Christians, that make division, and cause offences contrary to the Doctrine of God's Word.
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(20) doctrine (DIV2)
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These, the Apostle saith, serue not the Lord Iesus, but their own belly, and by smooth pretences deceiue the simple ▪ Rom. 16.18.
These, the Apostle Says, serve not the Lord Iesus, but their own belly, and by smooth pretences deceive the simple ▪ Rom. 16.18.
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(20) doctrine (DIV2)
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Vse. 4. Lastly, since Gods people are Gods seruants, they are to bee much reproued, that take liberty to iudge and censure other men for infirmities, or things doubtfull or indifferent:Use. 4. Lastly, since God's people Are God's Servants, they Are to be much reproved, that take liberty to judge and censure other men for infirmities, or things doubtful or indifferent:
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(20) doctrine (DIV2)
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for what haue they to doe to iudge anothers seruant? They are Gods seruants,
for what have they to do to judge another's servant? They Are God's Servants,
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(20) doctrine (DIV2)
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and must make their reckoning to him, and therefore stand or fall to their owne Master. Thus of the first doctrine.
and must make their reckoning to him, and Therefore stand or fallen to their own Master. Thus of the First Doctrine.
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(20) doctrine (DIV2)
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Doct. 2. Secondly, we may hence learne, that it is an excellent freedome to be Gods seruant.Doct. 2. Secondly, we may hence Learn, that it is an excellent freedom to be God's servant.
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(20) doctrine (DIV2)
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They are all freemen that serue God, as the coherence shewes.
They Are all freemen that serve God, as the coherence shows.
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(20) doctrine (DIV2)
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No freemen can enioy better priuiledges then Gods seruants doe, and neuer were there any seruants that enioyed such prerogatiues as Gods seruants doe;
No freemen can enjoy better privileges then God's Servants do, and never were there any Servants that enjoyed such prerogatives as God's Servants do;
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(20) doctrine (DIV2)
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and this may appeare many waies: for, First, all sorts of men are Gods seruants. All his subiects are his seruants, Psal. 135.14. yea all his sonnes are seruants:
and this may appear many ways: for, First, all sorts of men Are God's Servants. All his Subjects Are his Servants, Psalm 135.14. yea all his Sons Are Servants:
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(20) doctrine (DIV2)
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yea Christ himselfe, Esay. 42. all his elect are seruants, yea his friends are his seruants ▪ so Abraham, that had the honour to bee the friend of God, accounted it no desparagement to bee Gods seruant:
yea christ himself, Isaiah. 42. all his elect Are Servants, yea his Friends Are his Servants ▪ so Abraham, that had the honour to be the friend of God, accounted it no desparagement to be God's servant:
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(20) doctrine (DIV2)
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the Kings of the earth accounted it to bee the best part of their title, to bee Gods seruants, Psal. 36.1. All which proues, that it is a most free and honourable estate to be seruant vnto God:
the Kings of the earth accounted it to be the best part of their title, to be God's Servants, Psalm 36.1. All which Proves, that it is a most free and honourable estate to be servant unto God:
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(20) doctrine (DIV2)
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else those eminent persons would neuer haue sought them out such a seruice:
Else those eminent Persons would never have sought them out such a service:
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(20) doctrine (DIV2)
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and this is the more euident, because God accepteth not of persons, but the poorest Christian may bee as well intertained of God,
and this is the more evident, Because God Accepteth not of Persons, but the Poorest Christian may be as well entertained of God,
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(20) doctrine (DIV2)
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as any of those States, Gal. 3.28. Col. 3.11.
as any of those States, Gal. 3.28. Col. 3.11.
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(20) doctrine (DIV2)
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Secondly, Gods seruice may become any freeman in the world, if we consider, what kinde of intertainment God giues his seruants. For,
Secondly, God's service may become any freeman in the world, if we Consider, what kind of entertainment God gives his Servants. For,
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(20) doctrine (DIV2)
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First, all his worke is faire work.
First, all his work is fair work.
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(20) doctrine (DIV2)
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It is no disgrace for any man to doe it, and hee requires no more of the meanest seruant hee hath,
It is no disgrace for any man to do it, and he requires no more of the Meanest servant he hath,
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(20) doctrine (DIV2)
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then hee doth of the greatest Prince on earth, after he hath retained him to be his seruant.
then he does of the greatest Prince on earth, After he hath retained him to be his servant.
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(20) doctrine (DIV2)
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Secondly, if it fall out, that they endure any hardship, or be put to beare any inconuenience;
Secondly, if it fallen out, that they endure any hardship, or be put to bear any inconvenience;
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(20) doctrine (DIV2)
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it is no more then what the Master himselfe doth, or hath endured, Math. 10.25.
it is no more then what the Master himself does, or hath endured, Math. 10.25.
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(20) doctrine (DIV2)
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Thirdly, and that the difficulty of this worke may not dismay thee, he powres out his owne spirit vpon his seruants, Ioel. 2.29.
Thirdly, and that the difficulty of this work may not dismay thee, he Powers out his own Spirit upon his Servants, Joel 2.29.
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(20) doctrine (DIV2)
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and guides them so, that in effect hee doth all their worke for them, Esaiah 26. Psal. 90.
and guides them so, that in Effect he does all their work for them, Isaiah 26. Psalm 90.
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(20) doctrine (DIV2)
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Fourthly, when they endeuour themselues to doe his worke in sincerity, he accepts their seruice maruelous graciously, hee is so well pleased with them, that his countenance doth shine vpon them, Psal. 31.16. yea he boasts of their seruice, Iob 1.8. and 2.3. Fiftly, if through ignorance or infirmity they misse it sometimes, and so marre his work;
Fourthly, when they endeavour themselves to do his work in sincerity, he accepts their service marvelous graciously, he is so well pleased with them, that his countenance does shine upon them, Psalm 31.16. yea he boasts of their service, Job 1.8. and 2.3. Fifty, if through ignorance or infirmity they miss it sometime, and so mar his work;
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(20) doctrine (DIV2)
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if they but come to him, and confesse it, hee is ready and easie to forgiue,
if they but come to him, and confess it, he is ready and easy to forgive,
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(20) doctrine (DIV2)
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and plentious in mercy, Psalm 86.4, 5. Esay 44.20, 21. Mal. 3.17. Sixtly, no men are kept and entertained more comfortably than they are:
and plenteous in mercy, Psalm 86.4, 5. Isaiah 44.20, 21. Malachi 3.17. Sixty, no men Are kept and entertained more comfortably than they Are:
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(20) doctrine (DIV2)
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hee doth not onely finde them food, but giues them gladnes of heart;
he does not only find them food, but gives them gladness of heart;
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(20) doctrine (DIV2)
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where a thousand of other men, that haue meanes enough, haue so many sorrows among, that they bear their names as a very curse, Esay 65.13, 14. Seuenthly, if by wilfull ignorance or carelesnes they offend him, yet hee will correct in measure, Ier. 30.10, 11. and will quickly repent himself of his Iudgement concerning them, Psalm 135.14.
where a thousand of other men, that have means enough, have so many sorrows among, that they bear their names as a very curse, Isaiah 65.13, 14. Seuenthly, if by wilful ignorance or carelessness they offend him, yet he will correct in measure, Jeremiah 30.10, 11. and will quickly Repent himself of his Judgement Concerning them, Psalm 135.14.
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(20) doctrine (DIV2)
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Hee neuer puts away any seruants, Esay 41.8, 9. If they should at any time runne away,
He never puts away any Servants, Isaiah 41.8, 9. If they should At any time run away,
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(20) doctrine (DIV2)
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and be lost, he will neuer cease seeking them, till hee finde them, and bring them home again, Psalm 119. vlt.
and be lost, he will never cease seeking them, till he find them, and bring them home again, Psalm 119. Ult.
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(20) doctrine (DIV2)
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Eightthly, he giues great wages, none like him: all his seruants haue a great reward, Psalm 19.11.
Eighthly, he gives great wages, none like him: all his Servants have a great reward, Psalm 19.11.
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(20) doctrine (DIV2)
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And in the end he bestowes vpon them great inheritances, besides what free-holds he bestowes vpon them in this life, Psalm 126.22. 1. Pet. 1.3. Ninthly, hee takes pleasure in the prosperity of his seruants, Psalm 35.27. It is a ioy to him, when they doo well, and thriue.
And in the end he bestows upon them great inheritances, beside what freeholds he bestows upon them in this life, Psalm 126.22. 1. Pet. 1.3. Ninthly, he Takes pleasure in the Prosperity of his Servants, Psalm 35.27. It is a joy to him, when they do well, and thrive.
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(20) doctrine (DIV2)
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Tenthly, besides what they get for themselues, they get great sutes for others also: they beg many a pardon, and obtain any of them, yea, great sutes, Iob 40.5. Iohn 15.15, 16. Eleuenthly, when any thing ailes them, his mercifull kindnes is a wonderfull comfort to them, Psalm 119.70.
Tenthly, beside what they get for themselves, they get great suits for Others also: they beg many a pardon, and obtain any of them, yea, great suits, Job 40.5. John 15.15, 16. Eleventhly, when any thing ails them, his merciful kindness is a wonderful Comfort to them, Psalm 119.70.
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(20) doctrine (DIV2)
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And if they should fall into danger in respect of the debts of other men, God becomes surety for them,
And if they should fallen into danger in respect of the debts of other men, God becomes surety for them,
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so they stand bound, in the common obligation, to do God's seruice as they are men;
so they stand bound, in the Common obligation, to do God's service as they Are men;
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(22) doctrine (DIV2)
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and sees all discharged, Psalm 119. verse 122. Twelfthly, no men haue such protections. Their aduersaries are sure to come to confusion:
and sees all discharged, Psalm 119. verse 122. Twelfthly, no men have such protections. Their Adversaries Are sure to come to confusion:
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the men that striue with them, shall certainly perish, Esay 41.11, 12, &c. The hand of the Lord shall bee knowne towards his seruants,
the men that strive with them, shall Certainly perish, Isaiah 41.11, 12, etc. The hand of the Lord shall be known towards his Servants,
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and his indignation towards his and their enemies, Esay 66.14. Thirteenthly, they shall not lose what they haue wrought, but God will establish their work:
and his Indignation towards his and their enemies, Isaiah 66.14. Thirteenthly, they shall not loose what they have wrought, but God will establish their work:
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hee will neuer forget them, and their works shall bee had in euerlasting remembrance, Esay 44.20. Psalm 90.16, 17.
he will never forget them, and their works shall be had in everlasting remembrance, Isaiah 44.20. Psalm 90.16, 17.
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(20) doctrine (DIV2)
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Lastly, God doth not onely thus extraordinarily prouide for his seruants, but hee takes order, and prouides also for the seed of his seruants;
Lastly, God does not only thus extraordinarily provide for his Servants, but he Takes order, and provides also for the seed of his Servants;
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(20) doctrine (DIV2)
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which, few or none of worldly masters doo, Psalm 69.37. Vses. The vse should be threefold.
which, few or none of worldly Masters do, Psalm 69.37. Uses. The use should be threefold.
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(20) doctrine (DIV2)
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First, it should teach Christians to liue with contentation, and in all things to giue thanks,
First, it should teach Christians to live with contentation, and in all things to give thanks,
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and to say alwaies with Dauid, O Lord, thou hast dealt well with thy seruant according to thy Word, Psalm 119.65.
and to say always with David, Oh Lord, thou hast dealt well with thy servant according to thy Word, Psalm 119.65.
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Secondly, it should make them take great delight to doo his work: they should loue to bee seruants to such a Master, Esay 56.6.
Secondly, it should make them take great delight to do his work: they should love to be Servants to such a Master, Isaiah 56.6.
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Thirdly, they should euery where speak of Gods praises, that entertaines them so gratiously:
Thirdly, they should every where speak of God's praises, that entertains them so graciously:
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they should open their mouthes all the day long with the praises of such a Master, Psalm 134.1. and 135.1.
they should open their mouths all the day long with the praises of such a Master, Psalm 134.1. and 135.1.
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(20) doctrine (DIV2)
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Verse 17. Honour all men: loue the brother-hood: feare God: honour the King. THese words are the conclusion of his exhortation to Subiects.Verse 17. Honour all men: love the brotherhood: Fear God: honour the King. THese words Are the conclusion of his exhortation to Subjects.
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Wherein the Apostle doth not onely repeat the substance of a Subiect's duty to his Soueraigne;
Wherein the Apostle does not only repeat the substance of a Subject's duty to his Sovereign;
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but withall, doth summarily commend vnto them the description of an absolute Subiect or Citizen in all his relations,
but withal, does summarily commend unto them the description of an absolute Subject or Citizen in all his relations,
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and tells them in a few words, what would make a Christian, liuing in humane societies, eminent for exactnes of his behauiour:
and tells them in a few words, what would make a Christian, living in humane societies, eminent for exactness of his behaviour:
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for he, in these words, forms him in his carriage to all men, to good men, to God, and to the King. And so his Charge enioins, First, courtesie to all men. Secondly, charity to godly men. Thirdly, piety to God. Fourthly, loyalty to the King. Honour all men. ]
for he, in these words, forms him in his carriage to all men, to good men, to God, and to the King. And so his Charge enjoins, First, courtesy to all men. Secondly, charity to godly men. Thirdly, piety to God. Fourthly, loyalty to the King. Honour all men. ]
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(21) doctrine (DIV2)
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The first thing that the Apostle would haue a Christian that liues in humane societies look to, is, a right behauiour of himself toward all men, that is, toward the multitude in generall;
The First thing that the Apostle would have a Christian that lives in humane societies look to, is, a right behaviour of himself towards all men, that is, towards the multitude in general;
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not because that is his greatest care, or the greatest part of his care and duty,
not Because that is his greatest care, or the greatest part of his care and duty,
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•he persons to whom they must thus submit themselues follow:
•he Persons to whom they must thus submit themselves follow:
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but because the greatest offense many times arises from the neglect of his outward carriage towards all sorts of men,
but Because the greatest offence many times arises from the neglect of his outward carriage towards all sorts of men,
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(21) doctrine (DIV2)
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& because Christians are vsually faulty, in not watching ouer their waies heerin.
& Because Christians Are usually faulty, in not watching over their ways herein.
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By all men ▪ he means the generall body of societies where wee liue, euen all sorts of men, good and bad;
By all men ▪ he means the general body of societies where we live, even all sorts of men, good and bad;
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(21) doctrine (DIV2)
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whether religious or prophane, friends or enemies, acquaintance or strangers; nor ought they to be scrupulous of giuing honour to wicked men:
whither religious or profane, Friends or enemies, acquaintance or Strangers; nor ought they to be scrupulous of giving honour to wicked men:
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for, though many men or women, in the places where we liue, may & ought to be contemned for the wickednes of their liues;
for, though many men or women, in the places where we live, may & ought to be contemned for the wickedness of their lives;
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yet there are none so vile, but there are some grounds of honour in them, either in respect of some remainder of God's Image in them, some gifts worthy praise,
yet there Are none so vile, but there Are Some grounds of honour in them, either in respect of Some remainder of God's Image in them, Some Gifts worthy praise,
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or some place of eminence or authority, or some outward blessings, in which they excell others;
or Some place of eminence or Authority, or Some outward blessings, in which they excel Others;
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as, riches, birth, strength, valour, or the like.
as, riches, birth, strength, valour, or the like.
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(21) doctrine (DIV2)
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Now, Christians haue diuers waies, by which they may expresse this generall honour to all sorts of men. First, in their salutation.
Now, Christians have diverse ways, by which they may express this general honour to all sorts of men. First, in their salutation.
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It is a very comely thing in Christians, to salute willingly, and in words, and in gesture to shew ciuill respect, euen to wicked men:
It is a very comely thing in Christians, to salute willingly, and in words, and in gesture to show civil respect, even to wicked men:
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Abrahams behauiour towards the Hittites, may shame the most Christians, Gen. 23.7, 12, &c. Yea the very Hittites themselues may teach them good manners in this kind. Secondly, in their communication:Abrahams behaviour towards the Hittites, may shame the most Christians, Gen. 23.7, 12, etc. Yea the very Hittites themselves may teach them good manners in this kind. Secondly, in their communication:
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and so it is an excellent rule giuen by Salomon, that a man should consider to speak, what is acceptable,
and so it is an excellent Rule given by Solomon, that a man should Consider to speak, what is acceptable,
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and auoid, what may irritate, Pro. 10.32, 13. and 15.23. Thirdly, in their conuersation:
and avoid, what may irritate, Pro 10.32, 13. and 15.23. Thirdly, in their Conversation:
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and so they should shew a worthy respect of such among whom they liue, if they looke to these rules. 1. To auoid those persons,
and so they should show a worthy respect of such among whom they live, if they look to these rules. 1. To avoid those Persons,
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or things may bring trouble, or wrongs, or offence to the multitude.
or things may bring trouble, or wrongs, or offence to the multitude.
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And this they shall doe, if they striue to liue without offence themselues, 1. Cor. 10.30. and do shame the company in respect of talebearers, Pro. 15.3. and 20.19. Leuit. 19.16. and such as cause diuisions, and offences amongst men, Romans 16.17. and that they doe not vilify any rashly, either by reproaching them for outward defects;
And this they shall do, if they strive to live without offence themselves, 1. Cor. 10.30. and do shame the company in respect of talebearers, Pro 15.3. and 20.19. Levites 19.16. and such as cause divisions, and offences among men, Romans 16.17. and that they do not vilify any rashly, either by reproaching them for outward defects;
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and so they must not curse the deafe, Leuit. 19.14. or by peremptory iudging of the finall estate of the soules of men, especially about doubtfull or indifferent actions of men, 1. Cor. 5.10.
and so they must not curse the deaf, Levites 19.14. or by peremptory judging of the final estate of the Souls of men, especially about doubtful or indifferent actions of men, 1. Cor. 5.10.
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Now our gifts are either spirituall, or outward gifts. First, spirituall gifts are, knowledge, vtterance, praier, or the like.
Now our Gifts Are either spiritual, or outward Gifts. First, spiritual Gifts Are, knowledge, utterance, prayer, or the like.
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(21) doctrine (DIV2)
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Iam. 3.17. 2. To shew all meekenes and gentlenes to all men, striuing to bee soft and amiable in all their occasions of conuersing, Titus 3.1, 2. Iam. 3, 17. studying to be quiet,Iam. 3.17. 2. To show all meekness and gentleness to all men, striving to be soft and amiable in all their occasions of conversing, Titus 3.1, 2. Iam. 3, 17. studying to be quiet,
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and to meddle with their owne busines, 1. Thes. 4.12. following peace towards all men, Heb. 12.14. Rom. 12.19. Onely in this generall respectiue behauiour towards all sorts of men, Christians must looke to two rules.
and to meddle with their own business, 1. Thebes 4.12. following peace towards all men, Hebrew 12.14. Rom. 12.19. Only in this general respective behaviour towards all sorts of men, Christians must look to two rules.
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First, the one is, that they neuer iustify the wicked, nor condemne the righteous, Prou. 17.15.
First, the one is, that they never justify the wicked, nor condemn the righteous, Prou. 17.15.
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Secondly, the other is, that by needless society they make not themselues companions with open euill doers, Psal. 1.1. Loue the Brother-hood. ]
Secondly, the other is, that by needless society they make not themselves Sodales with open evil doers, Psalm 1.1. Love the Brotherhood. ]
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The second thing requisite to the framing of a compleat citizen, or subiect, is the soundnes of his affection or carriage towards such,
The second thing requisite to the framing of a complete citizen, or Subject, is the soundness of his affection or carriage towards such,
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as be religious in the Common-weale where hee liues.
as be religious in the Commonweal where he lives.
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The brother-hood is the society, or company of so many as are true Christians in the place of a mans aboade or acquaintance:
The brotherhood is the society, or company of so many as Are true Christians in the place of a men abode or acquaintance:
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that which is required, is, that howsoeuer we should shew a generall respect of all sorts of men, to carry our selues fairely towards them:
that which is required, is, that howsoever we should show a general respect of all sorts of men, to carry our selves fairly towards them:
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yet we should in a speciall manner set our loue vpon such, as bee religious persons,
yet we should in a special manner Set our love upon such, as be religious Persons,
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and should shew vpon all occasions, that we do honor & affect them as hartily,
and should show upon all occasions, that we do honour & affect them as heartily,
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and as tenderly, as if they were our very brethren in the flesh, or rather more stricter, in that they are allied vnto vs in a far greater,
and as tenderly, as if they were our very brothers in the Flesh, or rather more Stricter, in that they Are allied unto us in a Far greater,
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and better bond, then that naturall consanguinity.
and better bound, then that natural consanguinity.
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This is that, which is also earnestly required, and vrged in other Scriptures, as Rom. 10.12. Heb. 13.1. 1. Pet. 1.22. Iohn 13.34. Ephes. 2.5.
This is that, which is also earnestly required, and urged in other Scriptures, as Rom. 10.12. Hebrew 13.1. 1. Pet. 1.22. John 13.34. Ephesians 2.5.
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Now, this loue to the godly of our acquaintance, wee should shew diuers waies. First, by making choise of them, as the onely companions of our liues, Phil. 1.5. All our delight should bee in them, Psal. 16.3.
Now, this love to the godly of our acquaintance, we should show diverse ways. First, by making choice of them, as the only Sodales of our lives, Philip 1.5. All our delight should be in them, Psalm 16.3.
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And so we should receiue them, and intreat them, as Christ receiued vs to Glory, that is, freely,
And so we should receive them, and entreat them, as christ received us to Glory, that is, freely,
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and with all hartines of affection, thinking nothing too deare for them, Rom. 15.7. 1. Pet. 4.9. This is the noblest kind of hospitality:
and with all hartines of affection, thinking nothing too deer for them, Rom. 15.7. 1. Pet. 4.9. This is the Noblest kind of hospitality:
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no fellowship like the brotherly society of true Christians, so it bee without dissimulation, and constant, Rom. 12.10. 1. Pet. 4.5.
no fellowship like the brotherly society of true Christians, so it be without dissimulation, and constant, Rom. 12.10. 1. Pet. 4.5.
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Secondly, by imploying our gifts, the best that wee can for their good, 1. Pet. 4.10.
Secondly, by employing our Gifts, the best that we can for their good, 1. Pet. 4.10.
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they that feare God, will giue him glory, though it be to change for the opinions not onely they,
they that Fear God, will give him glory, though it be to change for the opinions not only they,
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Now these are giuen to profit withall, not our selues onely, but others, 1. Cor. 12. Thus Christians should helpe others with what they haue learned,
Now these Are given to profit withal, not our selves only, but Others, 1. Cor. 12. Thus Christians should help Others with what they have learned,
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when they meet together, Prouerbs 15.7. 1. Cor. 14.26. Colos. 3.16.
when they meet together, Proverbs 15.7. 1. Cor. 14.26. Colos 3.16.
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And thus they must helpe one another by praier, whether they bee absent, or present, 2. Cor. 1.11.
And thus they must help one Another by prayer, whither they be absent, or present, 2. Cor. 1.11.
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Secondly, outward gifts are riches, friends, authority, and the like: and these should bee imployed especially for the good of the brethren, Psal. 16.3. Gal. 6.10. Phil. 2.4.
Secondly, outward Gifts Are riches, Friends, Authority, and the like: and these should be employed especially for the good of the brothers, Psalm 16.3. Gal. 6.10. Philip 2.4.
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And all this wee should doe with all faithfulnes, 3. Iohn 3.5. and with all compassion, putting-vnder our shoulders to beare their burthens, Gal. 6.2.
And all this we should do with all faithfulness, 3. John 3.5. and with all compassion, putting-under our shoulders to bear their burdens, Gal. 6.2.
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Now their burthens are either inward temptations, or outward afflictions: in both these wee should help to beare their burthens:
Now their burdens Are either inward temptations, or outward afflictions: in both these we should help to bear their burdens:
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If they be burthened with infirmities, or temptations, we should beare their burthens, by laying their griefs to our hearts,
If they be burdened with infirmities, or temptations, we should bear their burdens, by laying their griefs to our hearts,
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and by striuing to comfort them;
and by striving to Comfort them;
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and if their secrets bee for wrongs to vs, wee should let them see, how easily wee can forgiue them.
and if their secrets bee for wrongs to us, we should let them see, how Easily we can forgive them.
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If it bee outward afflictions that burthen them, wee beare their burthens, when wee sorrow with them that sorrow,
If it be outward afflictions that burden them, we bear their burdens, when we sorrow with them that sorrow,
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and are ready to the vttermost of our power, to aduise them, or relieue and help them.
and Are ready to the uttermost of our power, to advise them, or relieve and help them.
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Thirdly, wee should shew our speciall loue to them, by striuing together with them in the cause and quarrell of Religion, striuing by all meanes to be of one opinion and affection with them in matters of Religion,
Thirdly, we should show our special love to them, by striving together with them in the cause and quarrel of Religion, striving by all means to be of one opinion and affection with them in matters of Religion,
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and to the vttermost of our power to defend them by word and deed, according to our callings and occa•ions, Phil. 1.27. 1. Cor. 1.10. Phil. 2.3.
and to the uttermost of our power to defend them by word and deed, according to our callings and occa•ions, Philip 1.27. 1. Cor. 1.10. Philip 2.3.
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Vses. The vse may bee first, for the discouery of the notable wickednes of multitudes of Christians, that are so farre from louing godly men in the places where they liue, that of all other men, they most dislike them,Uses. The use may be First, for the discovery of the notable wickedness of Multitudes of Christians, that Are so Far from loving godly men in the places where they live, that of all other men, they most dislike them,
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and shew it by reproaching them, by traducing them, by auoiding their society, by diuers hatreds of them,
and show it by reproaching them, by traducing them, by avoiding their society, by diverse hatreds of them,
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and by many iniurious causes against them.
and by many injurious Causes against them.
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And this is the condition of multitudes of Christians, that imbrace any fellowship with other sorts of men,
And this is the condition of Multitudes of Christians, that embrace any fellowship with other sorts of men,
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though neuer so vile, and stand in direct opposition to the godly: yea so blind are the most, that they almost thinke, they do God good seruice,
though never so vile, and stand in Direct opposition to the godly: yea so blind Are the most, that they almost think, they do God good service,
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and that both spirituall and corporall, as was in part shewed before: they are brethren, and therefore, if thou be conuerted, strengthen them, Luke 22.32.
and that both spiritual and corporal, as was in part showed before: they Are brothers, and Therefore, if thou be converted, strengthen them, Lycia 22.32.
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if they could rid the countrey of them, Esay 65.5. The misery of such men is manifestly described in diuers Scriptures, and by this signe they are discouerd to bee no Christians indeed, 1. Iohn 2.9. but rather of the race of Cain, or Ismael, 1. Iohn 3.20. Gal. 4.29. and therefore most hatefull to God, 1. Iohn 3.15.
if they could rid the country of them, Isaiah 65.5. The misery of such men is manifestly described in diverse Scriptures, and by this Signen they Are discovered to be no Christians indeed, 1. John 2.9. but rather of the raze of Cain, or Ishmael, 1. John 3.20. Gal. 4.29. and Therefore most hateful to God, 1. John 3.15.
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Secondly, wee may hence gather a signe of such as are in the state of saluation actually.
Secondly, we may hence gather a Signen of such as Are in the state of salvation actually.
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For if wee loue the brother-hood, wee shall bee saued, as the Apostle is peremptory, 1. Iohn 3.14. and the more apparant will bee the signe, if wee loue all the godly, and for godlines sake;
For if we love the brotherhood, we shall be saved, as the Apostle is peremptory, 1. John 3.14. and the more apparent will be the Signen, if we love all the godly, and for godliness sake;
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both which, the word brother-hood imports. Thus of the first doctrine.
both which, the word brotherhood imports. Thus of the First Doctrine.
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Doct. 2. Secondly, I might hence obserue also, that all the godly are brethren, and so they are in diuers respects. First, in respect of profession: Doct. 2. Secondly, I might hence observe also, that all the godly Are brothers, and so they Are in diverse respects. First, in respect of profession:
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they haue all one faith, and wear one and the same liuery of Baptism, and serue all one Lord, Ephes. 4.4.
they have all one faith, and wear one and the same livery of Baptism, and serve all one Lord, Ephesians 4.4.
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Secondly, they haue all one Father, Mat. 2.10. one God begate them. Thirdly, they haue all one mother, the Church.
Secondly, they have all one Father, Mathew 2.10. one God begat them. Thirdly, they have all one mother, the Church.
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Fourthly, they must needs bee brethren, they are so like one another: they are all fashioned in the image of God, and are all like the Father.
Fourthly, they must needs be brothers, they Are so like one Another: they Are all fashioned in the image of God, and Are all like the Father.
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Vse 1. The vse should bee, first, for instruction;Use 1. The use should be, First, for instruction;
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and so to teach Christians to take heed of iudging and censuring one another, Rom. 14.10. of offending and grieuing one another, Rom. 14.13, 21. of contentions and schisme one from another, 1 ▪ Cor. 1.10. of going to law one with another, 1. Cor. 6.1, 2, &c. to verse 8. of coozening and defrauding one another, 1. Thes. 4.6.
and so to teach Christians to take heed of judging and censuring one Another, Rom. 14.10. of offending and grieving one Another, Rom. 14.13, 21. of contentions and Schism one from Another, 1 ▪ Cor. 1.10. of going to law one with Another, 1. Cor. 6.1, 2, etc. to verse 8. of cozening and defrauding one Another, 1. Thebes 4.6.
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of accepting of persons, to preferre a rich man before a poor beleeuer, Iames 2.1, 2. of detracting one from another,
of accepting of Persons, to prefer a rich man before a poor believer, James 2.1, 2. of detracting one from Another,
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or grudging or complaining one of another, Iames 4.11. so also, Mat. 23.8. of all dissimulation and guilefull courses, Rom. 12.9. All these things ought to be auoided in our carriage toward godly men, because they are our brethren.
or grudging or complaining one of Another, James 4.11. so also, Mathew 23.8. of all dissimulation and guileful courses, Rom. 12.9. All these things ought to be avoided in our carriage towards godly men, Because they Are our brothers.
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Haue we not all one Father? why then do wee transgresse euen more against our brethren? Thus, Mal. 2.10.
Have we not all one Father? why then do we transgress even more against our brothers? Thus, Malachi 2.10.
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And secondly, it should teach vs diuerse things to be done or sought after; as for instance: 1. It should teach vs vnity, to liue together with all concord, because wee are brethren:
And secondly, it should teach us diverse things to be done or sought After; as for instance: 1. It should teach us unity, to live together with all concord, Because we Are brothers:
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For, how comely a thing is it for brethren to liue together in vnity? Psalm 133.1. 2. It should teach vs mercy,
For, how comely a thing is it for brothers to live together in unity? Psalm 133.1. 2. It should teach us mercy,
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and withall carefully honour him in his Word and Works;
and withal carefully honour him in his Word and Works;
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If they trespasse against thee, and confess it, forgiue them, Mat. 18. It they fall, by temptation, into any sinne of infirmity, hate them not,
If they trespass against thee, and confess it, forgive them, Mathew 18. It they fallen, by temptation, into any sin of infirmity, hate them not,
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but reprooue them plainly, Leu. 19.17.
but reprove them plainly, Leu. 19.17.
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If they offend more freely, separate from them, but yet hope the best, as of a brother:
If they offend more freely, separate from them, but yet hope the best, as of a brother:
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reiect them not as enemies, 2. Thes. 3.15.
reject them not as enemies, 2. Thebes 3.15.
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And if they be in any outward aduersity, remember, that a brother was born for the day of aduersity, Pro. 17.17.
And if they be in any outward adversity, Remember, that a brother was born for the day of adversity, Pro 17.17.
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And therefore if thy brother bee impouerished, let him be relieued to the vttermost of thy power, Leu. 25.35. 3. All iust and faithfull dealing should wee shew one towards another, because we are bretheren:
And Therefore if thy brother be impoverished, let him be relieved to the uttermost of thy power, Leu. 25.35. 3. All just and faithful dealing should we show one towards Another, Because we Are brethren:
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yea, none of vs should allow himself liberty, so much as to imagine euill against his brother, Zach. 7.9, 10.
yea, none of us should allow himself liberty, so much as to imagine evil against his brother, Zach 7.9, 10.
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Thirdly, Superiours also should learn heer, not to be tyrannicall, or hard-hearted, or proud, or arrogant in their carriage towards their Inferiours:
Thirdly, Superiors also should Learn her, not to be tyrannical, or hardhearted, or proud, or arrogant in their carriage towards their Inferiors:
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for, they rule their brethren, not their slaues, Deut. 17.19. Phil. 10. Nor yet should inferiours, for this reason, growe carelesse or disobedient:
for, they Rule their brothers, not their slaves, Deuteronomy 17.19. Philip 10. Nor yet should inferiors, for this reason, grow careless or disobedient:
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for, the Apostle shewes, that that were an abuse of this doctrine, 1. Tim. 6.1, 2. Vse 4. Fourthly, all poor Christians, that are true Christians, haue much cause to reioy•e, Iam. 1.9. for, they haue a great kinred.
for, the Apostle shows, that that were an abuse of this Doctrine, 1. Tim. 6.1, 2. Use 4. Fourthly, all poor Christians, that Are true Christians, have much cause to reioy•e, Iam. 1.9. for, they have a great kindred.
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All the Godly are their brethren, yea, the Apostles, Acts 15.23. yea, the godly Kings, Psalm 122.8. yea, the Angels, Reu. 19.10. yea, Christ himself is not ashamed to call them brethren, Rom. 8.29. Heb. 2.10. Mat. 12.49. I might adde, that wicked men should take heed how they oppose godly men:
All the Godly Are their brothers, yea, the Apostles, Acts 15.23. yea, the godly Kings, Psalm 122.8. yea, the Angels, Reu. 19.10. yea, christ himself is not ashamed to call them brothers, Rom. 8.29. Hebrew 2.10. Mathew 12.49. I might add, that wicked men should take heed how they oppose godly men:
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there are a great kinred of them; and they neuer prospered, that wronged them:
there Are a great kindred of them; and they never prospered, that wronged them:
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yea, some great Ones haue been fain to humble themselues, and to lick the very dust of their feet sometimes, that they might be reconciled to them, Esay 60.14. Mat. 7.17.
yea, Some great Ones have been fain to humble themselves, and to lick the very dust of their feet sometime, that they might be reconciled to them, Isaiah 60.14. Mathew 7.17.
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And thus of the second part of the Apostle's Charge. The third part forms the Christian, in respect of piety to God. Fear God. ]
And thus of the second part of the Apostle's Charge. The third part forms the Christian, in respect of piety to God. fear God. ]
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Piety to God consists either in knowing of him, or in worshipping of him:
Piety to God consists either in knowing of him, or in worshipping of him:
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and the right knoweledge of God, is conceiued in the godly, not for contemplations sake onely,
and the right knowledge of God, is conceived in the godly, not for contemplations sake only,
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but for practice, 1. Iohn 2.3, 4. And all the vse of our knowledge, in respect of practice toward God, is comprehended in his worship.
but for practice, 1. John 2.3, 4. And all the use of our knowledge, in respect of practice towards God, is comprehended in his worship.
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(21) doctrine (DIV2)
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This worship is a religious honour wee giue to God;
This worship is a religious honour we give to God;
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(21) doctrine (DIV2)
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I say, religious honour, to distinguish it from that ciuill honour which in generall we giue to all men,
I say, religious honour, to distinguish it from that civil honour which in general we give to all men,
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(21) doctrine (DIV2)
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or in speciall, to some men, either for their graces, as to the godly, or for their authority, as to Kings and Superiours.
or in special, to Some men, either for their graces, as to the godly, or for their Authority, as to Kings and Superiors.
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(21) doctrine (DIV2)
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This worship of God is either internall, or externall. The internall, is the worship of the hart:
This worship of God is either internal, or external. The internal, is the worship of the heart:
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(21) doctrine (DIV2)
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the externall, is the worship of the body. The internall, is the very life and soule of the externall;
the external, is the worship of the body. The internal, is the very life and soul of the external;
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(21) doctrine (DIV2)
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without which, the externall is but a dead & contemptible carcase. The fear of God, heer commanded, belongs to the inward worship:
without which, the external is but a dead & contemptible carcase. The Fear of God, her commanded, belongs to the inward worship:
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(21) doctrine (DIV2)
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and so it is to bee noted, that the Apostle, when hee would charge Christians about piety and deuotion to God, doth not enioine them to come to Church, to heare the Word, receiue the Sacraments,
and so it is to be noted, that the Apostle, when he would charge Christians about piety and devotion to God, does not enjoin them to come to Church, to hear the Word, receive the Sacraments,
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(21) doctrine (DIV2)
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or pray, though these bee else-where required;
or pray, though these be elsewhere required;
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(21) doctrine (DIV2)
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but especially requires, that they look to the heart within, that the true fear of God be preserued in them,
but especially requires, that they look to the heart within, that the true Fear of God be preserved in them,
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and that especially for two causes.
and that especially for two Causes.
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First, because men may do that which belongs externally to the outward worship, and yet bee still but hypocrites and wicked men,
First, Because men may do that which belongs externally to the outward worship, and yet be still but Hypocrites and wicked men,
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as is manifest in the case of the Iewes, Esay 1. and of the Pharises, Ma. 23. Secondly,
as is manifest in the case of the Iewes, Isaiah 1. and of the Pharisees, Ma. 23. Secondly,
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(21) doctrine (DIV2)
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because if they be rightly formed in the inward deuotion of the heart, that will constraine them to the care of the outward worship:
Because if they be rightly formed in the inward devotion of the heart, that will constrain them to the care of the outward worship:
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(21) doctrine (DIV2)
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he would haue them then be sure of the feare of God in their hearts. The feare of God is sometimes taken generally for the whole worship of God:
he would have them then be sure of the Fear of God in their hearts. The Fear of God is sometime taken generally for the Whole worship of God:
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(21) doctrine (DIV2)
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sometimes more especially for one part of the inward worship of God, and so I thinke it is to be taken heere. sometime more especially for one part of the inward worship of God, and so I think it is to be taken Here.
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(21) doctrine (DIV2)
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The feare of God is either filial or seruile: the one is found onely in the godly; the other, in the wicked.
The Fear of God is either filial or servile: the one is found only in the godly; the other, in the wicked.
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(21) doctrine (DIV2)
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A seruile feare is the terrour which wicked men conceiue concerning GOD onely, as a Iudge;
A servile Fear is the terror which wicked men conceive Concerning GOD only, as a Judge;
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(21) doctrine (DIV2)
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whereby they onely feare God, in respect of his power and will to punish for sinne:
whereby they only Fear God, in respect of his power and will to Punish for sin:
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and it is therefore seruile, because it is in them without any loue to God, or trust in God, and would not bee at all, if his punishments be remoued.
and it is Therefore servile, Because it is in them without any love to God, or trust in God, and would not be At all, if his punishments be removed.
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It is the filiall feare is heer meant:
It is the filial Fear is her meant:
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this feare of God is heer perempto•ily required of Christians, as it is in other Scriptures, Psalm 2.11. and 38.8. Prouerbs 3.7. Esay 8.13.
this Fear of God is her perempto•ily required of Christians, as it is in other Scriptures, Psalm 2.11. and 38.8. Proverbs 3.7. Isaiah 8.13.
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(21) doctrine (DIV2)
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This filiall feare to God, is an affection which God's children beare to God, whereby they reuerence his glorious nature and presence,
This filial Fear to God, is an affection which God's children bear to God, whereby they Reverence his glorious nature and presence,
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beeing affraid of nothing more, than that they should displease him that hath been so wonderfull good vnto them.
being afraid of nothing more, than that they should displease him that hath been so wonderful good unto them.
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That this definition of the true and filiall fear of God may be rightly vnderstood and formed in vs, we must knowe, that there are six distinct things we should feare and stand in awe of in God.
That this definition of the true and filial Fear of God may be rightly understood and formed in us, we must know, that there Are six distinct things we should Fear and stand in awe of in God.
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First, his Majesty and glorious Nature: First, his Majesty and glorious Nature:
ord, po31 n1 cc j n1:
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we cannot rightly think of the transcendent excellency of God's Nature and supreme Majesty, as King of all kings,
we cannot rightly think of the transcendent excellency of God's Nature and supreme Majesty, as King of all Kings,
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but it will make vs abase our selues as dust and ashes in his sight, Gen. 18. If wee feare Kings for their Majesty,
but it will make us abase our selves as dust and Ashes in his sighed, Gen. 18. If we Fear Kings for their Majesty,
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how should wee tremble before the King of kings!
how should we tremble before the King of Kings!
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If the glory of Angels haue so amazed the best men, how should we be amazed at the glory of God!
If the glory of Angels have so amazed the best men, how should we be amazed At the glory of God!
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Secondly, his iustice, and singular care to punish sinne, should make the hearts of men affraid;
Secondly, his Justice, and singular care to Punish sin, should make the hearts of men afraid;
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(21) doctrine (DIV2)
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and wo to men, if they feare not: for, according to their feare, is his anger, Psalm 90.
and woe to men, if they Fear not: for, according to their Fear, is his anger, Psalm 90.
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Thirdly, his goodnes is to be dreaded of all that loue God:
Thirdly, his Goodness is to be dreaded of all that love God:
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and this is the proper feare of God's Elect. To feare God for his iustice, may bee after a sort in wicked men:
and this is the proper Fear of God's Elect. To Fear God for his Justice, may be After a sort in wicked men:
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but to fear God for his goodnes, is onely found in true Conuerts, Hosh. 3.5.
but to Fear God for his Goodness, is only found in true Converts, Hush 3.5.
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Fourthly, his Word is to be feared, because it is so holy, and pure, and perfect, and mighty in operation:
Fourthly, his Word is to be feared, Because it is so holy, and pure, and perfect, and mighty in operation:
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this trembling at God's Word, God doth not onely require, but accept very graciously, Esay 66.3.
this trembling At God's Word, God does not only require, but accept very graciously, Isaiah 66.3.
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And so godly men doe tremble as much at God's Word, as at his blowes.
And so godly men do tremble as much At God's Word, as At his blows.
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Fiftly, his mighty works and maruelous acts are to bee exceedingly reuerenced, of what kind soeuer, Reuel. 15.3, 4.
Fifty, his mighty works and marvelous acts Are to be exceedingly reverenced, of what kind soever, Revel. 15.3, 4.
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Lastly, if God would neuer punish sinne, nor chide men for it by his Word,
Lastly, if God would never Punish sin, nor chide men for it by his Word,
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yet the very offence of God ought to bee feared, and is in some measure by all godly Christians.
yet the very offence of God ought to be feared, and is in Some measure by all godly Christians.
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Vses. The vse may bee diuers:Uses. The use may be diverse:
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First, wee should bee hence incited to seeke the true feare of GOD, and to labour to fashion our hearts to it:
First, we should be hence incited to seek the true Fear of GOD, and to labour to fashion our hearts to it:
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it being a speciall part of the Apostles charge, wee should specially respect it:
it being a special part of the Apostles charge, we should specially respect it:
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And it is not vnprofitable, to consider some motiues, that might beget in vs an earnest desire after it,
And it is not unprofitable, to Consider Some motives, that might beget in us an earnest desire After it,
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and care for this true, pious, and filiall feare of God: First, if wee respect our selues, wee should striue to bee such as feare God:
and care for this true, pious, and filial Fear of God: First, if we respect our selves, we should strive to be such as Fear God:
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whether it bee sinne in opinion, or in life. In opinion:
whither it be sin in opinion, or in life. In opinion:
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For if wee were neuer so good subiects to Princes, or neuer so courteous, and fair-dealing men in our carriage towards all sorts:
For if we were never so good Subjects to Princes, or never so courteous, and fair-dealing men in our carriage towards all sorts:
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yet if we did not feare God, we were but vile creatures, that had not the qualities of a man in vs. For to feare God and keepe his commandements, is the whole property of a man, Eccles. 12.13.
yet if we did not Fear God, we were but vile creatures, that had not the qualities of a man in us For to Fear God and keep his Commandments, is the Whole property of a man, Eccles. 12.13.
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And the feare of God is the beginning of wisdome: Hee is not a compleat man, that doth not feare God:
And the Fear of God is the beginning of Wisdom: He is not a complete man, that does not Fear God:
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that is all in all, Iob 28.28. Secondly, if wee consider what God is: Hee is our Master:
that is all in all, Job 28.28. Secondly, if we Consider what God is: He is our Master:
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and therfore where is his feare? Malac. 1.6. hee is our praise, our good God, hee worketh fruitfull things and wonderfull, and shall wee not feare him? Ierem. 5.22. Deut. 10.20.
and Therefore where is his Fear? Malachi 1.6. he is our praise, our good God, he works fruitful things and wonderful, and shall we not Fear him? Jeremiah 5.22. Deuteronomy 10.20.
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Thirdly, if wee consider but the benefits will come vnto vs, if we be Religious persons, & truely feare GOD:
Thirdly, if we Consider but the benefits will come unto us, if we be Religious Persons, & truly Fear GOD:
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great is the Lords mercy towards them that feare him, Psal. 103.11. whether wee respect this life, or a better life, whether wee looke for temporall, or spirituall things.
great is the lords mercy towards them that Fear him, Psalm 103.11. whither we respect this life, or a better life, whither we look for temporal, or spiritual things.
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For temporall things, such as feare God, haue a promise of great prosperity, Deut. 5.29. Eccles. 8.13.
For temporal things, such as Fear God, have a promise of great Prosperity, Deuteronomy 5.29. Eccles. 8.13.
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If any thing bee welcome, as prosperity in this world, it is Religion, and the feare of God:
If any thing be welcome, as Prosperity in this world, it is Religion, and the Fear of God:
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For to him that feareth God, is promised wealth, and riches, Psal. 112.1, 3. and honour, and long life, Pro. 10.27. and 22.4. protection from the pride of men, and the strife of tongues, Psa. 31.19. and strong confidence, Pro. 14.26. and they shall want nothing, Psal. 34.9.
For to him that fears God, is promised wealth, and riches, Psalm 112.1, 3. and honour, and long life, Pro 10.27. and 22.4. protection from the pride of men, and the strife of tongues, Psa. 31.19. and strong confidence, Pro 14.26. and they shall want nothing, Psalm 34.9.
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And for spirituall things, the secrets of the Lord are with them that feare God, and hee will shew them his couenant, Psal. 25.14.
And for spiritual things, the secrets of the Lord Are with them that Fear God, and he will show them his Covenant, Psalm 25.14.
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and the Sunne of Righteousnes shall rise vnto them that feare God, and there shall bee couering vnder his wings,
and the Sun of Righteousness shall rise unto them that Fear God, and there shall be covering under his wings,
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and they shall goe forth and grow as fat calues, Mal. 4.2. and the Angels of the Lord shall pitch their tents round about them that feare him, Psal. 34.7. And for eternall things:
and they shall go forth and grow as fat calves, Malachi 4.2. and the Angels of the Lord shall pitch their tents round about them that Fear him, Psalm 34.7. And for Eternal things:
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there is a booke of reuelation to such as feare God, where God keepes the records of them,
there is a book of Revelation to such as Fear God, where God keeps the records of them,
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and all the good they say, or doe, Mal. 3.16. and at the day of Iudgement they shall haue a great reward, Reuel. 11.18. Great are the priuiledges of such as feare God in this life:
and all the good they say, or do, Malachi 3.16. and At the day of Judgement they shall have a great reward, Revel. 11.18. Great Are the privileges of such as Fear God in this life:
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(21) doctrine (DIV2)
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but who is able to expresse, how great the goodnes is (as the Psalmist saith) which God hath laid vp for them that feare him, Psal. 31.19.
but who is able to express, how great the Goodness is (as the Psalmist Says) which God hath laid up for them that Fear him, Psalm 31.19.
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(21) doctrine (DIV2)
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And if it should so fall out, that God should not see it •it to giue vs any great estates in this world:
And if it should so fallen out, that God should not see it •it to give us any great estates in this world:
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(21) doctrine (DIV2)
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yet a little is better with the feare of God, then great treasures, and those troubles therewith, which the sinne of man,
yet a little is better with the Fear of God, then great treasures, and those Troubles therewith, which the sin of man,
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(21) doctrine (DIV2)
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or the wrath of God will bring in with them.
or the wrath of God will bring in with them.
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(21) doctrine (DIV2)
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But if wee would haue these benefits, wee must bee sure that wee do indeed and truely feare God.
But if we would have these benefits, we must be sure that we do indeed and truly Fear God.
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(21) doctrine (DIV2)
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For there are many men in the visible Church, that beare the name of God's people, which yet God protests against,
For there Are many men in the visible Church, that bear the name of God's people, which yet God protests against,
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(21) doctrine (DIV2)
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as such as do not feare him indeed: as, First, they that pitty not men in affliction, feare not God, Iob 6.14.
as such as do not Fear him indeed: as, First, they that pity not men in affliction, Fear not God, Job 6.14.
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(21) doctrine (DIV2)
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Secondly, they that oppresse their neighbours by any cauill or vniust dealing, as by vsu•y, or the like, feare not God, Leuit. 25.17, 36.
Secondly, they that oppress their neighbours by any cavil or unjust dealing, as by vsu•y, or the like, Fear not God, Levites 25.17, 36.
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(21) doctrine (DIV2)
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Thirdly, they that make no conscience to pay their tithes, or at least, will not giue first fruites, or free will offrings;
Thirdly, they that make no conscience to pay their Tithes, or At least, will not give First fruits, or free will offerings;
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(21) doctrine (DIV2)
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such as will pay no more for religious vses, then they are forced vnto: these feare not God, Deut. 14.23. Mal. 1.
such as will pay no more for religious uses, then they Are forced unto: these Fear not God, Deuteronomy 14.23. Malachi 1.
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(21) doctrine (DIV2)
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Fourthly, they that account it a burthen, and a course of no profit to serue God,
Fourthly, they that account it a burden, and a course of no profit to serve God,
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(21) doctrine (DIV2)
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or to bee so religious, Mal. 3.14, 15. Ios. 24.14. Fiftly, they that make no conscience of secret sinnes, or hypocrisy in God's worship;
or to be so religious, Malachi 3.14, 15. Ios. 24.14. Fifty, they that make no conscience of secret Sins, or hypocrisy in God's worship;
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(21) doctrine (DIV2)
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these feare not God, because they set not the Lord alwaies before them, nor feare to omit,
these Fear not God, Because they Set not the Lord always before them, nor Fear to omit,
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(21) doctrine (DIV2)
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or do such things, as the world cannot take notice of.
or do such things, as the world cannot take notice of.
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(21) doctrine (DIV2)
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Sixtly, they that meddle with the seditious, or changers, how forward soeuer they seeme in religion:
Sixty, they that meddle with the seditious, or changer's, how forward soever they seem in Religion:
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(21) doctrine (DIV2)
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yet such as are set to bee so inclinable to bee led by changers, haue not the true feare of God in them, Prou. 24.21. Seuenthly, they that liue in any knowne sinne, and make no conscience to depart from iniquity, Prou. 3.7. and 14.2. Such are they, that are mentioned in the Catalogue, Mal. 3.5.
yet such as Are Set to be so inclinable to be led by changer's, have not the true Fear of God in them, Prou. 24.21. Seuenthly, they that live in any known sin, and make no conscience to depart from iniquity, Prou. 3.7. and 14.2. Such Are they, that Are mentioned in the Catalogue, Malachi 3.5.
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(21) doctrine (DIV2)
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sorcerers, adulterers &c. especially the men that bless themselues in their hearts, when they are guilty of hatefull sinnes, Psal. 26.1, 2, 4. On the other side, such as truely feare God, may bee knowne by these signes:
sorcerers, Adulterers etc. especially the men that bless themselves in their hearts, when they Are guilty of hateful Sins, Psalm 26.1, 2, 4. On the other side, such as truly Fear God, may be known by these Signs:
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(21) doctrine (DIV2)
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First, they make conscience to obey God in their liues, and keepe his ordinances, Deut. 6.2. They shew that they feare him, by seruing of him. First, they make conscience to obey God in their lives, and keep his ordinances, Deuteronomy 6.2. They show that they Fear him, by serving of him.
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(21) doctrine (DIV2)
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Secondly, they doe beleeue God, and his seruants speaking to them in his name.
Secondly, they do believe God, and his Servants speaking to them in his name.
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(21) doctrine (DIV2)
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This was a signe, the Israelites feared God, because they beleeued God, and his seruant Moses, Exod. 14.31.
This was a Signen, the Israelites feared God, Because they believed God, and his servant Moses, Exod 14.31.
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(21) doctrine (DIV2)
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Thirdly, they that truely feare God, do depart frō euil, & dare not liue, or allow themselues in any knowne sinne,
Thirdly, they that truly Fear God, do depart from evil, & Dare not live, or allow themselves in any known sin,
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(21) doctrine (DIV2)
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but all the world haue held, Reuel. 14.7. And so in practice, he that truly feares God, •ates all sin in some measure:
but all the world have held, Revel. 14.7. And so in practice, he that truly fears God, •ates all since in Some measure:
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(21) doctrine (DIV2)
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It is a •oule signe one doth not feare God, when hee will not forsake his errours or faults,
It is a •oule Signen one does not Fear God, when he will not forsake his errors or Faults,
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(21) doctrine (DIV2)
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though he be conuinced of them.
though he be convinced of them.
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(21) doctrine (DIV2)
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Fourthly, they that make a conscience of it to obey God in all soundnes of practice in their conve•sation,
Fourthly, they that make a conscience of it to obey God in all soundness of practice in their conve•sation,
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(21) doctrine (DIV2)
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and so not onely in worshipping him with reuerence, Psal. 5.8. but in striuing to doe all the good duties God requires, Psal. 5.8.
and so not only in worshipping him with Reverence, Psalm 5.8. but in striving to do all the good duties God requires, Psalm 5.8.
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(21) doctrine (DIV2)
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and that this signe may be applied effectually, wee may try ourselues by our obedience to God,
and that this Signen may be applied effectually, we may try ourselves by our Obedience to God,
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(21) doctrine (DIV2)
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whether our feare of him bee right, or no.
whither our Fear of him be right, or no.
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(21) doctrine (DIV2)
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First, if we obey in secret, and dare not leaue vndone such things as no man can charge vs withall,
First, if we obey in secret, and Dare not leave undone such things as no man can charge us withal,
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(21) doctrine (DIV2)
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and doe withall striue against and resist the very hypocrisie of the heart, and stand in feare of God's offence for the euils are found in our very thoughts:
and do withal strive against and resist the very hypocrisy of the heart, and stand in Fear of God's offence for the evils Are found in our very thoughts:
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(21) doctrine (DIV2)
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this will proue vs to feare God soundly in truth and vprightnesse of heart, Iosh. 24.14. Col. 3.22.
this will prove us to Fear God soundly in truth and uprightness of heart, Joshua 24.14. Col. 3.22.
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(21) doctrine (DIV2)
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When we set the Lord alwaies before vs, and with desire to approue our selues to him; it is an excellent signe.
When we Set the Lord always before us, and with desire to approve our selves to him; it is an excellent Signen.
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(21) doctrine (DIV2)
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Secondly, When wee heare the Word of God, and are told what to auoide or doe, wee are then tried whether we feare God soundly or no:
Secondly, When we hear the Word of God, and Are told what to avoid or do, we Are then tried whither we Fear God soundly or no:
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(21) doctrine (DIV2)
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For, if we dare not delay, but make Conscience of it, to practise God's will as fast as wee know it, it is a good signe:
For, if we Dare not Delay, but make Conscience of it, to practise God's will as fast as we know it, it is a good Signen:
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(21) doctrine (DIV2)
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but otherwise, it is a foule signe, that many Christians that make a fayre shewe, are not sound,
but otherwise, it is a foul Signen, that many Christians that make a fair show, Are not found,
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(21) doctrine (DIV2)
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because they are not afraid to liue in the sinnes God reproues by his Word,
Because they Are not afraid to live in the Sins God reproves by his Word,
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(21) doctrine (DIV2)
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nor to leaue still vnperformed, the Precepts, Counsels, and directions are giuen them from day to day.
nor to leave still unperformed, the Precepts, Counsels, and directions Are given them from day to day.
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(21) doctrine (DIV2)
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The Religion of many that seeme to bee of the better sort, is a meere formality,
The Religion of many that seem to be of the better sort, is a mere formality,
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(21) doctrine (DIV2)
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as this very signe proues, Psal. 86.11. Isaiah 50.10.
as this very Signen Proves, Psalm 86.11. Isaiah 50.10.
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(21) doctrine (DIV2)
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Thirdly, a great guesse may be had at mens feare of God, by their care and Conscience they make of their obedience, in their particular calling:
Thirdly, a great guess may be had At men's Fear of God, by their care and Conscience they make of their Obedience, in their particular calling:
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(21) doctrine (DIV2)
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A man may haue comfort, that his feare of God, and profession of Religion is right,
A man may have Comfort, that his Fear of God, and profession of Religion is right,
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(21) doctrine (DIV2)
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if hee hate idlenesse, lying, couetousnesse, deceit, frowardnesse, and vniust dealing in his calling:
if he hate idleness, lying, covetousness, deceit, frowardness, and unjust dealing in his calling:
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(21) doctrine (DIV2)
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For, though to deale iustly with all men, be no infallible signe of the true feare of God,
For, though to deal justly with all men, be not infallible Signen of the true Fear of God,
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(21) doctrine (DIV2)
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yet it is a probable one; and where it is not, there can be no true feare of God.
yet it is a probable one; and where it is not, there can be no true Fear of God.
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(21) doctrine (DIV2)
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Thus Magistrates must proue that they feare God, 2. Chron 19.27. Exod. 18.21. and thus euery man, in his place;
Thus Magistrates must prove that they Fear God, 2. Chronicles 19.27. Exod 18.21. and thus every man, in his place;
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(21) doctrine (DIV2)
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yea, if women would haue the reputation to be such as feare God, they must let their workes prayse them.
yea, if women would have the reputation to be such as Fear God, they must let their works praise them.
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(21) doctrine (DIV2)
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If they be idle, froward, vndutifull, busie-bodies, and carelesse of their domesticall duties, what feare of God can bee in them?
If they be idle, froward, undutiful, busybodies, and careless of their domestical duties, what Fear of God can be in them?
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(21) doctrine (DIV2)
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Fourthly, it will be manifest, that our obedience flowes from the true feare of God,
Fourthly, it will be manifest, that our Obedience flows from the true Fear of God,
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(21) doctrine (DIV2)
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if we will obey against our profit, or ease, or credit, or our owne carnall reasons or affections.
if we will obey against our profit, or ease, or credit, or our own carnal Reasons or affections.
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(21) doctrine (DIV2)
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Hereby the Lord said, he knew that Abraham feared him, because he spared not his owne sonne, &c. Gen. 22.12.
Hereby the Lord said, he knew that Abraham feared him, Because he spared not his own son, etc. Gen. 22.12.
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(21) doctrine (DIV2)
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And thus of the feare of God. The last part of the charge concernes our loyalty to the King. Honour the King. ]
And thus of the Fear of God. The last part of the charge concerns our loyalty to the King. Honour the King. ]
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(21) doctrine (DIV2)
2919
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The Apostle intends in these words, but briefely, to vrge the practice of their duty, vrged in the exhortation, Verse 13. saue that the tearmes haue something in them of explication of that doctrine, and something for confirmation:
The Apostle intends in these words, but briefly, to urge the practice of their duty, urged in the exhortation, Verse 13. save that the terms have something in them of explication of that Doctrine, and something for confirmation:
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(21) doctrine (DIV2)
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For we must honour the King, 1. In our hearts. 2. In our words. 3. In our workes.
For we must honour the King, 1. In our hearts. 2. In our words. 3. In our works.
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(21) doctrine (DIV2)
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First, we must honor him in our hearts, and shew it two waies. 1. We must not curse the King, no not in secret; no not in our thoughts:
First, we must honour him in our hearts, and show it two ways. 1. We must not curse the King, no not in secret; no not in our thoughts:
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(21) doctrine (DIV2)
2922
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We must not entertayne impatient and vile thoughts of the King, but, from our hearts, esteeme him for his greatnesse, authority,
We must not entertain impatient and vile thoughts of the King, but, from our hearts, esteem him for his greatness, Authority,
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(21) doctrine (DIV2)
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and gifts. 2. When the King commands any thing that seemes to others, or to vs, harsh, inconuenient, or doubtfull;
and Gifts. 2. When the King commands any thing that seems to Others, or to us, harsh, inconvenient, or doubtful;
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(21) doctrine (DIV2)
2922
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we must honour the King, by interpreting his Laws in the best sence: If loue must not thinke euill, but hope all things, of all sorts of men, then much more of Kings:
we must honour the King, by interpreting his Laws in the best sense: If love must not think evil, but hope all things, of all sorts of men, then much more of Kings:
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(21) doctrine (DIV2)
2922
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It were greatly to bee longed for, that this note might enter into the brests of some men, they, would then bee afraid to charge so much euill of the Kings ordinances, not onely when they might finde a fairer sence,
It were greatly to be longed for, that this note might enter into the breasts of Some men, they, would then be afraid to charge so much evil of the Kings ordinances, not only when they might find a Fairer sense,
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(21) doctrine (DIV2)
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but oftentimes expresly against the intent, and meaning of the ordinance.
but oftentimes expressly against the intent, and meaning of the Ordinance.
cc-acp av av-j p-acp dt n1, cc vvg pp-f dt n1.
(21) doctrine (DIV2)
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Secondly, wee must honour the King in our words three waies. 1. By reuerent speeches to them,
Secondly, we must honour the King in our words three ways. 1. By reverent Speeches to them,
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(21) doctrine (DIV2)
2923
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and of them. 2. By a thankfull acknowledgement of the good is in them, and wee receiue by them. 3. By praying to God with all manner of praier for them, 1. Tim. 2.1.
and of them. 2. By a thankful acknowledgement of the good is in them, and we receive by them. 3. By praying to God with all manner of prayer for them, 1. Tim. 2.1.
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(21) doctrine (DIV2)
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Thirdly, we must honour them in our works. 1. By paying their tributes, and customes. 2. By submitting and yeelding to their ordinances;
Thirdly, we must honour them in our works. 1. By paying their Tributes, and customs. 2. By submitting and yielding to their ordinances;
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(21) doctrine (DIV2)
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so Students are called Children of the Prophets.
so Students Are called Children of the prophets.
av n2 vbr vvn n2 pp-f dt n2.
(22) doctrine (DIV2)
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preferring the obedience to their ordinances, before the censures or contrary opinions of what men soeuer:
preferring the Obedience to their ordinances, before the censures or contrary opinions of what men soever:
vvg dt n1 p-acp po32 n2, p-acp dt n2 cc j-jn n2 pp-f r-crq n2 av:
(21) doctrine (DIV2)
2924
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and this is the maine thing intended, verse the 13. of this Chapter. And therefore I will omit the larger handling of this point in this place.
and this is the main thing intended, verse the 13. of this Chapter. And Therefore I will omit the larger handling of this point in this place.
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(21) doctrine (DIV2)
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Verse 18. Verse 18.
n1 crd
(22) doctrine (DIV2)
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Seruants, bee subiect to your Masters with all feare, not onely to the good and gentle, but also to the froward.
Servants, be Subject to your Masters with all Fear, not only to the good and gentle, but also to the froward.
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(22) doctrine (DIV2)
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HItherto of the duties of subiects, and so of the exhortation as it is politicall, and concernes the Common-wealth.
HItherto of the duties of Subjects, and so of the exhortation as it is political, and concerns the Commonwealth.
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(22) doctrine (DIV2)
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Now the Apostle proceeds to giue directions oeconomicall, that concerne the family, or houshould gouernment:
Now the Apostle proceeds to give directions economical, that concern the family, or household government:
av dt n1 vvz pc-acp vvi n2 j, cst vvb dt n1, cc n1 n1:
(22) doctrine (DIV2)
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Before I consider of the particular exhortations, something would be said in generall concerning a family.
Before I Consider of the particular exhortations, something would be said in general Concerning a family.
c-acp pns11 vvb pp-f dt j n2, pi vmd vbi vvn p-acp n1 vvg dt n1.
(22) doctrine (DIV2)
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A family is the society of diuers men dwelling together in one house for preseruation and happines: A family is the society of diverse men Dwelling together in one house for preservation and happiness:
dt n1 vbz dt n1 pp-f j n2 vvg av p-acp crd n1 p-acp n1 cc n1:
(22) doctrine (DIV2)
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Where three things are to bee explicated: First, what are the persons, that take vpon them to constitute this society:
Where three things Are to be explicated: First, what Are the Persons, that take upon them to constitute this society:
c-crq crd n2 vbr pc-acp vbi vvn: ord, r-crq vbr dt n2, cst vvb p-acp pno32 pc-acp vvi d n1:
(22) doctrine (DIV2)
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Secondly, what is the difference between this society, and their humane societies: Thirdly, what is the end of this society.
Secondly, what is the difference between this society, and their humane societies: Thirdly, what is the end of this society.
ord, r-crq vbz dt n1 p-acp d n1, cc po32 j n2: ord, r-crq vbz dt n1 pp-f d n1.
(22) doctrine (DIV2)
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First, the persons, that constitute a family or families society, are to bee considered, either as the family is perfect,
First, the Persons, that constitute a family or families society, Are to be considered, either as the family is perfect,
ord, dt n2, cst vvb dt n1 cc ng1 n1, vbr pc-acp vbi vvn, av-d c-acp dt n1 vbz j,
(22) doctrine (DIV2)
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or vnperfect. 1. A perfect family consists of a triple society, first, the one between man and wife ▪ secondly ▪ the other betweene parents and children:
or unperfect. 1. A perfect family consists of a triple society, First, the one between man and wife ▪ secondly ▪ the other between Parents and children:
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(22) doctrine (DIV2)
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thirdly, and the third between Master and seruants. 2. The vnperfect is, when any of these societies are wanting,
Thirdly, and the third between Master and Servants. 2. The unperfect is, when any of these societies Are wanting,
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(22) doctrine (DIV2)
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as when there are not either children, or seruants, or wiues, or husbands in it: The Apostels directions heere do forme onely an vnperfect family:
as when there Are not either children, or Servants, or wives, or Husbands in it: The Apostles directions Here do Form only an unperfect family:
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(22) doctrine (DIV2)
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For hee giues not directions about parents and children.
For he gives not directions about Parents and children.
c-acp pns31 vvz xx n2 p-acp n2 cc n2.
(22) doctrine (DIV2)
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Secondly, the difference of this society from others is, in those words, dwelling together in one house:
Secondly, the difference of this society from Others is, in those words, Dwelling together in one house:
ord, dt n1 pp-f d n1 p-acp n2-jn vbz, p-acp d n2, vvg av p-acp crd n1:
(22) doctrine (DIV2)
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For thereby is imported, that this is the first society of all others, and the foundation of all the rest.
For thereby is imported, that this is the First society of all Others, and the Foundation of all the rest.
c-acp av vbz vvn, cst d vbz dt ord n1 pp-f d n2-jn, cc dt n1 pp-f d dt n1.
(22) doctrine (DIV2)
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For a City comprehends many families, a Country many citties, a Monarchy many nations, and the world many Monarchies.
For a city comprehends many families, a Country many cities, a Monarchy many Nations, and the world many Monarchies.
p-acp dt n1 vvz d n2, dt n1 d n2, dt n1 d n2, cc dt n1 d n2.
(22) doctrine (DIV2)
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Thirdly, the end of a fraternity, is preseruation and happines: and so to speak distinctly, there are three things requisite to make this society happy, and to preserue it so:
Thirdly, the end of a fraternity, is preservation and happiness: and so to speak distinctly, there Are three things requisite to make this society happy, and to preserve it so:
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(22) doctrine (DIV2)
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namely, first, commodity, secondly, delight, and thirdly, Religion. namely, First, commodity, secondly, delight, and Thirdly, Religion.
av, ord, n1, ord, n1, cc ord, n1.
(22) doctrine (DIV2)
2931
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Vnto commodity is requisite possession of goods, and the mutuall lawfull labour of the persons in the family:
Unto commodity is requisite possession of goods, and the mutual lawful labour of the Persons in the family:
p-acp n1 vbz j n1 pp-f n2-j, cc dt j j n1 pp-f dt n2 p-acp dt n1:
(22) doctrine (DIV2)
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vnto delight is requisite, quietnes and loue: vnto Religion, is required the constant and right seruing of God.
unto delight is requisite, quietness and love: unto Religion, is required the constant and right serving of God.
p-acp n1 vbz j, n1 cc n1: p-acp n1, vbz vvn dt j cc av-jn vvg pp-f np1.
(22) doctrine (DIV2)
2931
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If commodity bee wanting, the family cannot bee at all: If delight bee wanting, it cannot bee well:
If commodity be wanting, the family cannot be At all: If delight be wanting, it cannot be well:
cs n1 vbb vvg, dt n1 vmbx vbi p-acp d: cs n1 vbb vvg, pn31 vmbx vbi av:
(22) doctrine (DIV2)
2931
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and if religion bee wanting, it cannot bee for euer. Thus of a family in generall:
and if Religion be wanting, it cannot be for ever. Thus of a family in general:
cc cs n1 vbb vvg, pn31 vmbx vbi p-acp av. av pp-f dt n1 p-acp n1:
(22) doctrine (DIV2)
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and two things may be in generall noted from the Apostles charge about the family.
and two things may be in general noted from the Apostles charge about the family.
cc crd n2 vmb vbi p-acp n1 vvn p-acp dt n2 vvb p-acp dt n1.
(22) doctrine (DIV2)
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First, that God himselfe doth bind all sorts of persons, as strictly to the good behauiour in their owne houses,
First, that God himself does bind all sorts of Persons, as strictly to the good behaviour in their own houses,
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(22) doctrine (DIV2)
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or towards one another, as hee doth toward those in his house. Secondly, that the conscience is bound immediately from God, to nourish all good duties.
or towards one Another, as he does towards those in his house. Secondly, that the conscience is bound immediately from God, to nourish all good duties.
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(22) doctrine (DIV2)
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And this is so proued by the fift Commandement, and Pro. 14.13. with many other places of Scripture.
And this is so proved by the fift Commandment, and Pro 14.13. with many other places of Scripture.
cc d vbz av vvn p-acp dt ord n1, cc np1 crd. p-acp d j-jn n2 pp-f n1.
(22) doctrine (DIV2)
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There may be diuers reasons assigned, why God giues Commandement to binde vs to domesticall duties. First, from his owne right.
There may be diverse Reasons assigned, why God gives Commandment to bind us to domestical duties. First, from his own right.
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(22) doctrine (DIV2)
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For, though there be many Administrators, as, of a Church, a Common-wealth, a Family, &c. yet there is but one Lord:
For, though there be many Administrators, as, of a Church, a Commonwealth, a Family, etc. yet there is but one Lord:
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(22) doctrine (DIV2)
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God is the Head of this society, as well as of any other, 1. Cor. 12.
God is the Head of this society, as well as of any other, 1. Cor. 12.
np1 vbz dt n1 pp-f d n1, c-acp av c-acp pp-f d n-jn, crd np1 crd
(22) doctrine (DIV2)
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Secondly, because this is the first society God brought into the world;
Secondly, Because this is the First society God brought into the world;
ord, c-acp d vbz dt ord n1 np1 vvd p-acp dt n1;
(22) doctrine (DIV2)
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and therefore hee would haue it honoured and carefully preserued to the end of the world.
and Therefore he would have it honoured and carefully preserved to the end of the world.
cc av pns31 vmd vhi pn31 vvn cc av-j vvn p-acp dt n1 pp-f dt n1.
(22) doctrine (DIV2)
2935
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The first society in Paradise, was this:
The First society in Paradise, was this:
dt ord n1 p-acp n1, vbds d:
(22) doctrine (DIV2)
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and Religion was professed for many hundred yeers by this society onely, euen till the people came out of Aegypt.
and Religion was professed for many hundred Years by this society only, even till the people Come out of Egypt.
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(22) doctrine (DIV2)
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Thirdly, because the persons we liue withall in the family, are the neerest companions of our liues:
Thirdly, Because the Persons we live withal in the family, Are the nearest Sodales of our lives:
ord, c-acp dt n2 pns12 vvb av p-acp dt n1, vbr dt js n2 pp-f po12 n2:
(22) doctrine (DIV2)
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and therefore wee should liue with all due respect one of another. Fourthly, because the family is the Seminarie both of Church and Common-wealth.
and Therefore we should live with all due respect one of Another. Fourthly, Because the family is the Seminary both of Church and Commonwealth.
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(22) doctrine (DIV2)
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Fiftly, because the family is the most vsual place for vs to practise our Religion in:
Fifty, Because the family is the most usual place for us to practise our Religion in:
ord, c-acp dt n1 vbz dt av-ds j n1 p-acp pno12 pc-acp vvi po12 n1 p-acp:
(22) doctrine (DIV2)
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what wee learne at Church, is for the most part to be practised at home. Many haue little occasion of practice abroad.
what we Learn At Church, is for the most part to be practised At home. Many have little occasion of practice abroad.
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Sixtly, because the comfort and contentment of mans life lieth much in this.
Sixty, Because the Comfort and contentment of men life lies much in this.
ord, c-acp dt n1 cc n1 pp-f ng1 n1 vvz d p-acp d.
(22) doctrine (DIV2)
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How are the liues of many men made vncomfortable, by disordred seruants, wicked children, idle, froward, vicious wiues!
How Are the lives of many men made uncomfortable, by disordered Servants, wicked children, idle, froward, vicious wives!
q-crq vbr dt n2 pp-f d n2 vvd j, p-acp vvn n2, j n2, j, j, j n2!
(22) doctrine (DIV2)
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God gaue the woman, at the first, as a speciall help to man; to shew, that at home the chief help of his life was to be had.
God gave the woman, At the First, as a special help to man; to show, that At home the chief help of his life was to be had.
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(22) doctrine (DIV2)
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Vse. The vse should be therefore to teach Christians, in their seuerall places in the family, to make conscience of their dealing;Use. The use should be Therefore to teach Christians, in their several places in the family, to make conscience of their dealing;
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(22) doctrine (DIV2)
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both to knowe it, and to doo it, as euer they would haue God to come to them,
both to know it, and to do it, as ever they would have God to come to them,
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(22) doctrine (DIV2)
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and dwell with them, Psalm 101.2. and as they desire to bee no hypocrites in Religion:
and dwell with them, Psalm 101.2. and as they desire to be no Hypocrites in Religion:
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(22) doctrine (DIV2)
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for, such as make no conscience of dooing their duties in the family, whether themselues, wiues, seruants,
for, such as make no conscience of doing their duties in the family, whither themselves, wives, Servants,
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(22) doctrine (DIV2)
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or children, are not sound Christians, they are but hypocrites. They are not compleat Christians, that are not good at home, aswell as abroad:
or children, Are not found Christians, they Are but Hypocrites. They Are not complete Christians, that Are not good At home, aswell as abroad:
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(22) doctrine (DIV2)
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they walk not in a perfect way, Psalm 101.2. And besides, till domesticall disorders be redressed, the family will neuer be established, Pro. 14.3.
they walk not in a perfect Way, Psalm 101.2. And beside, till domestical disorders be Redressed, the family will never be established, Pro 14.3.
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(22) doctrine (DIV2)
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Secondly, it is to be noted, that Inferiours in the family, are either only, or first,
Secondly, it is to be noted, that Inferiors in the family, Are either only, or First,
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(22) doctrine (DIV2)
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or with most words charged about their duties; as heer, seruants, and not masters; and seruants and wiues, with many words:
or with most words charged about their duties; as her, Servants, and not Masters; and Servants and wives, with many words:
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(22) doctrine (DIV2)
2941
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and there may be diuerse reasons assigned of it. 1. To preserue order. God hath subiected the Inferiours to the Superiours;
and there may be diverse Reasons assigned of it. 1. To preserve order. God hath subjected the Inferiors to the Superiors;
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(22) doctrine (DIV2)
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and the Superiour in a family, is God's Image: the Lord is therfore carefull to preserue his authority.
and the Superior in a family, is God's Image: the Lord is Therefore careful to preserve his Authority.
cc dt j-jn p-acp dt n1, vbz npg1 n1: dt n1 vbz av j pc-acp vvi po31 n1.
(22) doctrine (DIV2)
2941
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The Superiours receiue lawes from God, but not from their Inferiours.
The Superiors receive laws from God, but not from their Inferiors.
dt n2-jn vvb n2 p-acp np1, cc-acp xx p-acp po32 n2-jn.
(22) doctrine (DIV2)
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The Inferiours are to learn their dutie without prescribing lawes to their Superiors. 2. Because the disorders of Inferiors are,
The Inferiors Are to Learn their duty without prescribing laws to their Superiors. 2. Because the disorders of Inferiors Are,
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(22) doctrine (DIV2)
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for the most part, most dangerous to the troubling of the family, because the businesses of the family are done by their hands, the Superiour prouiding for the common good by common instruments.
for the most part, most dangerous to the troubling of the family, Because the businesses of the family Are done by their hands, the Superior providing for the Common good by Common Instruments.
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(22) doctrine (DIV2)
2941
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If the Master of the family be neuer so godly-wise, yet oftentimes the family may bee destroyed by wicked seruants,
If the Master of the family be never so godly-wise, yet oftentimes the family may be destroyed by wicked Servants,
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(22) doctrine (DIV2)
2941
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and vicious wiues, Pro. 14.1. 3. Because faults in the Inferiours are most scandalous against Religion, especially where the family is vnequally yoked;
and vicious wives, Pro 14.1. 3. Because Faults in the Inferiors Are most scandalous against Religion, especially where the family is unequally yoked;
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(22) doctrine (DIV2)
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as, if the Head of the family be an vnbeleeuer, and the Members beleeuers:
as, if the Head of the family be an unbeliever, and the Members believers:
c-acp, cs dt n1 pp-f dt n1 vbb dt n1, cc dt n2 n2:
(22) doctrine (DIV2)
2941
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disorder in the beleeuers, is most extremely scandalous. 4. Because, if the Head of the family be disordred, the orderly behauiour of the Inferiours may bring him into order,
disorder in the believers, is most extremely scandalous. 4. Because, if the Head of the family be disordered, the orderly behaviour of the Inferiors may bring him into order,
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(22) doctrine (DIV2)
2941
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and winne him both to Religion, and good order at home.
and win him both to Religion, and good order At home.
cc vvi pno31 d p-acp n1, cc j n1 p-acp n1-an.
(22) doctrine (DIV2)
2941
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A conuersation with feare, in wiues, may win their husbands, chap. 3.1, 2. of this Epistle. 5. Because God would heerby shew, that the Inferiours must alwaies doo their duties,
A Conversation with Fear, in wives, may win their Husbands, chap. 3.1, 2. of this Epistle. 5. Because God would hereby show, that the Inferiors must always do their duties,
dt n1 p-acp n1, p-acp n2, vmb vvi po32 n2, n1 crd, crd pp-f d n1. crd p-acp np1 vmd av vvi, cst dt n2-jn vmb av vdi po32 n2,
(22) doctrine (DIV2)
2941
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before they look after the duties of Superiors:
before they look After the duties of Superiors:
c-acp pns32 vvb p-acp dt n2 pp-f n2-jn:
(22) doctrine (DIV2)
2941
Image 10
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they must be first serued. 6. By this course, the Apostles did labour to intice the Gentiles to Religion, by letting them see how carefull they were to breed goodnes and loue in their wiues, seruants, and children:
they must be First served. 6. By this course, the Apostles did labour to entice the Gentiles to Religion, by letting them see how careful they were to breed Goodness and love in their wives, Servants, and children:
pns32 vmb vbi ord vvn. crd p-acp d n1, dt n2 vdd vvi pc-acp vvi dt n2-j p-acp n1, p-acp vvg pno32 vvi c-crq j pns32 vbdr pc-acp vvi n1 cc n1 p-acp po32 n2, n2, cc n2:
(22) doctrine (DIV2)
2941
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because as seruants must doo their masters work as they are seruants:
Because as Servants must do their Masters work as they Are Servants:
c-acp c-acp n2 vmb vdi po32 n2 vvi c-acp pns32 vbr n2:
(22) doctrine (DIV2)
3022
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and the Apostles did wisely in so doing, because it is a greater gain to Religion, to gain one master,
and the Apostles did wisely in so doing, Because it is a greater gain to Religion, to gain one master,
cc dt n2 vdd av-j p-acp av vdg, c-acp pn31 vbz dt jc n1 p-acp n1, pc-acp vvi crd n1,
(22) doctrine (DIV2)
2941
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than many seruants, because such a master may do more good. The vse should be therefore to interest the obligation vpon the consciences of wiues, seruants, and children:
than many Servants, Because such a master may do more good. The use should be Therefore to Interest the obligation upon the Consciences of wives, Servants, and children:
cs d n2, c-acp d dt n1 vmb vdi av-dc j. dt n1 vmd vbi av p-acp n1 dt n1 p-acp dt n2 pp-f n2, n2, cc n2:
(22) doctrine (DIV2)
2941
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and euen the more they see that God saith vnto them, the more they should be carefull of their duties,
and even the more they see that God Says unto them, the more they should be careful of their duties,
cc av dt av-dc pns32 vvb cst np1 vvz p-acp pno32, dt av-dc pns32 vmd vbi j pp-f po32 n2,
(22) doctrine (DIV2)
2942
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and euer the more desirous they see the Lord to bee to haue them liue without offence, the more abominable they shold account it to dare to offend still:
and ever the more desirous they see the Lord to be to have them live without offence, the more abominable they should account it to Dare to offend still:
cc av dt av-dc j pns32 vvb dt n1 pc-acp vbi pc-acp vhi pno32 vvi p-acp n1, dt av-dc j pns32 vmd vvi pn31 pc-acp vvi pc-acp vvi av:
(22) doctrine (DIV2)
2942
Image 10
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and if they haue not masters or husbands, they should striue to bee good themselues, before they complain of the faults of their Superiours;
and if they have not Masters or Husbands, they should strive to be good themselves, before they complain of the Faults of their Superiors;
cc cs pns32 vhb xx n2 cc n2, pns32 vmd vvi pc-acp vbi j px32, c-acp pns32 vvb pp-f dt n2 pp-f po32 n2-jn;
(22) doctrine (DIV2)
2942
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and should think with themselues, If I were a better wife or seruant, I should finde my husband or seruant better to mee. Thus in the generall.
and should think with themselves, If I were a better wife or servant, I should find my husband or servant better to me. Thus in the general.
cc vmd vvi p-acp px32, cs pns11 vbdr dt jc n1 cc n1, pns11 vmd vvi po11 n1 cc n1 av-jc p-acp pno11. av p-acp dt n1.
(22) doctrine (DIV2)
2942
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The first thing then the Apostle giues in charge, concerns seruants, from verse 18. to the end of this chapter: where obserue,
The First thing then the Apostle gives in charge, concerns Servants, from verse 18. to the end of this chapter: where observe,
dt ord n1 av dt n1 vvz p-acp n1, vvz n2, p-acp n1 crd p-acp dt n1 pp-f d n1: c-crq vvb,
(22) doctrine (DIV2)
2943
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First, the proposition, enioyning seruants to be subiect to their masters, verse 18. Secondly, the exposition, shewing both how they should be subiect, viz. with all feare;
First, the proposition, enjoining Servants to be Subject to their Masters, verse 18. Secondly, the exposition, showing both how they should be Subject, viz. with all Fear;
ord, dt n1, vvg n2 pc-acp vbi j-jn p-acp po32 n2, n1 crd ord, dt n1, vvg d c-crq pns32 vmd vbi j-jn, n1 p-acp d n1;
(22) doctrine (DIV2)
2944
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and to what masters, viz. not onely to the good, but to the froward, verse 18.
and to what Masters, viz. not only to the good, but to the froward, verse 18.
cc p-acp r-crq n2, n1 xx av-j p-acp dt j, cc-acp p-acp dt j, n1 crd
(22) doctrine (DIV2)
2945
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Thirdly, the confirmation of it, by three reasons, viz. from the consideration, 1. Of the acceptation of such subiection with God, verses 19.20. 2. Of their calling, verse 21. 3. Of the example of Christ, which is vrged, 1. For the vse of seruants, verses 22.23. 2. For the vse of all Christians, by digression, verses 24.25. First then, of the proposition:
Thirdly, the confirmation of it, by three Reasons, viz. from the consideration, 1. Of the acceptation of such subjection with God, Verses 19.20. 2. Of their calling, verse 21. 3. Of the Exampl of christ, which is urged, 1. For the use of Servants, Verses 22.23. 2. For the use of all Christians, by digression, Verses 24.25. First then, of the proposition:
ord, dt n1 pp-f pn31, p-acp crd n2, n1 p-acp dt n1, crd pp-f dt n1 pp-f d n1 p-acp np1, n2 crd. crd pp-f po32 n-vvg, n1 crd crd pp-f dt n1 pp-f np1, r-crq vbz vvn, crd p-acp dt n1 pp-f n2, n2 crd. crd p-acp dt n1 pp-f d np1, p-acp n1, n2 crd. ord av, pp-f dt n1:
(22) doctrine (DIV2)
2946
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where we are to consider, first, the persons charged, Seruants : secondly, the duty imposed, be subiect :
where we Are to Consider, First, the Persons charged, Servants: secondly, the duty imposed, be Subject:
c-crq pns12 vbr pc-acp vvi, ord, dt n2 vvd, n2: ord, dt n1 vvn, vbb j-jn:
(22) doctrine (DIV2)
2947
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8817
thirdly, the persons to whom they owe it, to your Masters. Seruants. ] Two things are to bee inquired into about seruants.
Thirdly, the Persons to whom they owe it, to your Masters. Servants. ] Two things Are to be inquired into about Servants.
ord, dt n2 p-acp ro-crq pns32 vvb pn31, p-acp po22 n2. n2. ] crd n2 vbr pc-acp vbi vvn p-acp p-acp n2.
(22) doctrine (DIV2)
2947
Image 10
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First, the originall of their estate: and secondly, the bond that ties them to this subiection.
First, the original of their estate: and secondly, the bound that ties them to this subjection.
ord, dt n-jn pp-f po32 n1: cc ord, dt n1 cst vvz pno32 p-acp d n1.
(22) doctrine (DIV2)
2950
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There are seruants of God, seruants of sinne, seruants of men: It is the seruants of men, that are heere meant:
There Are Servants of God, Servants of sin, Servants of men: It is the Servants of men, that Are Here meant:
pc-acp vbr n2 pp-f np1, n2 pp-f n1, n2 pp-f n2: pn31 vbz dt n2 pp-f n2, cst vbr av vvn:
(22) doctrine (DIV2)
2951
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seruants of men are not all of one sort neither.
Servants of men Are not all of one sort neither.
n2 pp-f n2 vbr xx d pp-f crd n1 av-d.
(22) doctrine (DIV2)
2951
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For first, such as apply themselues to satisfy the vnreasonable humors of men, are said to bee seruants of men, and condemned, 1. Cor. 7.23. For First, such as apply themselves to satisfy the unreasonable humours of men, Are said to be Servants of men, and condemned, 1. Cor. 7.23.
p-acp ord, d c-acp vvb px32 pc-acp vvi dt j n2 pp-f n2, vbr vvn pc-acp vbi n2 pp-f n2, cc vvn, crd np1 crd.
(22) doctrine (DIV2)
2952
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Secondly, such as make themselues beholding to other men through their pride, are forst many times to become their seruants.
Secondly, such as make themselves beholding to other men through their pride, Are forced many times to become their Servants.
ord, d c-acp vvb px32 vvg p-acp j-jn n2 p-acp po32 n1, vbr vvn d n2 pc-acp vvi po32 n2.
(22) doctrine (DIV2)
2953
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Thus the borrower is a seruant to the lender, Prou. 22.7.
Thus the borrower is a servant to the lender, Prou. 22.7.
av dt n1 vbz dt n1 p-acp dt n1, np1 crd.
(22) doctrine (DIV2)
2953
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Thirdly, such as imploy their estates or bodies for the honour, or preseruation of their superiors, are said to be seruants:
Thirdly, such as employ their estates or bodies for the honour, or preservation of their superiors, Are said to be Servants:
ord, d c-acp vvb po32 n2 cc n2 p-acp dt n1, cc n1 pp-f po32 n2-jn, vbr vvn pc-acp vbi n2:
(22) doctrine (DIV2)
2954
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thus subiects serue Princes, 1. Sam. 8.17.
thus Subjects serve Princes, 1. Sam. 8.17.
av n2-jn vvb n2, crd np1 crd.
(22) doctrine (DIV2)
2954
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Fourthly, such as imploy their labours, and spend themselues for the common good, are said to bee seruants:
Fourthly, such as employ their labours, and spend themselves for the Common good, Are said to be Servants:
ord, d c-acp vvb po32 n2, cc vvi px32 p-acp dt j j, vbr vvn pc-acp vbi n2:
(22) doctrine (DIV2)
2955
Image 10
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thus Ministers are the peoples seruants, 2. Cor. 4.5. 1. Cor. 9.19. But none of these are heere meant:
thus Ministers Are the peoples Servants, 2. Cor. 4.5. 1. Cor. 9.19. But none of these Are Here meant:
av n2 vbr dt ng1 n2, crd np1 crd. crd np1 crd. p-acp pix pp-f d vbr av vvn:
(22) doctrine (DIV2)
2955
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Those seruants are domesticall seruants, such as are vnder the yoke of particular Masters in a family.
Those Servants Are domestical Servants, such as Are under the yoke of particular Masters in a family.
d n2 vbr j n2, d c-acp vbr p-acp dt n1 pp-f j n2 p-acp dt n1.
(22) doctrine (DIV2)
2956
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Those seruants in the Apostles time were of two sorts:
Those Servants in the Apostles time were of two sorts:
d n2 p-acp dt n2 n1 vbdr pp-f crd n2:
(22) doctrine (DIV2)
2957
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some were bond seruants, such as were bought and sould in the markets, ouer whom the Masters had absolute and perpetuall power:
Some were bound Servants, such as were bought and should in the Markets, over whom the Masters had absolute and perpetual power:
d vbdr vvn n2, d c-acp vbdr vvn cc vvn p-acp dt n2, p-acp ro-crq dt n2 vhd j cc j n1:
(22) doctrine (DIV2)
2957
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some were hired seruants, that did seruice by couenant and contract, as seruants doe now for the most part with vs.
Some were hired Servants, that did service by Covenant and contract, as Servants do now for the most part with us
d vbdr vvn n2, cst vdd vvi p-acp n1 cc n1, c-acp n2 vdb av p-acp dt av-ds n1 p-acp pno12
(22) doctrine (DIV2)
2957
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Concerning these, it may bee inquired, how it comes to passe, that men, that by creation haue the same nature with other men, should in their condition bee abased to so low and meane an estate,
Concerning these, it may be inquired, how it comes to pass, that men, that by creation have the same nature with other men, should in their condition be abased to so low and mean an estate,
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(22) doctrine (DIV2)
2958
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as to serue them, that are in nature alike to them? This seemes to bee a grieuous inequality;
as to serve them, that Are in nature alike to them? This seems to be a grievous inequality;
c-acp pc-acp vvi pno32, cst vbr p-acp n1 av-j p-acp pno32? np1 vvz pc-acp vbi dt j n1;
(22) doctrine (DIV2)
2958
Image 10
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and therefore first to be searched into for the originall and causes of it.
and Therefore First to be searched into for the original and Causes of it.
cc av ord pc-acp vbi vvn p-acp p-acp dt j-jn cc n2 pp-f pn31.
(22) doctrine (DIV2)
2958
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It is out of doubt, that before the Fall, if man had staied in his Innocency, there had beene no seruitude,
It is out of doubt, that before the Fallen, if man had stayed in his Innocency, there had been no servitude,
pn31 vbz av pp-f n1, cst p-acp dt n1, cs n1 vhd vvn p-acp po31 n1, a-acp vhd vbn dx n1,
(22) doctrine (DIV2)
2959
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because all men had beene made after the Image of God, both for holines and glory;
Because all men had been made After the Image of God, both for holiness and glory;
c-acp d n2 vhd vbn vvn p-acp dt n1 pp-f np1, av-d p-acp n1 cc n1;
(22) doctrine (DIV2)
2959
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and so had beene on earth, as the Saints shall bee in heauen.
and so had been on earth, as the Saints shall be in heaven.
cc av vhd vbn p-acp n1, c-acp dt n2 vmb vbi p-acp n1.
(22) doctrine (DIV2)
2959
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The first cause then of subiection and seruitude, was the confusion, and sinne of our first parents brought vpon the world, the earth being cursed for mans sake:
The First cause then of subjection and servitude, was the confusion, and sin of our First Parents brought upon the world, the earth being cursed for men sake:
dt ord n1 av pp-f n1 cc n1, vbds dt n1, cc n1 pp-f po12 ord n2 vvn p-acp dt n1, dt n1 vbg vvn p-acp ng1 n1:
(22) doctrine (DIV2)
2960
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A necessity of toylesome labour lay vpon men: and so from the aduantages, or disaduantages of particular mens estates, did arise the freer,
A necessity of toilsome labour lay upon men: and so from the advantages, or disadvantages of particular men's estates, did arise the freer,
dt n1 pp-f j n1 vvd p-acp n2: cc av p-acp dt n2, cc n2 pp-f j ng2 n2, vdd vvi dt jc,
(22) doctrine (DIV2)
2960
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or harder condition of some men:
or harder condition of Some men:
cc jc n1 pp-f d n2:
(22) doctrine (DIV2)
2960
Image 10
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besides, this sinne had so confounded the very dispositions of men, that through the inequality of naturall temper,
beside, this sin had so confounded the very dispositions of men, that through the inequality of natural temper,
a-acp, d n1 vhd av vvn dt j n2 pp-f n2, cst p-acp dt n1 pp-f j n1,
(22) doctrine (DIV2)
2960
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or care of education, some men are made more fit to gouern, and others to be gouerned.
or care of education, Some men Are made more fit to govern, and Others to be governed.
cc n1 pp-f n1, d n2 vbr vvn av-dc j pc-acp vvi, cc n2-jn pc-acp vbi vvn.
(22) doctrine (DIV2)
2960
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Secondly, as a monument of Gods Iustice, it is obserued, that som whole nations of men haue bin in their very naturall inclination onely disposed to bondage, being destitute of all gifts to rule,
Secondly, as a monument of God's justice, it is observed, that Some Whole Nations of men have been in their very natural inclination only disposed to bondage, being destitute of all Gifts to Rule,
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(22) doctrine (DIV2)
2961
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or gouerne, as it is noted by the Muscouites and some other nations, who for the most part at this day are seruants, yea slaues by nature.
or govern, as it is noted by the Muscovites and Some other Nations, who for the most part At this day Are Servants, yea slaves by nature.
cc vvi, c-acp pn31 vbz vvn p-acp dt np2 cc d j-jn n2, r-crq p-acp dt av-ds n1 p-acp d n1 vbr n2, uh n2 p-acp n1.
(22) doctrine (DIV2)
2961
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Thirdly, in other nations many men become seruants, not by nature, but by necessity, as being taken in mercy:
Thirdly, in other Nations many men become Servants, not by nature, but by necessity, as being taken in mercy:
ord, p-acp j-jn n2 d n2 vvb n2, xx p-acp n1, cc-acp p-acp n1, c-acp vbg vvn p-acp n1:
(22) doctrine (DIV2)
2962
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and thus among the Latines came vp the name of seruants, being serui, because they were seruati, preserued from slaughter in war:
and thus among the Latins Come up the name of Servants, being Servant, Because they were Servati, preserved from slaughter in war:
cc av p-acp dt np1 vvd a-acp dt n1 pp-f n2, vbg fw-la, c-acp pns32 vbdr n1, vvn p-acp n1 p-acp n1:
(22) doctrine (DIV2)
2962
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and mancipia, because they were manu capta, things taken by force of armes.
and mancipia, Because they were manu Captivity, things taken by force of arms.
cc fw-la, c-acp pns32 vbdr fw-la fw-la, n2 vvn p-acp n1 pp-f n2.
(22) doctrine (DIV2)
2962
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Fourthly, the horrible sinnes sometimes of the Ancestors brings beggery, and so seruitude vpon their posterity;
Fourthly, the horrible Sins sometime of the Ancestors brings beggary, and so servitude upon their posterity;
ord, dt j n2 av pp-f dt n2 vvz n1, cc av n1 p-acp po32 n1;
(22) doctrine (DIV2)
2963
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as the sin of Cam made Canaan a seruant of seruants, Gen. 9.25.
as the since of Cam made Canaan a servant of Servants, Gen. 9.25.
c-acp dt n1 pp-f vvd vvn np1 dt n1 pp-f n2, np1 crd.
(22) doctrine (DIV2)
2963
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So doth treason, whoredome, riotousnes, and prodigality of many parents, vndoe their whole posterity, and leaue them in a necessity of seruing.
So does treason, whoredom, riotousness, and prodigality of many Parents, undo their Whole posterity, and leave them in a necessity of serving.
np1 vdz n1, n1, n1, cc n1 pp-f d n2, vvb po32 j-jn n1, cc vvi pno32 p-acp dt n1 pp-f vvg.
(22) doctrine (DIV2)
2963
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Fiftly, wicked children, for their disobedience to their parents, are many times brought not onely to bee seruants,
Fifty, wicked children, for their disobedience to their Parents, Are many times brought not only to be Servants,
ord, j n2, p-acp po32 n1 p-acp po32 n2, vbr d n2 vvd xx av-j pc-acp vbi n2,
(22) doctrine (DIV2)
2964
Image 10
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but as was noted before of Cam, to bee seruant of seruants, Prou. 17.2. Sixtly, many men are brought to a morsell of bread by their owne disorder and wickednes of life;
but as was noted before of Cam, to be servant of Servants, Prou. 17.2. Sixty, many men Are brought to a morsel of bred by their own disorder and wickedness of life;
cc-acp a-acp vbds vvn a-acp pp-f vvd, pc-acp vbi n1 pp-f n2, np1 crd. ord, d n2 vbr vvn p-acp dt n1 pp-f n1 p-acp po32 d n1 cc n1 pp-f n1;
(22) doctrine (DIV2)
2964
Image 10
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sometimes open sins, sometimes secret sinnes bringing this curse of God vpon them:
sometime open Sins, sometime secret Sins bringing this curse of God upon them:
av j n2, av j-jn n2 vvg d n1 pp-f np1 p-acp pno32:
(22) doctrine (DIV2)
2965
Image 10
8854
For men became seruants, onely to gayne by their seruice the knowledge, or state of som science, art,
For men became Servants, only to gain by their service the knowledge, or state of Some science, art,
c-acp n2 vvd n2, av-j pc-acp vvi p-acp po32 n1 dt n1, cc n1 pp-f d n1, n1,
(22) doctrine (DIV2)
2965
Image 10
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or trade as many apprentices doe.
or trade as many apprentices do.
cc n1 p-acp d n2 vdb.
(22) doctrine (DIV2)
2965
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Seuenthly, sometimes God by his hand doth abase some men onely, as a triall, if they fall into pouerty,
Seuenthly, sometime God by his hand does abase Some men only, as a trial, if they fallen into poverty,
crd, av np1 p-acp po31 n1 vdz vvi d n2 av-j, c-acp dt n1, cs pns32 vvb p-acp n1,
(22) doctrine (DIV2)
2966
Image 10
8857
and so to the necessity of working for others by no sinfull courses of their owne:
and so to the necessity of working for Others by no sinful courses of their own:
cc av p-acp dt n1 pp-f vvg p-acp n2-jn p-acp dx j n2 pp-f po32 d:
(22) doctrine (DIV2)
2966
Image 10
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but by the ineuitable hand of God, as by pyracy, shipwrack, fire, theeues, or the like:
but by the inevitable hand of God, as by piracy, shipwreck, fire, thieves, or the like:
cc-acp p-acp dt j n1 pp-f np1, c-acp p-acp n1, n1, n1, n2, cc dt j:
(22) doctrine (DIV2)
2966
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and these are so humbled, either to warne others, and shew the power of God, or to bring them to repentance, or else for triall of God's grace in them.
and these Are so humbled, either to warn Others, and show the power of God, or to bring them to Repentance, or Else for trial of God's grace in them.
cc d vbr av vvn, av-d pc-acp vvi n2-jn, cc vvi dt n1 pp-f np1, cc pc-acp vvi pno32 p-acp n1, cc av p-acp n1 pp-f npg1 n1 p-acp pno32.
(22) doctrine (DIV2)
2966
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Eightthly, some men are brought to this misery by the cruelty, and vniust dealing of other men:
Eighthly, Some men Are brought to this misery by the cruelty, and unjust dealing of other men:
j, d n2 vbr vvn p-acp d n1 p-acp dt n1, cc j-u n-vvg pp-f j-jn n2:
(22) doctrine (DIV2)
2967
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and so that power the Masters tooke ouer their bondmen to dispose of their very liues, was not of God or nature, but meerely an oppression.
and so that power the Masters took over their bondmen to dispose of their very lives, was not of God or nature, but merely an oppression.
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For why shold they haue power to take away life, that could not giue it? And so, many a man is brought to pouerty and seruitude, by oppression and cruell Landlords,
For why should they have power to take away life, that could not give it? And so, many a man is brought to poverty and servitude, by oppression and cruel Landlords,
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or by the fraudulent dealings of other men, that falsify their trust, or coozen them in bargaining.
or by the fraudulent dealings of other men, that falsify their trust, or cozen them in bargaining.
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Now, the seruants brought to this condition by any of these meanes, must bee subiect to their Masters:
Now, the Servants brought to this condition by any of these means, must be Subject to their Masters:
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and this is of diuine institution. For God him selfe hath bound them to it by the first commandement;
and this is of divine Institution. For God him self hath bound them to it by the First Commandment;
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and so the subiection of seruants is a morall, and perpetuall ordinance. Vses. The vse of all this may bee diuers: For,
and so the subjection of Servants is a moral, and perpetual Ordinance. Uses. The use of all this may be diverse: For,
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First, it should teach all sorts of men, the more to hate and flee from sinne, which hath brought these miseries vpon such multitudes of men.
First, it should teach all sorts of men, the more to hate and flee from sin, which hath brought these misery's upon such Multitudes of men.
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Secondly, it should teach Masters to vse their seruants respectiuely: For tho they be seruants, yet they are men made after the Image of God,
Secondly, it should teach Masters to use their Servants respectively: For though they be Servants, yet they Are men made After the Image of God,
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and they are the best part of their possession.
and they Are the best part of their possession.
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For other things they possesse, are without life, and seruants are the liuing instruments of their commodities.
For other things they possess, Are without life, and Servants Are the living Instruments of their commodities.
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Thus wise and godly men in Scripture, were wont to account it the best part of their possessions, that they had men seruants, or maid seruants.
Thus wise and godly men in Scripture, were wont to account it the best part of their possessions, that they had men Servants, or maid Servants.
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Thirdly, it should teach seruants especially two things; the one is humility:
Thirdly, it should teach Servants especially two things; the one is humility:
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they should run a race fitted to their condition, they should conquer pride and aspiring, remembring that God hath abased them.
they should run a raze fitted to their condition, they should conquer pride and aspiring, remembering that God hath abased them.
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The other is, they should keep themselues in their places and callings, and not shake off the yoake by running away, &c. seeing God hath taken them bound to serue:
The other is, they should keep themselves in their places and callings, and not shake off the yoke by running away, etc. seeing God hath taken them bound to serve:
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But the former is most proper to this place;
But the former is most proper to this place;
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seeing they are but seruants, they should be content with such diet, apparell, labour, & vsage,
seeing they Are but Servants, they should be content with such diet, apparel, labour, & usage,
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as is conuenient to their condition. Fourthly, it may serue for great humiliation to such seruants, as are wicked men: These are of three sorts:
as is convenient to their condition. Fourthly, it may serve for great humiliation to such Servants, as Are wicked men: These Are of three sorts:
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some of them are brought to this condition by their owne wickednes of life: some of them are wicked seruants too, as well as wicked men:
Some of them Are brought to this condition by their own wickedness of life: Some of them Are wicked Servants too, as well as wicked men:
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some are tolerable, and sometimes profitable seruants, though euill men: all are in ill case. For this is but the beginning of euill to them, if they repent not;
Some Are tolerable, and sometime profitable Servants, though evil men: all Are in ill case. For this is but the beginning of evil to them, if they Repent not;
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For if they liue in their sinnes, as they serue men now, they shall serue diuels hereafter;
For if they live in their Sins, as they serve men now, they shall serve Devils hereafter;
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and so their bondage shall be inuested vpon them without end. Quest. But seeing many godly men and women may bee seruants;
and so their bondage shall be invested upon them without end. Quest. But seeing many godly men and women may be Servants;
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how may a godly Christian comfort himselfe in this estate of abasement? Ans. Though it bee an outward misery to be a seruant:
how may a godly Christian Comfort himself in this estate of abasement? Ans. Though it be an outward misery to be a servant:
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yet there are many consolations to sweeten the bitternes of this abasement. First, because extremities of bondage are remoued from seruants with vs for the most part,
yet there Are many consolations to sweeten the bitterness of this abasement. First, Because extremities of bondage Are removed from Servants with us for the most part,
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so as their seruice is but for a time, and voluntary too, to hire themselues to whom they will,
so as their service is but for a time, and voluntary too, to hire themselves to whom they will,
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and Masters haue not power of their liues. Secondly, because their calling is acknowledged for a lawfull calling by God.
and Masters have not power of their lives. Secondly, Because their calling is acknowledged for a lawful calling by God.
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Thirdly, because God hath bound Masters by his Word to vse them wel, & the Lawes of Princes prouide punishments for vnreasonable Masters.
Thirdly, Because God hath bound Masters by his Word to use them well, & the Laws of Princes provide punishments for unreasonable Masters.
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Fourthly, because Christ hath redeemed them from the spirituall bondage of seruing the Law, and the diuell, and Gods Iustice:
Fourthly, Because christ hath redeemed them from the spiritual bondage of serving the Law, and the Devil, and God's justice:
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so as he is Christs free-man.
so as he is Christ freeman.
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Fiftly, because though his body bee subiect, yet his soule is free, and not subiect to any mortall creature.
Fifty, Because though his body be Subject, yet his soul is free, and not Subject to any Mortal creature.
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Sixtly, because their Masters are their brethren in Religion.
Sixty, Because their Masters Are their brothers in Religion.
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Seuenthly, because God hath prouided by his vnchangeable Law, that one day in seuen they shall rest from their labour.
Seuenthly, Because God hath provided by his unchangeable Law, that one day in seuen they shall rest from their labour.
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Eightthly, because before God there is neither bond nor free: but all are one in Christ, Gal. 3.28. Col. 31.11. Ninthly, because all the benefits by Religion, whether inward or outward, belong to seruants, as well as Masters, 1. Cor. 12.13.
Eighthly, Because before God there is neither bound nor free: but all Are one in christ, Gal. 3.28. Col. 31.11. Ninthly, Because all the benefits by Religion, whither inward or outward, belong to Servants, as well as Masters, 1. Cor. 12.13.
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Tenthly, because the very work that seruants doe in their particular calling, is accepted of God,
Tenthly, Because the very work that Servants do in their particular calling, is accepted of God,
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as obedience to him, as well as the performing of the duties of Religion;
as Obedience to him, as well as the performing of the duties of Religion;
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God accepts their daily labor, as well as he doth praying, hearing the Word, receiuing the Sacraments, reading the Scriptures, fasting, or the like, Eph. 6.6. Eleuenthly, because they are freed in that condition from many cares:
God accepts their daily labour, as well as he does praying, hearing the Word, receiving the Sacraments, reading the Scriptures, fasting, or the like, Ephesians 6.6. Eleventhly, Because they Are freed in that condition from many Cares:
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seeing they haue now nothing to doe in effect, but to obey in what is appointed them;
seeing they have now nothing to do in Effect, but to obey in what is appointed them;
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which is a great ease to a minde that desires to see what he hath to doe to please God, seeing now onely one thing is necessary, which is, to obey in what he is commanded and directed.
which is a great ease to a mind that Desires to see what he hath to do to please God, seeing now only one thing is necessary, which is, to obey in what he is commanded and directed.
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Twelfthly, because he shall not onely haue wages from men, but from God also, Ephes. 6.8.
Twelfthly, Because he shall not only have wages from men, but from God also, Ephesians 6.8.
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Lastly, because there shall be no seruants in heauen, but in Gods Kingdom they are as free as their Masters,
Lastly, Because there shall be no Servants in heaven, but in God's Kingdom they Are as free as their Masters,
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and therefore should not thinke much of a little hardnesse, or harshnesse in this life. Thus of the originall of seruants.
and Therefore should not think much of a little hardness, or harshness in this life. Thus of the original of Servants.
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Secondly, we may hence note, that seruants are bound by God himselfe, in his Word, vnto their subiection.
Secondly, we may hence note, that Servants Are bound by God himself, in his Word, unto their subjection.
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The Word of God doth belong to the calling of Seruants, as well as to any other calling, God hath included them within the doctrine of Scripture,
The Word of God does belong to the calling of Servants, as well as to any other calling, God hath included them within the Doctrine of Scripture,
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as well as any other men; partly to shew, that they haue right to the Scriptures as well as others;
as well as any other men; partly to show, that they have right to the Scriptures as well as Others;
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and partly to shewe, that the power of binding seruants is from God, and God hath taken it vpon him, by his Word, to teach Seruants as well as other men; and that for two reasons.
and partly to show, that the power of binding Servants is from God, and God hath taken it upon him, by his Word, to teach Servants as well as other men; and that for two Reasons.
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The one is, because Seruants belong to the Kingdome of Christ and his Church, as well as other Christians,
The one is, Because Servants belong to the Kingdom of christ and his Church, as well as other Christians,
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and therefore must be taught as well as they.
and Therefore must be taught as well as they.
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Secondly, the other is, because vsually Masters are negligent in teaching them, and therefore God prouides, that by his Word they shall be taught.
Secondly, the other is, Because usually Masters Are negligent in teaching them, and Therefore God provides, that by his Word they shall be taught.
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Men haue some care in teaching their children, but little of their seruants;
Men have Some care in teaching their children, but little of their Servants;
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and therefore God, to shew that he is no respecter of persons, giues order to his Ministers to see them instructed. The Vse may be diuers.
and Therefore God, to show that he is no respecter of Persons, gives order to his Ministers to see them instructed. The Use may be diverse.
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Vses. First, Masters must learne from hence their duty:Uses. First, Masters must Learn from hence their duty:
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For, when they see that God takes care to teach their seruants, they should not bee so proud or carelesse, as to neglect their instruction:
For, when they see that God Takes care to teach their Servants, they should not be so proud or careless, as to neglect their instruction:
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Yea it shewes also, that if they would haue them taught, or reproued, or incouraged, they must doe it with God's Word, and with their owne:
Yea it shows also, that if they would have them taught, or reproved, or encouraged, they must do it with God's Word, and with their own:
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yea, it also shewes the folly and wickednesse of diuers Masters, that cannot abide, their seruants should heare Sermons,
yea, it also shows the folly and wickedness of diverse Masters, that cannot abide, their Servants should hear Sermons,
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or much reade the Scriptures, when they doe not only wickedly, in restrayning their seruants from the meanes of their Saluation,
or much read the Scriptures, when they do not only wickedly, in restraining their Servants from the means of their Salvation,
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or comfort, but doe foolishly also hinder them of that meanes which should especially make them good seruants.
or Comfort, but do foolishly also hinder them of that means which should especially make them good Servants.
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Secondly, Seruants may hereby bee instructed, or informed, and taught. Informed, that though neyther Master nor Minister will teach them, yet they are not excused,
Secondly, Servants may hereby be instructed, or informed, and taught. Informed, that though neither Master nor Minister will teach them, yet they Are not excused,
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because they are bound to learne from Gods Word, their duties:
Because they Are bound to Learn from God's Word, their duties:
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And taught from hence they must bee, to doe their duties to their Masters, not for feare,
And taught from hence they must be, to do their duties to their Masters, not for Fear,
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or reward, but for Conscience sake, because God hath bound them to his subiection.
or reward, but for Conscience sake, Because God hath bound them to his subjection.
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Thirdly, Ministers should learne, and from hence be awakened, to take notice of their charge, both to Catechize in speciall,
Thirdly, Ministers should Learn, and from hence be awakened, to take notice of their charge, both to Catechise in special,
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and to teach seruants in generall, as well as other their hearers.
and to teach Servants in general, as well as other their hearers.
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(22) doctrine (DIV2)
2994
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If it be a part of the Commission of great Apostles, to instruct seruants as well as other Christians,
If it be a part of the Commission of great Apostles, to instruct Servants as well as other Christians,
cs pn31 vbb dt n1 pp-f dt n1 pp-f j n2, pc-acp vvi n2 c-acp av c-acp j-jn np1,
(22) doctrine (DIV2)
2994
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then what accounts can they giue to God, if it be found that they haue had no care of instructing the seruants of their parishes, and charges?
then what accounts can they give to God, if it be found that they have had no care of instructing the Servants of their Parishes, and charges?
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(22) doctrine (DIV2)
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Doct. 3. Thirdly, the indefinite propounding of the word Seruants, shewes, that all sorts of seruants are equally bound to subiection;Doct. 3. Thirdly, the indefinite propounding of the word Servants, shows, that all sorts of Servants Are equally bound to subjection;
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(22) doctrine (DIV2)
2995
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hired seruants are as strictly bound, as bond seruants:
hired Servants Are as strictly bound, as bound Servants:
vvn n2 vbr a-acp av-j vvn, c-acp n1 n2:
(22) doctrine (DIV2)
2995
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The seruants of Princes, are not free from the duty of seruants, more then other seruants:
The Servants of Princes, Are not free from the duty of Servants, more then other Servants:
dt n2 pp-f n2, vbr xx j p-acp dt n1 pp-f n2, av-dc cs j-jn n2:
(22) doctrine (DIV2)
2995
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and so likewise poore mens seruants must be subiect and obedient to their Masters, with as much reuerence and fear, as seruants to great men.
and so likewise poor men's Servants must be Subject and obedient to their Masters, with as much Reverence and Fear, as Servants to great men.
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(22) doctrine (DIV2)
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Old seruants are tied to as much duty, as such as come new to serue.
Old Servants Are tied to as much duty, as such as come new to serve.
j n2 vbr vvn p-acp c-acp d n1, c-acp d c-acp vvb j pc-acp vvi.
(22) doctrine (DIV2)
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Religious seruants are bound to as much subiection and obedience as Pagans, or rather their bond is the stronger,
Religious Servants Are bound to as much subjection and Obedience as Pagans, or rather their bound is the Stronger,
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(22) doctrine (DIV2)
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because Religion should rather make them better seruants, and so there is no difference of sexes;
Because Religion should rather make them better Servants, and so there is no difference of sexes;
c-acp n1 vmd av-c vvi pno32 j n2, cc av pc-acp vbz dx n1 pp-f n2;
(22) doctrine (DIV2)
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men seruants are bound as well as women seruants, neither doth birth, office, gifts, or meanes, priuiledge any seruant from the strictnesse of the bond of subiection. Be subiect. ]
men Servants Are bound as well as women Servants, neither does birth, office, Gifts, or means, privilege any servant from the strictness of the bound of subjection. Be Subject. ]
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(22) doctrine (DIV2)
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The duty, then, required of seruants, is subiection: seruants must bee subiect.
The duty, then, required of Servants, is subjection: Servants must be Subject.
dt n1, av, vvd pp-f n2, vbz n1: n2 vmb vbi j-jn.
(22) doctrine (DIV2)
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It is not enough to weare their master's Cloth, and to hire themselues to their masters:
It is not enough to wear their Masters Cloth, and to hire themselves to their Masters:
pn31 vbz xx av-d p-acp vvb po32 ng1 n1, cc pc-acp vvi px32 p-acp po32 n2:
(22) doctrine (DIV2)
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they must make conscience of it, to perform constant & humble subiection to their masters. And so they must bee subiect to their masters three waies. First, to their commandements:
they must make conscience of it, to perform constant & humble subjection to their Masters. And so they must be Subject to their Masters three ways. First, to their Commandments:
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(22) doctrine (DIV2)
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and so they must obey them, and yeeld themselues to them to be ruled and directed by them in all things, Eph. 6.5. Col. 3.22.
and so they must obey them, and yield themselves to them to be ruled and directed by them in all things, Ephesians 6.5. Col. 3.22.
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(22) doctrine (DIV2)
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Secondly, to their rebukes and corrections: for if children need rebukes and corrections, then doo seruants also, Pro. 13.1. and 15.5. Seruants will not alwaies be corrected by words, and therefore need blowes, Pro. 29.19. Gen. 16.6.
Secondly, to their rebukes and corrections: for if children need rebukes and corrections, then do Servants also, Pro 13.1. and 15.5. Servants will not always be corrected by words, and Therefore need blows, Pro 29.19. Gen. 16.6.
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(22) doctrine (DIV2)
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yea, they must patiently suffer correction, though it be inflicted vniustly, as appears in the verses following this Text. Thirdly, to their restraints.
yea, they must patiently suffer correction, though it be inflicted unjustly, as appears in the Verses following this Text. Thirdly, to their restraints.
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(22) doctrine (DIV2)
2999
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Seruants must bee subiect to the appointment of their masters, euen in the things wherein they restrain them;
Servants must be Subject to the appointment of their Masters, even in the things wherein they restrain them;
ng1 vmb vbi j-jn p-acp dt n1 pp-f po32 n2, av p-acp dt n2 c-crq pns32 vvb pno32;
(22) doctrine (DIV2)
3000
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as for instance, in their diet.
as for instance, in their diet.
c-acp p-acp n1, p-acp po32 n1.
(22) doctrine (DIV2)
3000
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8940
It is a sinfull humour in them, Not to be content with such diet as their masters appoint them,
It is a sinful humour in them, Not to be content with such diet as their Masters appoint them,
pn31 vbz dt j n1 p-acp pno32, xx pc-acp vbi j p-acp d n1 p-acp po32 n2 vvi pno32,
(22) doctrine (DIV2)
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though it be worse than the diet of their masters, or the diet of the children of the family. So likewise in their company:
though it be Worse than the diet of their Masters, or the diet of the children of the family. So likewise in their company:
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(22) doctrine (DIV2)
3000
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they must auoid all company that may bee any way offensiue to their masters;
they must avoid all company that may be any Way offensive to their Masters;
pns32 vmb vvi d n1 cst vmb vbi d n1 j p-acp po32 n2;
(22) doctrine (DIV2)
3000
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and so likewise in their apparell, in such cases where seruants are to bee apparelled by their masters;
and so likewise in their apparel, in such cases where Servants Are to be appareled by their Masters;
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(22) doctrine (DIV2)
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as also in respect of their going out of the house in the day-time, when they haue not leaue:
as also in respect of their going out of the house in the daytime, when they have not leave:
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(22) doctrine (DIV2)
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but much more abominable it is, To be out of their masters houses in the night, without their leaue.
but much more abominable it is, To be out of their Masters houses in the night, without their leave.
cc-acp av-d av-dc j pn31 vbz, pc-acp vbi av pp-f po32 n2 n2 p-acp dt n1, p-acp po32 n1.
(22) doctrine (DIV2)
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And as their subiection must bee performed in all these cases:
And as their subjection must be performed in all these cases:
cc p-acp po32 n1 vmb vbi vvn p-acp d d n2:
(22) doctrine (DIV2)
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so the indefinite maner of propounding it, shewes, both that they must bee subiect in all things,
so the indefinite manner of propounding it, shows, both that they must be Subject in all things,
av dt j n1 pp-f vvg pn31, vvz, d cst pns32 vmb vbi j-jn p-acp d n2,
(22) doctrine (DIV2)
3001
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and in all the waies of shewing subiection, for the manner of it: they must be subiect in all things, so as to beare with their masters:
and in all the ways of showing subjection, for the manner of it: they must be Subject in all things, so as to bear with their Masters:
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(22) doctrine (DIV2)
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for, it is a sinnefull rebellion, to crosse, or disobey, or leaue vndone any thing that is required of them to doo.
for, it is a sinful rebellion, to cross, or disobey, or leave undone any thing that is required of them to do.
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(22) doctrine (DIV2)
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And besides, it shewes, that they must bee subiect in their very hearts, and in their words,
And beside, it shows, that they must be Subject in their very hearts, and in their words,
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(22) doctrine (DIV2)
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and in their countenance and gesture, as well as in the work to be done by them.
and in their countenance and gesture, as well as in the work to be done by them.
cc p-acp po32 n1 cc n1, c-acp av c-acp p-acp dt n1 pc-acp vbi vdn p-acp pno32.
(22) doctrine (DIV2)
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Vse. The vse may concern both seruants, and the parents of such seruants, and the masters that rule them.Use. The use may concern both Servants, and the Parents of such Servants, and the Masters that Rule them.
vvb. dt n1 vmb vvi d n2, cc dt n2 pp-f d n2, cc dt n2 cst vvb pno32.
(22) doctrine (DIV2)
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Seruants should hence, from their hearts, learn to yeeld themselues ouer to their masters, with all good conscience to perform the subiection required:
Servants should hence, from their hearts, Learn to yield themselves over to their Masters, with all good conscience to perform the subjection required:
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(22) doctrine (DIV2)
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yea, such seruants as heare this doctrine, may try their hearts, whether they be indeed good seruants, or no:
yea, such Servants as hear this Doctrine, may try their hearts, whither they be indeed good Servants, or no:
uh, d n2 c-acp av d n1, vmb vvi po32 n2, cs pns32 vbb av j n2, cc dx:
(22) doctrine (DIV2)
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for, a good seruant, that makes conscience of his duty, when hee heares the doctrine, doth from his heart consent to it,
for, a good servant, that makes conscience of his duty, when he hears the Doctrine, does from his heart consent to it,
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(22) doctrine (DIV2)
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and will striue to fashion himself according to it. Now, the seruants that desire to bee such as is required, may attain to it, if they obserue these rules.
and will strive to fashion himself according to it. Now, the Servants that desire to be such as is required, may attain to it, if they observe these rules.
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(22) doctrine (DIV2)
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First, they must carefully study the doctrine of seruants duties. First, they must carefully study the Doctrine of Servants duties.
ord, pns32 vmb av-j vvi dt n1 pp-f ng1 n2.
(22) doctrine (DIV2)
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Seruants oftentimes fail through meer ignorance, because they doo not lay before their mindes what God requires of them.
Servants oftentimes fail through mere ignorance, Because they do not lay before their minds what God requires of them.
ng1 av vvi p-acp j n1, c-acp pns32 vdb xx vvi p-acp po32 n2 r-crq np1 vvz pp-f pno32.
(22) doctrine (DIV2)
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Secondly, they must often iudge themselues for their faults wherin they haue displeased their masters, or neglected their duties:
Secondly, they must often judge themselves for their Faults wherein they have displeased their Masters, or neglected their duties:
ord, pns32 vmb av vvi px32 p-acp po32 n2 c-crq pns32 vhb vvn po32 n2, cc vvd po32 n2:
(22) doctrine (DIV2)
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therefore many seruants mend not, because either they will not see their faults, or doo not humble themselues in secret for it.
Therefore many Servants mend not, Because either they will not see their Faults, or do not humble themselves in secret for it.
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(22) doctrine (DIV2)
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Thirdly, they must often meditate on the motiues that may perswade them to subiection.
Thirdly, they must often meditate on the motives that may persuade them to subjection.
ord, pns32 vmb av vvi p-acp dt n2 cst vmb vvi pno32 p-acp n1.
(22) doctrine (DIV2)
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And so there are fiue things that might bow their harts, and breed in them a conscience of their duties. First, the Commandement of God:
And so there Are fiue things that might bow their hearts, and breed in them a conscience of their duties. First, the Commandment of God:
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(22) doctrine (DIV2)
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it is GOD's will, they should beare themselues thus humbly and obediently toward their masters. Secondly, the promise annexed to God's Commandement, should moue them:
it is GOD's will, they should bear themselves thus humbly and obediently towards their Masters. Secondly, the promise annexed to God's Commandment, should move them:
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(22) doctrine (DIV2)
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God will reward their work, Eph 6.8. Col. 3.24.
God will reward their work, Ephesians 6.8. Col. 3.24.
np1 vmb vvi po32 n1, np1 crd. np1 crd.
(22) doctrine (DIV2)
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And, in particular, inasmuch as their seruice is required in the fift Commandement, therefore, if they be good seruants, God will blesse them with long life.
And, in particular, inasmuch as their service is required in the fift Commandment, Therefore, if they be good Servants, God will bless them with long life.
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(22) doctrine (DIV2)
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Thirdly, the threatning, if they be not good seruants, but bear themselues naughtily and stubbornly;
Thirdly, the threatening, if they be not good Servants, but bear themselves naughtily and stubbornly;
ord, dt j-vvg, cs pns32 vbb xx j n2, cc-acp vvb px32 av-j cc av-j;
(22) doctrine (DIV2)
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they shall not only receiue shame and punishment from men, but God will plague them for the wrongs they doo to their masters,
they shall not only receive shame and punishment from men, but God will plague them for the wrongs they do to their Masters,
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(22) doctrine (DIV2)
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euen for all the grief wherwith they haue vexed them, and for all the losses they haue brought to their masters, Col. 3. vlt. Fourthly, the examples of such as haue born themselues full wel in Scripture, should much moue them;
even for all the grief wherewith they have vexed them, and for all the losses they have brought to their Masters, Col. 3. Ult. Fourthly, the Examples of such as have born themselves full well in Scripture, should much move them;
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(22) doctrine (DIV2)
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the piety of Abraham 's seruant, Gen. 24. and the painfulnesse and faithfulnesse of Iacob, Gen. 31.38, &c. and the readinesse of the Centurion's seruant, Mat. 8. Yea, it should much moue them, that Christ Iesus himself was in the form of a seruant, Phil. 2. Fiftly, the care of the Religion they professe, should much moue them:
the piety of Abraham is servant, Gen. 24. and the painfulness and faithfulness of Iacob, Gen. 31.38, etc. and the readiness of the Centurion's servant, Mathew 8. Yea, it should much move them, that christ Iesus himself was in the from of a servant, Philip 2. Fifty, the care of the Religion they profess, should much move them:
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(22) doctrine (DIV2)
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if they bee carelesse, and proud, and stubborn, the Name of God, and the doctrine of Religion, may be blasphemed, 1. Tim. 6.1.
if they be careless, and proud, and stubborn, the Name of God, and the Doctrine of Religion, may be blasphemed, 1. Tim. 6.1.
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(22) doctrine (DIV2)
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And if they bee humble, and carefull, and faithfull, they may adorn the doctrine of the Gospell,
And if they be humble, and careful, and faithful, they may adorn the Doctrine of the Gospel,
cc cs pns32 vbb j, cc j, cc j, pns32 vmb vvi dt n1 pp-f dt n1,
(22) doctrine (DIV2)
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as the Apostle shewes, Tit. 2.9, 10.
as the Apostle shows, Tit. 2.9, 10.
c-acp dt n1 vvz, np1 crd, crd
(22) doctrine (DIV2)
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Vse 2. Such parents as put their children foorth to seruice, must take heed, that they spoil them not by giuing care to the complaints of their masters, Use 2. Such Parents as put their children forth to service, must take heed, that they spoil them not by giving care to the complaints of their Masters,
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(22) doctrine (DIV2)
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or by allowing them any way in stubborn and disobedient courses.or by allowing them any Way in stubborn and disobedient courses.
cc p-acp vvg pno32 d n1 p-acp j cc j n2.
(22) doctrine (DIV2)
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Thirdly, if masters would haue their seruants to please them by their subiection, they then must learn how to rule and gouern them, not onely by teaching and charging them what to doo,
Thirdly, if Masters would have their Servants to please them by their subjection, they then must Learn how to Rule and govern them, not only by teaching and charging them what to do,
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(22) doctrine (DIV2)
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but also by ouer-seeing them, whereby many faults may bee preuented;
but also by overseeing them, whereby many Faults may be prevented;
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(22) doctrine (DIV2)
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and accordingly by seasonable reprouing them, and correcting of them betimes for the more wilfull offenses;
and accordingly by seasonable reproving them, and correcting of them betimes for the more wilful offenses;
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(22) doctrine (DIV2)
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so studying to carry themselues gently towards them, or that they lose not their authority by too much loue of their own ease and quietnes:
so studying to carry themselves gently towards them, or that they loose not their Authority by too much love of their own ease and quietness:
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(22) doctrine (DIV2)
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else it is iust, that their seruants should prooue a continuall vexation to them, Pro. 30.22. and 29.19. To your masters. ]
Else it is just, that their Servants should prove a continual vexation to them, Pro 30.22. and 29.19. To your Masters. ]
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(22) doctrine (DIV2)
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The parties to whom they owe subiection, are their masters: where three things may bee obserued.
The parties to whom they owe subjection, Are their Masters: where three things may be observed.
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(22) doctrine (DIV2)
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First, that though seruants are vnder subiection, yet it is not to all men, or to other men, but onely to their masters:
First, that though Servants Are under subjection, yet it is not to all men, or to other men, but only to their Masters:
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(22) doctrine (DIV2)
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which may warne men to take heed that they abuse not other mens seruants, or speak basely of them:
which may warn men to take heed that they abuse not other men's Servants, or speak basely of them:
r-crq vmb vvi n2 pc-acp vvi n1 cst pns32 vvb xx j-jn ng2 n2, cc vvb av-j pp-f pno32:
(22) doctrine (DIV2)
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for, though in respect of their masters, they are seruants; yet, in respect of them, they are as free as themselues.
for, though in respect of their Masters, they Are Servants; yet, in respect of them, they Are as free as themselves.
c-acp, cs p-acp n1 pp-f po32 n2, pns32 vbr n2; av, p-acp n1 pp-f pno32, pns32 vbr a-acp j c-acp px32.
(22) doctrine (DIV2)
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And, in particular, it should teach diuers, to meddle lesse with other mens seruants, by way of complaint to their masters. It was Salomon 's Rule;
And, in particular, it should teach diverse, to meddle less with other men's Servants, by Way of complaint to their Masters. It was Solomon is Rule;
np1, p-acp j, pn31 vmd vvi j, pc-acp vvi av-dc p-acp j-jn ng2 n2, p-acp n1 pp-f n1 p-acp po32 n2. pn31 vbds np1 vbz n1;
(22) doctrine (DIV2)
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Accuse not a seruant to his master, lest he curse thee, and thou bee found guilty, Pro. 3.10. Hee giues two reasons of his aduice.
Accuse not a servant to his master, lest he curse thee, and thou be found guilty, Pro 3.10. He gives two Reasons of his Advice.
vvb xx dt n1 p-acp po31 n1, cs pns31 vvi pno21, cc pns21 vbi vvn j, np1 crd. pns31 vvz crd n2 pp-f po31 n1.
(22) doctrine (DIV2)
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The one is, that his complaining may so vex the seruants ouer whom he hath no iurisdiction, that it may cause them in their impatience to vex him with their reproaches of him;
The one is, that his complaining may so vex the Servants over whom he hath no jurisdiction, that it may cause them in their impatience to vex him with their Reproaches of him;
dt pi vbz, cst po31 n-vvg vmb av vvi dt n2 p-acp ro-crq pns31 vhz dx n1, cst pn31 vmb vvi pno32 p-acp po32 n1 pc-acp vvi pno31 p-acp po32 n2 pp-f pno31;
(22) doctrine (DIV2)
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which, an ingenuous minde should striue to auoid.
which, an ingenuous mind should strive to avoid.
r-crq, dt j n1 vmd vvi pc-acp vvi.
(22) doctrine (DIV2)
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The other is, that in such complaints most an end there is much mis-taking, when men meddle with such things as belong to other mens families:
The other is, that in such complaints most an end there is much mistaking, when men meddle with such things as belong to other men's families:
dt n-jn vbz, cst p-acp d n2 av-ds dt n1 pc-acp vbz d vvg, c-crq n2 vvb p-acp d n2 c-acp vvb p-acp j-jn ng2 n2:
(22) doctrine (DIV2)
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and then it is a foule shame to be found faulty. To conclude this point, wee should remember that of the Apostle;
and then it is a foul shame to be found faulty. To conclude this point, we should Remember that of the Apostle;
cc av pn31 vbz dt j n1 pc-acp vbi vvn j. p-acp vvi d n1, pns12 vmd vvi d pp-f dt n1;
(22) doctrine (DIV2)
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What hast thou to do to iudge another man's seruant? he standeth or falleth to his owne master, Rom. 14.
What hast thou to do to judge Another Man's servant? he Stands or falls to his own master, Rom. 14.
q-crq vh2 pns21 pc-acp vdi pc-acp vvi j-jn ng1 n1? pns31 vvz cc vvz p-acp po31 d n1, np1 crd
(22) doctrine (DIV2)
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Secondly, that all masters haue authority ouer their seruants: though the master be a poor man, or an ignorant man, or a cruell man,
Secondly, that all Masters have Authority over their Servants: though the master be a poor man, or an ignorant man, or a cruel man,
ord, cst d n2 vhb n1 p-acp po32 n2: cs dt n1 vbb dt j n1, cc dt j n1, cc dt j n1,
(22) doctrine (DIV2)
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or a froward man ▪ or a hard man, yet the seruant must bee subiect to him,
or a froward man ▪ or a hard man, yet the servant must be Subject to him,
cc dt j n1 ▪ cc dt j n1, av dt n1 vmb vbi j-jn p-acp pno31,
(22) doctrine (DIV2)
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and bear himself as reuerently and obediently, as if he were the richest, or wisest, or worthiest master in the world;
and bear himself as reverently and obediently, as if he were the Richest, or Wisest, or Worthiest master in the world;
cc vvi px31 c-acp av-j cc av-j, c-acp cs pns31 vbdr dt js, cc js, cc js n1 p-acp dt n1;
(22) doctrine (DIV2)
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and the reason is, because the subiection is due, not to the masters riches, or gifts,
and the reason is, Because the subjection is due, not to the Masters riches, or Gifts,
cc dt n1 vbz, c-acp dt n1 vbz j-jn, xx p-acp dt ng1 n2, cc n2,
(22) doctrine (DIV2)
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or greatnes, but to the authority which God hath giuen him as a master: and therefore seruants must look to this point;
or greatness, but to the Authority which God hath given him as a master: and Therefore Servants must look to this point;
cc n1, cc-acp p-acp dt n1 r-crq np1 vhz vvn pno31 p-acp dt n1: cc av n2 vmb vvi p-acp d n1;
(22) doctrine (DIV2)
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and the rather, because it will be the greater triall of their subiection and singlenesse of heart,
and the rather, Because it will be the greater trial of their subjection and singleness of heart,
cc dt av-c, c-acp pn31 vmb vbi dt jc n1 pp-f po32 n1 cc n1 pp-f n1,
(22) doctrine (DIV2)
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when neither feare, nor reward, nor any outward respect doth compell or constrain them, but simply the conscience of God's Commandement, and the masters authority.
when neither Fear, nor reward, nor any outward respect does compel or constrain them, but simply the conscience of God's Commandment, and the Masters Authority.
c-crq dx n1, ccx n1, ccx d j n1 vdz vvi cc vvi pno32, cc-acp av-j dt n1 pp-f npg1 n1, cc dt ng1 n1.
(22) doctrine (DIV2)
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Thirdly, wee may heer inquire, how masters come by this authority ouer seruants: by nature they haue it not, and therefore must haue it by law.
Thirdly, we may her inquire, how Masters come by this Authority over Servants: by nature they have it not, and Therefore must have it by law.
ord, pns12 vmb av vvi, c-crq n2 vvb p-acp d n1 p-acp n2: p-acp n1 pns32 vhb pn31 xx, cc av vmb vhi pn31 p-acp n1.
(22) doctrine (DIV2)
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The lawes of men cannot make one man a seruant, and another a master: therefore it is by the Law of God.
The laws of men cannot make one man a servant, and Another a master: Therefore it is by the Law of God.
dt n2 pp-f n2 vmbx vvi crd n1 dt n1, cc j-jn dt n1: av pn31 vbz p-acp dt n1 pp-f np1.
(22) doctrine (DIV2)
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Since it is by the Law of God;
Since it is by the Law of God;
p-acp pn31 vbz p-acp dt n1 pp-f np1;
(22) doctrine (DIV2)
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if wee haue recourse to the tenne Commandements, wee shall finde, that it is the fift Commandement which giueth masters this authority and honor;
if we have recourse to the tenne commandments, we shall find, that it is the fift Commandment which gives Masters this Authority and honour;
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(22) doctrine (DIV2)
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the exhortations of the Apostle being but interpretations of that Law. And, that this point may bee cleered, two things must be searched into:
the exhortations of the Apostle being but interpretations of that Law. And, that this point may be cleared, two things must be searched into:
dt n2 pp-f dt n1 vbg p-acp n2 pp-f d n1. np1, cst d n1 vmb vbi vvn, crd n2 vmb vbi vvn p-acp:
(22) doctrine (DIV2)
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First, what sorts of men are called fathers and mothers there;
First, what sorts of men Are called Father's and mother's there;
ord, r-crq n2 pp-f n2 vbr vvn n2 cc n2 a-acp;
(22) doctrine (DIV2)
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and secondly, why they are so called in the Commandement, seeing the most sorts of them, in the vsuall life of man, haue other titles. For the first.
and secondly, why they Are so called in the Commandment, seeing the most sorts of them, in the usual life of man, have other titles. For the First.
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(22) doctrine (DIV2)
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This tearm Father wee shall finde in Scripture to be giuen, first, to such as begat vs, Heb. 12.9. Secondly, to Ancestors, Ioh. 6.18. Thirdly, to Tutors:
This term Father we shall find in Scripture to be given, First, to such as begat us, Hebrew 12.9. Secondly, to Ancestors, John 6.18. Thirdly, to Tutors:
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(22) doctrine (DIV2)
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Fourthly, to such as beget vs in respect of grace, as, to our Ministers, 1. Cor. 4.15. Gal. 4.19. Fiftly, to Magistrates, Gen. 41.43. 1. Kings 24.12. Ezra 1.5.
Fourthly, to such as beget us in respect of grace, as, to our Ministers, 1. Cor. 4.15. Gal. 4.19. Fifty, to Magistrates, Gen. 41.43. 1. Kings 24.12. Ezra 1.5.
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(22) doctrine (DIV2)
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Sixtly, to Elders in age, 1. Tim. 5.1. Seuenthly, to the Inuentors or Authors of any science, art, or trade, Gen. 4.20. Lastly, it is giuen to masters:
Sixty, to Elders in age, 1. Tim. 5.1. Seuenthly, to the Inventors or Authors of any science, art, or trade, Gen. 4.20. Lastly, it is given to Masters:
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(22) doctrine (DIV2)
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so Naaman 's seruants called him Father, 2. Kings 5.13.
so Naaman is Servants called him Father, 2. Kings 5.13.
av np1 vbz ng1 vvd pno31 n1, crd n2 crd.
(22) doctrine (DIV2)
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And from hence, masters were wont to be called Patres familias, as Magistrates were called Patres patriae. For the second.
And from hence, Masters were wont to be called Patres familias, as Magistrates were called Patres patriae. For the second.
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(22) doctrine (DIV2)
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Magistrates, Tutors, Ministers, Masters, and all Superiours, are called Fathers, first, because the father was the first degree of superiority,
Magistrates, Tutors, Ministers, Masters, and all Superiors, Are called Father's, First, Because the father was the First degree of superiority,
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(22) doctrine (DIV2)
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and the fountain and seminary of all society.
and the fountain and seminary of all society.
cc dt n1 cc n1 pp-f d n1.
(22) doctrine (DIV2)
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Secondly, God of purpose preserues this title in all superiority, thereby to sweeten subiection to Inferiors,
Secondly, God of purpose preserves this title in all superiority, thereby to sweeten subjection to Inferiors,
ord, np1 pp-f n1 vvz d n1 p-acp d n1, av pc-acp vvi n1 p-acp n2-jn,
(22) doctrine (DIV2)
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and to make them think the seuerall dangers, burdens, labours, and subiections in each condition, to be not onely tolerable,
and to make them think the several dangers, burdens, labours, and subjections in each condition, to be not only tolerable,
cc pc-acp vvi pno32 vvi dt j n2, n2, n2, cc n2 p-acp d n1, pc-acp vbi xx av-j j,
(22) doctrine (DIV2)
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but meet to be born, because they endure them vnder parents as it were: and so such superiority, for that reason, should not bee resisted or enuied.
but meet to be born, Because they endure them under Parents as it were: and so such superiority, for that reason, should not be resisted or envied.
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(22) doctrine (DIV2)
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Thirdly, that thereby Superiours may bee put in minde of their dutie, to auoid insolency, cruelty, oppression,
Thirdly, that thereby Superiors may be put in mind of their duty, to avoid insolency, cruelty, oppression,
ord, cst av n2-jn vmb vbi vvn p-acp n1 pp-f po32 n1, pc-acp vvi n1, n1, n1,
(22) doctrine (DIV2)
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and the too much respect of themselues;
and the too much respect of themselves;
cc dt av d n1 pp-f px32;
(22) doctrine (DIV2)
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God charging them by this title, to remember, that their Inferiors are to them, by God's Ordinance, as their children.
God charging them by this title, to Remember, that their Inferiors Are to them, by God's Ordinance, as their children.
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(22) doctrine (DIV2)
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Thus of the proposition of the duties of seruants. The exposition followes: and so, first, he sheweth the manner how they must be subiect, viz. With all feare. ]
Thus of the proposition of the duties of Servants. The exposition follows: and so, First, he shows the manner how they must be Subject, viz. With all Fear. ]
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(22) doctrine (DIV2)
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Seruants must subiect themselues to their masters in all feare:
Servants must Subject themselves to their Masters in all Fear:
n2 vmb vvi px32 p-acp po32 n2 p-acp d n1:
(22) doctrine (DIV2)
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which, being put downe indefinitely, must be vnderstood both in respect of God, and in respect of their masters.
which, being put down indefinitely, must be understood both in respect of God, and in respect of their Masters.
r-crq, vbg vvn a-acp av-j, vmb vbi vvn av-d p-acp n1 pp-f np1, cc p-acp n1 pp-f po32 n2.
(22) doctrine (DIV2)
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Seruants must shew their feare of God in their places, diuers waies:
Servants must show their Fear of God in their places, diverse ways:
n2 vmb vvi po32 n1 pp-f np1 p-acp po32 n2, j n2:
(22) doctrine (DIV2)
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First, by auoiding such sinnes as are contrary to the will and commandement of God in their generall life; First, by avoiding such Sins as Are contrary to the will and Commandment of God in their general life;
ord, p-acp vvg d n2 c-acp vbr j-jn p-acp dt n1 cc n1 pp-f np1 p-acp po32 j n1;
(22) doctrine (DIV2)
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such as are, swearing, lying, slandering, hatred of the godly, drunkennesse, whoredome, and the like, Psalm 101.3, 4, 5.
such as Are, swearing, lying, slandering, hatred of the godly, Drunkenness, whoredom, and the like, Psalm 101.3, 4, 5.
d c-acp vbr, vvg, vvg, vvg, n1 pp-f dt j, n1, n1, cc dt j, n1 crd, crd, crd
(22) doctrine (DIV2)
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Secondly, by carefulnesse to doo God seruice, as well as their masters;
Secondly, by carefulness to do God service, as well as their Masters;
ord, p-acp n1 pc-acp vdi np1 n1, c-acp av c-acp po32 n2;
(22) doctrine (DIV2)
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not onely by spending the Sabbath in the duties of Religion, but in redeeming the time in the week-daies (as may be without hindrance of their work,
not only by spending the Sabbath in the duties of Religion, but in redeeming the time in the weekdays (as may be without hindrance of their work,
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(22) doctrine (DIV2)
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or offense to their masters) to imploy themselues in praier, reading, conference, &c. and the reason is,
or offence to their Masters) to employ themselves in prayer, reading, conference, etc. and the reason is,
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(22) doctrine (DIV2)
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and no man but is subiect to the Law of God; who hath giuen all his Commandements to seruants, as well as to masters.
and no man but is Subject to the Law of God; who hath given all his commandments to Servants, as well as to Masters.
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(22) doctrine (DIV2)
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Thirdly, by dooing their masters work out of conscience, respecting the will and commandements of God;
Thirdly, by doing their Masters work out of conscience, respecting the will and Commandments of God;
ord, p-acp vdg po32 ng1 n1 av pp-f n1, vvg dt n1 cc n2 pp-f np1;
(22) doctrine (DIV2)
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and therefore seruing their masters with all faithfulnesse, as if the seruice were to bee done to God himself,
and Therefore serving their Masters with all faithfulness, as if the service were to be done to God himself,
cc av vvg po32 n2 p-acp d n1, c-acp cs dt n1 vbdr pc-acp vbi vdn p-acp np1 px31,
(22) doctrine (DIV2)
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or to Iesus Christ, Eph. 6.5. Col. 3.23.
or to Iesus christ, Ephesians 6.5. Col. 3.23.
cc p-acp np1 np1, np1 crd. np1 crd.
(22) doctrine (DIV2)
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Fourthly, by praying for their masters, and for the good successe of their labours for their masters commodity:
Fourthly, by praying for their Masters, and for the good success of their labours for their Masters commodity:
ord, p-acp vvg p-acp po32 n2, cc p-acp dt j n1 pp-f po32 n2 p-acp po32 ng1 n1:
(22) doctrine (DIV2)
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thus Abraham 's seruant is commended for his practice of the feare of God, and left for an example to all seruants to doo likewise, Genes. 24.
thus Abraham is servant is commended for his practice of the Fear of God, and left for an Exampl to all Servants to do likewise, Genesis. 24.
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(22) doctrine (DIV2)
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Fiftly, by dooing their masters work without eye-seruice, being as carefull and as diligent when their masters are absent, as when they are present;
Fifty, by doing their Masters work without eyeservice, being as careful and as diligent when their Masters Are absent, as when they Are present;
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(22) doctrine (DIV2)
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as remembring, that the Lord sees them, though their masters doo not, Col. 3.22. The feare, then, toward their masters, they may shew diuers waies.
as remembering, that the Lord sees them, though their Masters do not, Col. 3.22. The Fear, then, towards their Masters, they may show diverse ways.
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(22) doctrine (DIV2)
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First, by auoiding what might displease their Masters; such as is, answering again, Tit. 2.10. contention with their fellowes, and all vnquietnesse, Phil. 2.4. sullennesse, Prou. 29.19. and all vnfaithfulnes, shewed either by purloining in the least things, Tit. 2.10. or carelesness in disappointing the trust committed to them;
First, by avoiding what might displease their Masters; such as is, answering again, Tit. 2.10. contention with their Fellows, and all unquietness, Philip 2.4. sullenness, Prou. 29.19. and all unfaithfulness, showed either by purloining in the least things, Tit. 2.10. or carelessness in disappointing the trust committed to them;
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(22) doctrine (DIV2)
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as also masterfulnesse, pride, and haughtie behauiour, when they will not abide it to be told or directed;
as also masterfulness, pride, and haughty behaviour, when they will not abide it to be told or directed;
c-acp av n1, n1, cc j n1, c-crq pns32 vmb xx vvi pn31 pc-acp vbi vvn cc vvn;
(22) doctrine (DIV2)
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or doing what they list, not what they be appointed.
or doing what they list, not what they be appointed.
cc vdg q-crq pns32 vvb, xx r-crq pns32 vbb vvn.
(22) doctrine (DIV2)
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Secondly, by reuerent behauiour to be shewed by lowlynesse of countenance, by giuing titles of honor and respect, Iohn 13.13.
Secondly, by reverent behaviour to be showed by lowlynesse of countenance, by giving titles of honour and respect, John 13.13.
ord, p-acp j n1 pc-acp vbi vvn p-acp n1 pp-f n1, p-acp vvg n2 pp-f n1 cc n1, np1 crd.
(22) doctrine (DIV2)
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by standing before them when they sit, Luke 17. by auoiding rude behauiour, or sawcy familiarity,
by standing before them when they fit, Lycia 17. by avoiding rude behaviour, or saucy familiarity,
p-acp vvg p-acp pno32 c-crq pns32 vvb, av crd p-acp vvg j n1, cc j n1,
(22) doctrine (DIV2)
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as accounting them in heart worthy of all honor, 1. Tim. 6.1. one point of which reuerence is, that seruants should not presume to deliuer their opinions easily in their Masters presence,
as accounting them in heart worthy of all honour, 1. Tim. 6.1. one point of which Reverence is, that Servants should not presume to deliver their opinions Easily in their Masters presence,
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(22) doctrine (DIV2)
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vnlesse it be required, or may bee gathered by argument from the lesse, Iob 32.6, 7.
unless it be required, or may be gathered by argument from the less, Job 32.6, 7.
cs pn31 vbb vvn, cc vmb vbi vvn p-acp n1 p-acp dt av-dc, np1 crd, crd
(22) doctrine (DIV2)
3028
Image 10
9045
Thirdly, by their secrecy in all the affayres of their Masters, especially they should take heede of discouering their Masters infirmities to others abroad out of the family.
Thirdly, by their secrecy in all the affairs of their Masters, especially they should take heed of discovering their Masters infirmities to Others abroad out of the family.
ord, p-acp po32 n1 p-acp d dt n2 pp-f po32 n2, av-j pns32 vmd vvi n1 pp-f vvg po32 n2 n2 p-acp n2-jn av av pp-f dt n1.
(22) doctrine (DIV2)
3029
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Fourthly, by auoyding inquisitiuenesse, to meddle only with their owne businesse; the seruant knoweth not what his Master doth, Iohn 15.15. Fiftly, by doing their work with all faithfulnesse and diligence, in absence as well as presence;
Fourthly, by avoiding inquisitiveness, to meddle only with their own business; the servant Knoweth not what his Master does, John 15.15. Fifty, by doing their work with all faithfulness and diligence, in absence as well as presence;
ord, p-acp vvg n1, pc-acp vvi av-j p-acp po32 d n1; dt n1 vvz xx r-crq po31 n1 vdz, np1 crd. ord, p-acp vdg po32 n1 p-acp d n1 cc n1, p-acp n1 c-acp av c-acp n1;
(22) doctrine (DIV2)
3030
Image 10
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that when the Master comes, he may finde them so doing, Math. 24. Thus of the manner of the duty;
that when the Master comes, he may find them so doing, Math. 24. Thus of the manner of the duty;
cst c-crq dt n1 vvz, pns31 vmb vvi pno32 av vdg, np1 crd av pp-f dt n1 pp-f dt n1;
(22) doctrine (DIV2)
3031
Image 10
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And so they must be subiect with all fear, not onely to the good, but also to the froward. To the good and gentle. ] For the sense:
And so they must be Subject with all Fear, not only to the good, but also to the froward. To the good and gentle. ] For the sense:
cc av pns32 vmb vbi j-jn p-acp d n1, xx av-j p-acp dt j, cc-acp av p-acp dt j. p-acp dt j cc j. ] p-acp dt n1:
(22) doctrine (DIV2)
3031
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we must enquire who are good Masters, and who gentle. Good Masters are discerned by diuers signes.
we must inquire who Are good Masters, and who gentle. Good Masters Are discerned by diverse Signs.
pns12 vmb vvi r-crq vbr j n2, cc r-crq j. j n2 vbr vvn p-acp j n2.
(22) doctrine (DIV2)
3033
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First, they seeke not only painefull and skilfull, but religious seruants, Psal. 101.1, 6, 7. First, they seek not only painful and skilful, but religious Servants, Psalm 101.1, 6, 7.
ord, pns32 vvb xx av-j j cc j, cc-acp j n2, np1 crd, crd, crd
(22) doctrine (DIV2)
3035
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9052
Secondly, they not onely licence, but teach their seruants to keepe God's Sabbaths, and to worship him, Commandement 4. Genes. 18.19.
Secondly, they not only licence, but teach their Servants to keep God's Sabbaths, and to worship him, Commandment 4. Genesis. 18.19.
ord, pns32 xx av-j vvi, cc-acp vvb po32 n2 pc-acp vvi npg1 n2, cc pc-acp vvi pno31, n1 crd np1. crd.
(22) doctrine (DIV2)
3036
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Thirdly, they will not command their seruants to doe any thing that is sinfull, or to lie as snares,
Thirdly, they will not command their Servants to do any thing that is sinful, or to lie as snares,
ord, pns32 vmb xx vvi po32 n2 pc-acp vdi d n1 cst vbz j, cc pc-acp vvi p-acp n2,
(22) doctrine (DIV2)
3037
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9054
or defraud others for their profit. Fourthly, that receiue their seruants, especially such as are Religious, as their brethren.
or defraud Others for their profit. Fourthly, that receive their Servants, especially such as Are Religious, as their brothers.
cc vvi n2-jn p-acp po32 n1. ord, cst vvb po32 n2, av-j d c-acp vbr j, c-acp po32 n2.
(22) doctrine (DIV2)
3037
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Fiftly, that are ouerseers as well of the manners of their seruants, as of their labours, being as carefull, that their seruants be no worse to themselues, than to their Masters.
Fifty, that Are Overseers as well of the manners of their Servants, as of their labours, being as careful, that their Servants be no Worse to themselves, than to their Masters.
ord, cst vbr n2 p-acp av pp-f dt n2 pp-f po32 n2, c-acp pp-f po32 n2, vbg p-acp j, cst po32 n2 vbb dx jc p-acp px32, cs p-acp po32 n2.
(22) doctrine (DIV2)
3039
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Sixtly, that vse their seruants well, not onely praysing them for well doing, but alwaies rewarding their seruice with liberall wages;
Sixty, that use their Servants well, not only praising them for well doing, but always rewarding their service with liberal wages;
ord, cst vvb po32 n2 av, xx av-j vvg pno32 p-acp av vdg, cc-acp av vvg po32 n1 p-acp j n2;
(22) doctrine (DIV2)
3040
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and when they part from them, not suffering them to goe from them empty, without portion, &c. Masters shewe their gentlenesse also diuers waies: as,
and when they part from them, not suffering them to go from them empty, without portion, etc. Masters show their gentleness also diverse ways: as,
cc c-crq pns32 vvb p-acp pno32, xx vvg pno32 pc-acp vvi p-acp pno32 j, p-acp n1, av n2 vvb po32 n1 av j n2: c-acp,
(22) doctrine (DIV2)
3040
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First, when they vse their Authority moderately, or are not haughtie or violent towards their seruants.
First, when they use their authority moderately, or Are not haughty or violent towards their Servants.
ord, c-crq pns32 vvb po32 n1 av-j, cc vbr xx j cc j p-acp po32 n2.
(22) doctrine (DIV2)
3042
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Secondly, when they passe by their infirmities, and take not notice of all the ill they say or doe, Eccles. 7.22.
Secondly, when they pass by their infirmities, and take not notice of all the ill they say or do, Eccles. 7.22.
ord, c-crq pns32 vvb p-acp po32 n2, cc vvb xx n1 pp-f d dt n-jn pns32 vvb cc vdb, np1 crd.
(22) doctrine (DIV2)
3043
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Thirdly, when their seruants offend, they chide them with good words, and not reuile them. But also to the froward. ]
Thirdly, when their Servants offend, they chide them with good words, and not revile them. But also to the froward. ]
ord, c-crq po32 n2 vvi, pns32 vvb pno32 p-acp j n2, cc xx vvi pno32. p-acp av p-acp dt j. ]
(22) doctrine (DIV2)
3044
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Froward Masters, are such as are bitter to their seruants, hard to please, that are apt to finde fault, that vse their seruants hardly in words,
Froward Masters, Are such as Are bitter to their Servants, hard to please, that Are apt to find fault, that use their Servants hardly in words,
j n2, vbr d c-acp vbr j p-acp po32 n2, av-j pc-acp vvi, cst vbr j pc-acp vvi n1, cst vvb po32 n2 av p-acp n2,
(22) doctrine (DIV2)
3046
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or deedes, but chiefely such as are cholerick, and passionate, and peeuish in their carriage towards their seruants.
or Deeds, but chiefly such as Are choleric, and passionate, and peevish in their carriage towards their Servants.
cc n2, cc-acp av-jn d c-acp vbr j, cc j, cc j p-acp po32 n1 p-acp po32 n2.
(22) doctrine (DIV2)
3046
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So that foure Doctrines may bee noted from these words, and from the coherence.
So that foure Doctrines may be noted from these words, and from the coherence.
av d crd n2 vmb vbi vvn p-acp d n2, cc p-acp dt n1.
(22) doctrine (DIV2)
3047
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Doct. 1. First, that God takes notice of the faults of Superiours, as well as hee requires duties of Inferiours:Doct. 1. First, that God Takes notice of the Faults of Superiors, as well as he requires duties of Inferiors:
np1 crd ord, cst np1 vvz n1 pp-f dt n2 pp-f n2-jn, c-acp av c-acp pns31 vvz n2 pp-f n2-jn:
(22) doctrine (DIV2)
3048
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he sees frowardnes in masters, as well as disobedience in seruants;
he sees forwardness in Masters, as well as disobedience in Servants;
pns31 vvz n1 p-acp n2, c-acp av c-acp n1 p-acp n2;
(22) doctrine (DIV2)
3048
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and the reason is, both because God is no respecter of persons, and also because hee giues his Law to all men.
and the reason is, both Because God is no respecter of Persons, and also Because he gives his Law to all men.
cc dt n1 vbz, d c-acp np1 vbz dx n1 pp-f n2, cc av c-acp pns31 vvz po31 n1 p-acp d n2.
(22) doctrine (DIV2)
3048
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And therefore Superiours must make conscience of their duties:
And Therefore Superiors must make conscience of their duties:
cc av n2-jn vmb vvi n1 pp-f po32 n2:
(22) doctrine (DIV2)
3048
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so as the froward persons in their froward fits, are not like God, but rather like the diuell.
so as the froward Persons in their froward fits, Are not like God, but rather like the Devil.
av c-acp dt j n2 p-acp po32 j n2, vbr xx av-j np1, cc-acp av-c av-j dt n1.
(22) doctrine (DIV2)
3051
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and in what things GOD hath not in his Word appointed a way, there men haue liberty,
and in what things GOD hath not in his Word appointed a Way, there men have liberty,
cc p-acp r-crq n2 np1 vhz xx p-acp po31 n1 vvn dt n1, a-acp n2 vhb n1,
(24) doctrine (DIV2)
3210
Image 10
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for, though in all things they are not to giue accounts to their Inferiours, yet they must giue accounts of all they doo, to God, Col. 3.24. Doct. 2. That God sees and dislikes such faults, as the lawes of man take not notice of.
for, though in all things they Are not to give accounts to their Inferiors, yet they must give accounts of all they do, to God, Col. 3.24. Doct. 2. That God sees and dislikes such Faults, as the laws of man take not notice of.
c-acp, cs p-acp d n2 pns32 vbr xx pc-acp vvi n2 p-acp po32 n2-jn, av pns32 vmb vvi n2 pp-f d pns32 vdb, p-acp np1, np1 crd. np1 crd cst np1 vvz cc vvz d n2, c-acp dt n2 pp-f n1 vvb xx n1 pp-f.
(22) doctrine (DIV2)
3048
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If a Master should kill his hired seruant, mens lawes would take hould of him: but if he be neuer so froward with him, he may escape mens lawes.
If a Master should kill his hired servant, men's laws would take hold of him: but if he be never so froward with him, he may escape men's laws.
cs dt n1 vmd vvi po31 j-vvn n1, ng2 n2 vmd vvi n1 pp-f pno31: cc-acp cs pns31 vbb av-x av j p-acp pno31, pns31 vmb vvi ng2 n2.
(22) doctrine (DIV2)
3049
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But though the lawes of men punish not frowardnes, yet God will.
But though the laws of men Punish not forwardness, yet God will.
p-acp cs dt n2 pp-f n2 vvb xx n1, av np1 vmb.
(22) doctrine (DIV2)
3049
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So wee see in the exposition of Christ giuen vnto diuers commandements, Mat. 5. man failed in killing, adultery, purity, &c. not once thinking of anger, lust, filthy speaking, reuiling, &c. yet God forbids euen these things also:
So we see in the exposition of christ given unto diverse Commandments, Mathew 5. man failed in killing, adultery, purity, etc. not once thinking of anger, lust, filthy speaking, reviling, etc. yet God forbids even these things also:
av pns12 vvb p-acp dt n1 pp-f np1 vvn p-acp j n2, np1 crd n1 vvn p-acp vvg, n1, n1, av xx c-acp vvg pp-f n1, n1, j vvg, vvg, av av np1 vvz av d n2 av:
(22) doctrine (DIV2)
3049
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which serues to reproue the folly of such, as iustify themselues for very iust men, because they offend not the lawes of men;
which serves to reprove the folly of such, as justify themselves for very just men, Because they offend not the laws of men;
r-crq vvz pc-acp vvi dt n1 pp-f d, c-acp vvi px32 p-acp av j n2, c-acp pns32 vvb xx dt n2 pp-f n2;
(22) doctrine (DIV2)
3049
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but neuer consider, that God can finde a world of faults in them, that mens lawes cannot;
but never Consider, that God can find a world of Faults in them, that men's laws cannot;
cc-acp av-x vvb, cst np1 vmb vvi dt n1 pp-f n2 p-acp pno32, cst ng2 n2 vmbx;
(22) doctrine (DIV2)
3049
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because God sees the heart, and by his Lawes requires obedience of the inward man, and condemnes all sweruing from the right temper of heart and carriage:
Because God sees the heart, and by his Laws requires Obedience of the inward man, and condemns all swerving from the right temper of heart and carriage:
c-acp np1 vvz dt n1, cc p-acp po31 n2 vvz n1 pp-f dt j n1, cc vvz d vvg p-acp dt j-jn n1 pp-f n1 cc n1:
(22) doctrine (DIV2)
3049
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And therefore wee should all looke to our waies, to approue our selues not onely to men,
And Therefore we should all look to our ways, to approve our selves not only to men,
cc av pns12 vmd d vvi p-acp po12 n2, pc-acp vvi po12 n2 xx av-j p-acp n2,
(22) doctrine (DIV2)
3049
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but to God, and so to confesse the imperfections of mens lawes, as to admire the perfection of Gods Word.
but to God, and so to confess the imperfections of men's laws, as to admire the perfection of God's Word.
cc-acp p-acp np1, cc av pc-acp vvi dt n2 pp-f ng2 n2, c-acp pc-acp vvi dt n1 pp-f npg1 n1.
(22) doctrine (DIV2)
3049
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Doct. 3. That frowardnes is a vice to bee auoided of all sorts of men:Doct. 3. That forwardness is a vice to be avoided of all sorts of men:
np1 crd cst n1 vbz dt n1 pc-acp vbi vvn pp-f d n2 pp-f n2:
(22) doctrine (DIV2)
3050
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It is not onely vncomely in seruants, but in Masters too, and so consequently in all sorts of men,
It is not only uncomely in Servants, but in Masters too, and so consequently in all sorts of men,
pn31 vbz xx av-j j-u p-acp n2, cc-acp p-acp n2 av, cc av av-j p-acp d n2 pp-f n2,
(22) doctrine (DIV2)
3050
Image 10
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and it is to bee auoided for many reasons.
and it is to be avoided for many Reasons.
cc pn31 vbz pc-acp vbi vvn p-acp d n2.
(22) doctrine (DIV2)
3050
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First, if wee consider the nature of the vice either in it selfe, or by comparison. First, if we Consider the nature of the vice either in it self, or by comparison.
ord, cs pns12 vvb dt n1 pp-f dt n1 av-d p-acp pn31 n1, cc p-acp n1.
(22) doctrine (DIV2)
3051
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It is of it selfe a kind of madnes: A froward person, during the fit, is in some degree a mad person:
It is of it self a kind of madness: A froward person, during the fit, is in Some degree a mad person:
pn31 vbz pp-f pn31 n1 dt n1 pp-f n1: dt j n1, p-acp dt j, vbz p-acp d n1 dt j n1:
(22) doctrine (DIV2)
3051
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Besides, they are very foolish and absurd.
Beside, they Are very foolish and absurd.
a-acp, pns32 vbr av j cc j.
(22) doctrine (DIV2)
3051
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The month of the righteous, saith Salomō, bringeth foorth wisdom, but the froward tongue shall bee cut out.
The Monn of the righteous, Says Salomō, brings forth Wisdom, but the froward tongue shall be Cut out.
dt n1 pp-f dt j, vvz np1, vvz av n1, cc-acp dt j n1 vmb vbi vvn av.
(22) doctrine (DIV2)
3051
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In which words note the opposition;
In which words note the opposition;
p-acp r-crq n2 vvb dt n1;
(22) doctrine (DIV2)
3051
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The righteous mouth brings foorth wisdome, but the froward mouth brings foorth foolish things, and therefore shall bee cut out, Pro. 10.31. Could froward and peeuish persons remember and consider, what passeth from them in these fits, they would be wōderfully ashamed of themselues.
The righteous Mouth brings forth Wisdom, but the froward Mouth brings forth foolish things, and Therefore shall be Cut out, Pro 10.31. Could froward and peevish Persons Remember and Consider, what passes from them in these fits, they would be wonderfully ashamed of themselves.
dt j n1 vvz av n1, cc-acp dt j n1 vvz av j n2, cc av vmb vbi vvn av, np1 crd. vmd j cc j n2 vvb cc vvi, r-crq vvz p-acp pno32 p-acp d n2, pns32 vmd vbi av-j j pp-f px32.
(22) doctrine (DIV2)
3051
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Againe, consider how contrary frowardnes is to Gods nature. He saith of His words, that there is no frowardnes in them, Prou. 8.8. to note, that frowardnes is a thing altogether contrary to God;
Again, Consider how contrary forwardness is to God's nature. He Says of His words, that there is no forwardness in them, Prou. 8.8. to note, that forwardness is a thing altogether contrary to God;
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(22) doctrine (DIV2)
3051
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He suffered, to make vs blessed.
He suffered, to make us blessed.
pns31 vvd, pc-acp vvi pno12 vvn.
(25) doctrine (DIV2)
3266
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Secondly, if wee consider the causes of this peeuishnes and frowardnes either in man or woman, wee shall find, that this ill humour is bred of vile causes:
Secondly, if we Consider the Causes of this peevishness and forwardness either in man or woman, we shall find, that this ill humour is bred of vile Causes:
ord, cs pns12 vvb dt n2 pp-f d n1 cc n1 av-d p-acp n1 cc n1, pns12 vmb vvi, cst d j-jn n1 vbz vvn pp-f j n2:
(22) doctrine (DIV2)
3052
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sometimes it comes of drunkennes, as is noted, Prouerbs 23.33.
sometime it comes of Drunkenness, as is noted, Proverbs 23.33.
av pn31 vvz pp-f n1, c-acp vbz vvn, n2 crd.
(22) doctrine (DIV2)
3052
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alwaies it proceedes from ignorance, and want of wit and discretion, Prou. 2.11, 12. and vsually it ariseth of idlenes,
always it proceeds from ignorance, and want of wit and discretion, Prou. 2.11, 12. and usually it arises of idleness,
av pn31 vvz p-acp n1, cc n1 pp-f n1 cc n1, np1 crd, crd cc av-j pn31 vvz pp-f n1,
(22) doctrine (DIV2)
3052
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and want of constant imployment, and of pride, arrogance, and stomake, Pro. 8.13.
and want of constant employment, and of pride, arrogance, and stomach, Pro 8.13.
cc n1 pp-f j n1, cc pp-f n1, n1, cc n1, np1 crd.
(22) doctrine (DIV2)
3052
Image 10
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It sometimes ariseth from iealousy, and suspicion, & sometimes it is raised by idle, and vile hypocrisy,
It sometime arises from jealousy, and suspicion, & sometime it is raised by idle, and vile hypocrisy,
pn31 av vvz p-acp n1, cc n1, cc av pn31 vbz vvn p-acp j, cc j n1,
(22) doctrine (DIV2)
3052
Image 10
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while they striue more for reputation to be thought good, then indeed to be such either as they would seem to be, or should bee.
while they strive more for reputation to be Thought good, then indeed to be such either as they would seem to be, or should be.
cs pns32 vvb av-dc p-acp n1 pc-acp vbi vvn j, av av pc-acp vbi d av-d c-acp pns32 vmd vvi pc-acp vbi, cc vmd vbi.
(22) doctrine (DIV2)
3052
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Thirdly, if wee consider the effects of frowardnes. For those are vile, whether we respect the froward persons themselues, or others, or God. First, for themselues:
Thirdly, if we Consider the effects of forwardness. For those Are vile, whither we respect the froward Persons themselves, or Others, or God. First, for themselves:
ord, cs pns12 vvb dt n2 pp-f n1. p-acp d vbr j, cs pns12 vvb dt j n2 px32, cc n2-jn, cc np1. ord, c-acp px32:
(22) doctrine (DIV2)
3053
Image 10
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It is a vice most vnprofitable.
It is a vice most unprofitable.
pn31 vbz dt n1 av-ds j-u.
(22) doctrine (DIV2)
3053
Image 10
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For it is like a disease full of anguish, and vnquietnes, it eates vp their owne hearts, troubles their minds,
For it is like a disease full of anguish, and unquietness, it eats up their own hearts, Troubles their minds,
p-acp pn31 vbz av-j dt n1 j pp-f n1, cc n1, pn31 vvz a-acp po32 d n2, n2 po32 n2,
(22) doctrine (DIV2)
3053
Image 10
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and robs them of al contentment:
and robs them of all contentment:
cc vvz pno32 pp-f d n1:
(22) doctrine (DIV2)
3053
Image 10
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besides, it breeds a grieuous indisposition in them to all good duties both to God and men,
beside, it breeds a grievous indisposition in them to all good duties both to God and men,
a-acp, pn31 vvz dt j n1 p-acp pno32 p-acp d j n2 av-d p-acp np1 cc n2,
(22) doctrine (DIV2)
3053
Image 10
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and brings vpon them many mischiefes ▪ It dares annoy their friends:
and brings upon them many mischiefs ▪ It dares annoy their Friends:
cc vvz p-acp pno32 d n2 ▪ pn31 vvz n1 po32 n2:
(22) doctrine (DIV2)
3053
Image 10
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For they that are wise, will make no frendship with the froward ▪ and in such as are tied to them, that they must needs conuerse with them, it much alienateth their inward loue, and respect of them.
For they that Are wise, will make no friendship with the froward ▪ and in such as Are tied to them, that they must needs converse with them, it much alienateth their inward love, and respect of them.
c-acp pns32 cst vbr j, vmb vvi dx n1 p-acp dt j ▪ cc p-acp d c-acp vbr vvn p-acp pno32, cst pns32 vmb av vvi p-acp pno32, pn31 av-d vvz po32 j n1, cc n1 pp-f pno32.
(22) doctrine (DIV2)
3053
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And therefore Salomon saith well, Hee that hath a froward heart, findes no good; and hee that hath a peruerse tongue, falleth into mischiefe, Pro. 17.20.
And Therefore Solomon Says well, He that hath a froward heart, finds no good; and he that hath a perverse tongue, falls into mischief, Pro 17.20.
cc av np1 vvz av, pns31 cst vhz dt j n1, vvz dx j; cc pns31 cst vhz dt j n1, vvz p-acp n1, np1 crd.
(22) doctrine (DIV2)
3053
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And againe, Thornes and snares are in the mouthes of the froward, Pro. 22.5. Secondly, to others, their peeuishnes is a great vexation and burthen:
And again, Thorns and snares Are in the mouths of the froward, Pro 22.5. Secondly, to Others, their peevishness is a great vexation and burden:
cc av, n2 cc n2 vbr p-acp dt n2 pp-f dt j, np1 crd. ord, p-acp n2-jn, po32 n1 vbz dt j n1 cc n1:
(22) doctrine (DIV2)
3053
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Hence came the prouerb ▪ The lips of the righteous know what is acceptable, that is, a godly, patient, discreet man, is exceeding pleasing to others in his words, and carriage:
Hence Come the proverb ▪ The lips of the righteous know what is acceptable, that is, a godly, patient, discreet man, is exceeding pleasing to Others in his words, and carriage:
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but the mouth of the wicked speaketh frowardnes, that is, a sinfull, peeuish, foolish person is in his word and carriage exceeding troublesome,
but the Mouth of the wicked speaks forwardness, that is, a sinful, peevish, foolish person is in his word and carriage exceeding troublesome,
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and vnpleasing, for so the Antithesis imports. Besides, it breeds discord: a froward mouth soweth discord.
and unpleasing, for so the Antithesis imports. Beside, it breeds discord: a froward Mouth Soweth discord.
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Yea, it many times driues such, as conuerse with such persons, into perplexities, and amazednes, that they know not what to doe to free themselues from their peruersenes; Yea, it many times drives such, as converse with such Persons, into perplexities, and amazedness, that they know not what to do to free themselves from their perverseness;
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according to that of Salomon, The way of a man is peruerse, and strange: but as for the pure, his work is right, Prou. 21.8.
according to that of Solomon, The Way of a man is perverse, and strange: but as for the pure, his work is right, Prou. 21.8.
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And therefore Dauid, when hee was to order his family, is specially carefull, that no froward person dwell with him:
And Therefore David, when he was to order his family, is specially careful, that no froward person dwell with him:
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For where frowardnes is, there is confusion, and euery euil work, I•rem. 3.16. Thirdly, if wee respect God:
For where forwardness is, there is confusion, and every evil work, I•rem. 3.16. Thirdly, if we respect God:
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It is a fearefull thing, which Salomon saith:
It is a fearful thing, which Solomon Says:
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Those, which are of a froward heart, are an abomination to the Lord, but such as are vpright in the way, are his delight, Pro. 11.20.
Those, which Are of a froward heart, Are an abomination to the Lord, but such as Are upright in the Way, Are his delight, Pro 11.20.
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Fourthly, if wee consider the condition of the parties, that are ouer-growne with this disease of peeuishnes, and frowardnes:
Fourthly, if we Consider the condition of the parties, that Are overgrown with this disease of peevishness, and forwardness:
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It is a terrible censure, that God himselfe giues of such for the most part, that they are wicked persons, Prou. 6.12. He that walketh with a froward mouth, is called a naughty person, and a wicked man;
It is a terrible censure, that God himself gives of such for the most part, that they Are wicked Persons, Prou. 6.12. He that walks with a froward Mouth, is called a naughty person, and a wicked man;
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and though in charity wee may hope of men, that they are not altogether destitute of true grace,
and though in charity we may hope of men, that they Are not altogether destitute of true grace,
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yet as the Apostle said of enuie and strife, so may wee say of frowardnes, that such as are guilty of it vsually, are but as carnall;
yet as the Apostle said of envy and strife, so may we say of forwardness, that such as Are guilty of it usually, Are but as carnal;
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at the best, but babes in Christ, 1. Cor. 3.1, 2, 3. To cōclude, Better is the poore, that walketh in his vprightnes,
At the best, but babes in christ, 1. Cor. 3.1, 2, 3. To conclude, Better is the poor, that walks in his uprightness,
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then hee that is peruerse in his lips, though hee bee rich, Pro. 28.6.
then he that is perverse in his lips, though he be rich, Pro 28.6.
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Vse. The vse should bee for admonition, and instruction to such Masters, husbands, wiues, or others that finde themselues guilty of this hatefull vice, to labour by all meanes to get themselues cured of it, remembring the counsell of the holy Ghost, Put away from thee a froward mouth,Use. The use should be for admonition, and instruction to such Masters, Husbands, wives, or Others that find themselves guilty of this hateful vice, to labour by all means to get themselves cured of it, remembering the counsel of the holy Ghost, Put away from thee a froward Mouth,
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and peruerse lips put farr from thee, Pro. 4.14. and to this end they must obserue these rules:
and perverse lips put Far from thee, Pro 4.14. and to this end they must observe these rules:
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First, they must become fooles, that they may bee wise: they must begin the cure at the deniall of themselues, and their vaine conceits.
First, they must become Fools, that they may be wise: they must begin the cure At the denial of themselves, and their vain conceits.
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For if they trust to their owne discretion, and naturall gifts, they will neuer mend: For naturall gifts can neuer make that which is crooked, streight, Eccles. 1.15.
For if they trust to their own discretion, and natural Gifts, they will never mend: For natural Gifts can never make that which is crooked, straight, Eccles. 1.15.
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Secondly, they must striue to breed in their hearts the sound feare of God, and his displeasure for their frowardnes.
Secondly, they must strive to breed in their hearts the found Fear of God, and his displeasure for their forwardness.
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For the feare of God will take downe their pride, and cause them to abhor all peeuish and froward waies, Prou. 8.13.
For the Fear of God will take down their pride, and cause them to abhor all peevish and froward ways, Prou. 8.13.
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Thirdly, they must constantly iudge themselues for their offences heerein, and that both by daily confessing their frowardnes to God in secret,
Thirdly, they must constantly judge themselves for their offences herein, and that both by daily confessing their forwardness to God in secret,
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and also by acknowledging their faults heerein vnto such as are guided by them.
and also by acknowledging their Faults herein unto such as Are guided by them.
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and how can it bee otherwise, since first there are such mines in our own nature made by sinne,
and how can it be otherwise, since First there Are such mines in our own nature made by sin,
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Fourthly, they must especially fly to Iesus Christ, whose office is to make crooked things streight, Esay 40.5. and 42.16. Luke 3.5. The last thing to bee noted out of this verse, is, that no faults in the Superiours can free the inferiours from their subiection for matter or manner;
Fourthly, they must especially fly to Iesus christ, whose office is to make crooked things straight, Isaiah 40.5. and 42.16. Lycia 3.5. The last thing to be noted out of this verse, is, that no Faults in the Superiors can free the inferiors from their subjection for matter or manner;
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as heere seruants must bee subiect, yea with all feare, to froward Masters:
as Here Servants must be Subject, yea with all Fear, to froward Masters:
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so afterwards wiues must bee subiect to their husbands, and with all feare too, though they bee vnbeleeuers, or carnall men. Thus of the exposition: the confirmation followes.
so afterwards wives must be Subject to their Husbands, and with all Fear too, though they be unbelievers, or carnal men. Thus of the exposition: the confirmation follows.
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Verses 19. and 20. For this is thank-worthy, if a man for conscience toward God endure griefe, suffering wrongfully.Verses 19. and 20. For this is thankworthy, if a man for conscience towards God endure grief, suffering wrongfully.
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For what glory is it, if when ye be buffeted for your faults, you shall take it patiently? but if when yee doe,
For what glory is it, if when you be buffeted for your Faults, you shall take it patiently? but if when ye do,
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well, and suffer for it, you take it patiently, this is acceptable with God.
well, and suffer for it, you take it patiently, this is acceptable with God.
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THe Apostle applies the reasons to that part of the exposition which might be most doubted,
THe Apostle Applies the Reasons to that part of the exposition which might be most doubted,
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and •o giues three reasons why seruants should be subiect euen to euill Masters.
and •o gives three Reasons why Servants should be Subject even to evil Masters.
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The first is taken from the acceptation of such subiection with God, verses 19. and 20. The second is taken from their calling, verse 21. The third, from the example of Christ afterwards.
The First is taken from the acceptation of such subjection with God, Verses 19. and 20. The second is taken from their calling, verse 21. The third, from the Exampl of christ afterwards.
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The argument from acceptation is laid downe, verse 19. and auouched, and made good, verse 20.
The argument from acceptation is laid down, verse 19. and avouched, and made good, verse 20.
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In the ninteenth verse then, it is the drift of the Apostle to shew, that though Masters should bee so froward,
In the Nineteenth verse then, it is the drift of the Apostle to show, that though Masters should be so froward,
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as to beate their seruants causelesly, yet they should bee subiect, and indure it for conscience sake vnto God,
as to beat their Servants causelessly, yet they should be Subject, and endure it for conscience sake unto God,
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because this is a Christian mans case, and a great praise, when out of conscience to God hee doth his duty, and suffers wrongfully.
Because this is a Christian men case, and a great praise, when out of conscience to God he does his duty, and suffers wrongfully.
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The reason is so intended, for the particular case of seruants so abused, as it holdes in all cases of iniury for conscience sake.
The reason is so intended, for the particular case of Servants so abused, as it holds in all cases of injury for conscience sake.
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In this verse then, the Apostle intreates of suffering: and wee may note foure things about suffering.
In this verse then, the Apostle intreats of suffering: and we may note foure things about suffering.
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First, what is to bee suffered, griefe. Secondly, how it is to be suffered, viz. wrongfully and with enduring.
First, what is to be suffered, grief. Secondly, how it is to be suffered, viz. wrongfully and with enduring.
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Thirdly, the cause of suffering it: conscience toward God. Fourthly, the effect, which is praise & acceptation.
Thirdly, the cause of suffering it: conscience towards God. Fourthly, the Effect, which is praise & acceptation.
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Doct. 1. In this world all sorts of men are liable to suffer griefe:Doct. 1. In this world all sorts of men Are liable to suffer grief:
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For though the Apostle in the scope intends to speak of seruants suffering griefe, yet the Argument with the vses concerne all sorts of men:
For though the Apostle in the scope intends to speak of Servants suffering grief, yet the Argument with the uses concern all sorts of men:
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In this world then wee must looke for griefe:
In this world then we must look for grief:
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and so many abominations round about vs to God's dishonour? Secondly, the creatures which we are to vse in this world, are empty, and vaine:
and so many abominations round about us to God's dishonour? Secondly, the creatures which we Are to use in this world, Are empty, and vain:
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and so occasion much vexation in the vsers, that are disappointed by them. All is vanity and vexation of spirit, saith the wise man.
and so occasion much vexation in the users, that Are disappointed by them. All is vanity and vexation of Spirit, Says the wise man.
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Thirdly, wee are liable to so many crosses and losses;
Thirdly, we Are liable to so many Crosses and losses;
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euery day hath his griefe and his crosse, which must bee taken vp, Mat. 6. vlt. Luke 9.14.
every day hath his grief and his cross, which must be taken up, Mathew 6. Ult. Luke 9.14.
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Fourthly, how can wee be long without griefe, that liue in a world so full of sin,
Fourthly, how can we be long without grief, that live in a world so full of since,
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and diuels, and diuelish men? Fiftly, our own bodies often grieue vs, being liable to so many paines and diseases.
and Devils, and devilish men? Fifty, our own bodies often grieve us, being liable to so many pains and diseases.
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What should I say? Our own houses are full of causes of griefe, if the disorders of masters, husbands, wiues, seruants, children, be considered of;
What should I say? Our own houses Are full of Causes of grief, if the disorders of Masters, Husbands, wives, Servants, children, be considered of;
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and therefore wee should bee weary of the world, and long for heauen: wee shall neuer bee long together without griefe, till wee come thither.
and Therefore we should be weary of the world, and long for heaven: we shall never be long together without grief, till we come thither.
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Doct. 2, Wee must not onely endure griefe, but many times suffer it wrongfully: Besides all the griefe befals men otherwise, the world is full of wrong, and iniury,Doct. 2, we must not only endure grief, but many times suffer it wrongfully: Beside all the grief befalls men otherwise, the world is full of wrong, and injury,
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and the waies of doing wrong are so many, as cannot easily be reckond.
and the ways of doing wrong Are so many, as cannot Easily be reckoned.
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Who can recount what wrongs are done daily by deceit, violence, oppression, lying, false witnes, slanderings,
Who can recount what wrongs Are done daily by deceit, violence, oppression, lying, false witness, slanderings,
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and other base indignities? Which should teach vs not to think it strange, if wrongs befall vs:
and other base indignities? Which should teach us not to think it strange, if wrongs befall us:
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and withal it imports, that woe shall be to all them that doe wrong.
and withal it imports, that woe shall be to all them that do wrong.
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That God that discouers them that doe wrong, will repay them according to all the wrong they haue done.
That God that discovers them that do wrong, will repay them according to all the wrong they have done.
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Doct. 3. It may be heere noted too, That vsually they suffer most wrong that are most careful to do their duties:Doct. 3. It may be Here noted too, That usually they suffer most wrong that Are most careful to do their duties:
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which ariseth partly from that fearefull A•axie in mens natures, that are falne into such distemperature of disposition,
which arises partly from that fearful A•axie in men's nature's, that Are fallen into such distemperature of disposition,
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and partly, from that naturall malice vngodly men beare to them that are good:
and partly, from that natural malice ungodly men bear to them that Are good:
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& partly, such as are indeed godly, will not vse such meanes of reuenge, as others will doe ▪ and partly,
& partly, such as Are indeed godly, will not use such means of revenge, as Others will do ▪ and partly,
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because the Lawes of men doe not reach to a sufficient way of correcting, and reforming such indignities:
Because the Laws of men do not reach to a sufficient Way of correcting, and reforming such indignities:
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and especially it proceeds from the pride, and vnthankfulnes, and discontentments, which raigne in the harts of froward & corrupt minded persons.
and especially it proceeds from the pride, and unthankfulness, and discontentments, which Reign in the hearts of froward & corrupt minded Persons.
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And from hence we may gather the necessity of God's generall Iudgement, because in this world it is ill many times with good men,
And from hence we may gather the necessity of God's general Judgement, Because in this world it is ill many times with good men,
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It must needs bee that there will bee a time appointed of GOD, for the redresse and reuenge of all wrongs.
It must needs be that there will be a time appointed of GOD, for the redress and revenge of all wrongs.
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Secondly, it should the more incourage such as suffer wrong, to endure it patiently, seeing it is the lot of the best.
Secondly, it should the more encourage such as suffer wrong, to endure it patiently, seeing it is the lot of the best.
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Thirdly, wrong should not measure the goodnes of mens cases, or the badnes of it, by the things they suffer.
Thirdly, wrong should not measure the Goodness of men's cases, or the badness of it, by the things they suffer.
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For many times they suffer wrongfully. Doct. 4. That God takes notice of the wrongs that are done to the meanest,
For many times they suffer wrongfully. Doct. 4. That God Takes notice of the wrongs that Are done to the Meanest,
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euen the wrongs that Masters doe to their seruants:
even the wrongs that Masters do to their Servants:
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and so other Scriptures shew, that if the poorest bee oppressed, or defrauded, GOD will require it at the hands of them that oppress or defraud them, be they neuer so mighty or rich in the world.
and so other Scriptures show, that if the Poorest be oppressed, or defrauded, GOD will require it At the hands of them that oppress or defraud them, be they never so mighty or rich in the world.
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And so, if the weakest Christian bee wronged by scandall, or otherwise, it were better for those that giue the scandal,
And so, if the Weakest Christian be wronged by scandal, or otherwise, it were better for those that give the scandal,
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or doo the wrong, that a milstone were hanged about their necks, and they cast into the sea.
or do the wrong, that a millstone were hanged about their necks, and they cast into the sea.
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And for that cause the Scriptures shew, that God takes great notice of the wrongs done to widowes and orphanes, that haue little means to help or protect themselues;
And for that cause the Scriptures show, that God Takes great notice of the wrongs done to Widows and orphans, that have little means to help or Pact themselves;
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and there is reason for it:
and there is reason for it:
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for, the meanest Christians are God's seruants, and belong to him, and therefore hee must protect them.
for, the Meanest Christians Are God's Servants, and belong to him, and Therefore he must Pact them.
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And besides, God's Law is so powerful, that it condemneth wrongs of all sorts to all men.
And beside, God's Law is so powerful, that it Condemneth wrongs of all sorts to all men.
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And further, there is a cry in oppression or wrong, that goeth vp to heauen; which will not cease, till God heare it:
And further, there is a cry in oppression or wrong, that Goes up to heaven; which will not cease, till God hear it:
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which as it may be a comfort to such as are wronged, that they haue so great a Patrone as God is;
which as it may be a Comfort to such as Are wronged, that they have so great a Patron as God is;
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(23) doctrine (DIV2)
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so it should warn all Superiours, to look to their behauiour: for, though man doo not punish them; yet God will.
so it should warn all Superiors, to look to their behaviour: for, though man do not Punish them; yet God will.
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Doct. 5. That barely to suffer grief, is not a praise, but to suffer it in a right manner:Doct. 5. That barely to suffer grief, is not a praise, but to suffer it in a right manner:
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and for the manner, this likewise tels vs of two things. First, that wee suffer not as euill doers, iustly;
and for the manner, this likewise tells us of two things. First, that we suffer not as evil doers, justly;
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and secondly, that we endure it, that is, continue with patience to abide it, especially when outward and lawfull redresse may not be had in the world.
and secondly, that we endure it, that is, continue with patience to abide it, especially when outward and lawful redress may not be had in the world.
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And therefore Papists are no Martyrs though they lose their liues, when it is for treason.
And Therefore Papists Are no Martyrs though they loose their lives, when it is for treason.
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Nor are wiues to bee regarded, if they complain of their husbands, that they are bitter to them, loue them not so entirely,
Nor Are wives to be regarded, if they complain of their Husbands, that they Are bitter to them, love them not so entirely,
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when they suffer this for their pride, or wilfull hardinesse, or lasciuiousnesse, or frowardnesse, or contention, or wastefulnesse, or the like.
when they suffer this for their pride, or wilful hardiness, or lasciviousness, or frowardness, or contention, or wastefulness, or the like.
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Nor are those seruants to be moned, that suffer blowes iustly for their disobedience, or wilfull negligence, or vnfaithfulnesse.
Nor Are those Servants to be moaned, that suffer blows justly for their disobedience, or wilful negligence, or unfaithfulness.
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Doct. 6. That whereas wrongs cannot be redressed by a lawfull meanes on earth, they must be endured without vsing vnlawfull meanes,Doct. 6. That whereas wrongs cannot be Redressed by a lawful means on earth, they must be endured without using unlawful means,
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and leaue the iniuries to the iudgement of GOD.
and leave the injuries to the judgement of GOD.
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Which condemnes seruants, that being hardly vsed, runne away from their masters, as Hagar did from Sarah ;
Which condemns Servants, that being hardly used, run away from their Masters, as Hagar did from Sarah;
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or else, with wicked murmuring and reuiling, backbite their masters:
or Else, with wicked murmuring and reviling, backbite their Masters:
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and so it condemns the wicked practice of our Gentry, in righting their wrongs by their owne priuate reuenges; which case is abominable.
and so it condemns the wicked practice of our Gentry, in righting their wrongs by their own private revenges; which case is abominable.
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First, because their wrongs may be righted by the Magistrate. Secondly, because the desired reuenge is far aboue the iniuries:
First, Because their wrongs may be righted by the Magistrate. Secondly, Because the desired revenge is Far above the injuries:
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for, they seek satisfaction in bloud, for a supposed wrong in reputation. Thirdly, because it is a course directly against the Lawes of God, and of Kings,
for, they seek satisfaction in blood, for a supposed wrong in reputation. Thirdly, Because it is a course directly against the Laws of God, and of Kings,
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and hath been condemned in all well-gouern'd States. Fourthly, because it is neuer sought but by fools:
and hath been condemned in all well-governed States. Fourthly, Because it is never sought but by Fools:
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for, it is a wise-mans honour and reputation, To passe-by an offense;
for, it is a wiseman's honour and reputation, To pass-by an offence;
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but euery foole will bee medling or quarrelling, saith Salomon. Fiftly, because oftentimes it prooues damnable to one of the parties;
but every fool will be meddling or quarreling, Says Solomon. Fifty, Because oftentimes it Proves damnable to one of the parties;
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who, beeing slain in the act of malice, must needs bee damned for euer;
who, being slave in the act of malice, must needs be damned for ever;
r-crq, vbg vvn p-acp dt n1 pp-f n1, vmb av vbi vvn p-acp av;
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besides the curse of God brought vpon the murderer, making his life miserable, and oftentimes his end fearfull.
beside the curse of God brought upon the murderer, making his life miserable, and oftentimes his end fearful.
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Doct. 7. That it is conscience or meer necessity, that makes any man suffer: men endure no wrong by nature, but either by necessity, because they cannot right it;Doct. 7. That it is conscience or mere necessity, that makes any man suffer: men endure no wrong by nature, but either by necessity, Because they cannot right it;
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or else for conscience sake, because God hath so required it. Which should warn Superiours to take heed, that they doo no wrong:
or Else for conscience sake, Because God hath so required it. Which should warn Superiors to take heed, that they do no wrong:
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for, the persons wronged, if they want conscience, may so remember the wrong, as somtimes to finde a desperate way of reuenge, to the mischief of the wrong-doer,
for, the Persons wronged, if they want conscience, may so Remember the wrong, as sometimes to find a desperate Way of revenge, to the mischief of the wrongdoer,
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though the party wronged doo euill in so dooing, as followeth in the next doctrine. Doct. 8. Inferiours, beeing wronged euen in blowes by the Superiour, ought not to resist, but endure it:
though the party wronged do evil in so doing, as follows in the next Doctrine. Doct. 8. Inferiors, being wronged even in blows by the Superior, ought not to resist, but endure it:
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seruants may not resist the correction of their masters, nor strike again; that is horrible, and egregiously sinnefull.
Servants may not resist the correction of their Masters, nor strike again; that is horrible, and egregiously sinful.
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Which shewes the grieuous pride and naughtiness of diuers seruants, that boast or threaten, that they will take no blowes:
Which shows the grievous pride and naughtiness of diverse Servants, that boast or threaten, that they will take no blows:
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their resolution shewes, they are void of knowledge in the feare or conscience of God's will.
their resolution shows, they Are void of knowledge in the Fear or conscience of God's will.
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And so it is alike sinnefull in children, wiues, or subiects, to resist, or return blowes for blowes, or euill for euill:
And so it is alike sinful in children, wives, or Subjects, to resist, or return blows for blows, or evil for evil:
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neither doth this embolden masters or other superiours to do wrong, because (as was heard before) they shall receiue of GOD according to all the wrongs they haue done.
neither does this embolden Masters or other superiors to do wrong, Because (as was herd before) they shall receive of GOD according to all the wrongs they have done.
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Doct. 9. To suffer grief and wrong, is profitable: for, besides that it is all fruit to them when it makes them more humble,Doct. 9. To suffer grief and wrong, is profitable: for, beside that it is all fruit to them when it makes them more humble,
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and takes away their sinne, it makes them iudge themselues before God for the sinnes they are guilty of,
and Takes away their sin, it makes them judge themselves before God for the Sins they Are guilty of,
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and weans them from the world, and breeds a greater desire of heauen, and the like fruits.
and weans them from the world, and breeds a greater desire of heaven, and the like fruits.
cc vvz pno32 p-acp dt n1, cc vvz dt jc n1 pp-f n1, cc dt j n2.
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Besides all these, this Text tels vs of one commodity more, that is praise or thanks:
Beside all these, this Text tells us of one commodity more, that is praise or thanks:
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it is an honourable thing, To suffer wrongfully:
it is an honourable thing, To suffer wrongfully:
pn31 vbz dt j n1, pc-acp vvi av-j:
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it winnes them a great deale, not onely of compassion, but also of reputation among men.
it wins them a great deal, not only of compassion, but also of reputation among men.
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As it makes the euill more hatefull: so doth it procure loue to him that suffers wrongfully.
As it makes the evil more hateful: so does it procure love to him that suffers wrongfully.
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It is a vertue worthy thanks, yea, the coherence with the next verse, seemeth to import, that GOD will giue him thanks that suffers wrong, if hee endure it patiently:
It is a virtue worthy thanks, yea, the coherence with the next verse, seems to import, that GOD will give him thanks that suffers wrong, if he endure it patiently:
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not that God is bound to doo so, or that such suffering merits any such thanks of God;
not that God is bound to do so, or that such suffering merits any such thanks of God;
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but God is so good and compassionate, and he likes this vertue so well, that he is pleased to crown this patience with that high degree of liking it.
but God is so good and compassionate, and he likes this virtue so well, that he is pleased to crown this patience with that high degree of liking it.
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It is thank-worthy, not because it deserues thanks, but because it declares the party to be such and so worthy in God's gracious acceptation, that hee will of his owne grace yeeld him that encouragement.
It is thankworthy, not Because it deserves thanks, but Because it declares the party to be such and so worthy in God's gracious acceptation, that he will of his own grace yield him that encouragement.
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Thus of the doctrines that may bee particularly gathered out of the words of this verse.
Thus of the doctrines that may be particularly gathered out of the words of this verse.
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(23) doctrine (DIV2)
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Before I leaue the verse, there are diuers things to be considered of about Conscience.
Before I leave the verse, there Are diverse things to be considered of about Conscience.
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(23) doctrine (DIV2)
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For, where this verse mentions conscience towards God, it giueth vs occasion to think what that conscience should be,
For, where this verse mentions conscience towards God, it gives us occasion to think what that conscience should be,
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(23) doctrine (DIV2)
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and to inform ourselues in diuers things about it. There are many reasons may bee assigned, why men should be carefully instructed about Conscience: it is a necessary doctrine:
and to inform ourselves in diverse things about it. There Are many Reasons may be assigned, why men should be carefully instructed about Conscience: it is a necessary Doctrine:
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(23) doctrine (DIV2)
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for first, we see by experience, that of most things that concerne vs, men knowe least about Conscience;
for First, we see by experience, that of most things that concern us, men know least about Conscience;
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(23) doctrine (DIV2)
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many men knowing little more of it, than the bare vse of the word Conscience.
many men knowing little more of it, than the bore use of the word Conscience.
d n2 vvg av-j av-dc pp-f pn31, cs dt j n1 pp-f dt n1 n1.
(23) doctrine (DIV2)
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Secondly, men through this ignorance doo many notorious iniuries and abuses to their conscience, by resisting the motions of conscience, not knowing what to make of them,
Secondly, men through this ignorance do many notorious injuries and Abuses to their conscience, by resisting the motions of conscience, not knowing what to make of them,
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(23) doctrine (DIV2)
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and by smothering the scruples of conscience, and by deading the conscience, or else by vexing them, and many other waies.
and by smothering the scruples of conscience, and by deading the conscience, or Else by vexing them, and many other ways.
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(23) doctrine (DIV2)
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Thirdly, God hath giuen men a great charge about the keeping of their consciences, which he placed in their soules as a great treasure;
Thirdly, God hath given men a great charge about the keeping of their Consciences, which he placed in their Souls as a great treasure;
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(23) doctrine (DIV2)
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and God would haue it respected and looked to with as much care as any thing hee hath giuen vs, 1. Tim. 1.19.
and God would have it respected and looked to with as much care as any thing he hath given us, 1. Tim. 1.19.
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(23) doctrine (DIV2)
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Fourthly, God doth require, that men should get grace and goodnes into their consciences, as well as into their hearts, or words, or liues;
Fourthly, God does require, that men should get grace and Goodness into their Consciences, as well as into their hearts, or words, or lives;
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(23) doctrine (DIV2)
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which they can neuer doo, if they be not taught.
which they can never do, if they be not taught.
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(23) doctrine (DIV2)
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Fiftly, God's Word, in all the directions and precepts of it, doth binde & oblige mens consciences to see to the obedience of them:
Fifty, God's Word, in all the directions and Precepts of it, does bind & oblige men's Consciences to see to the Obedience of them:
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(23) doctrine (DIV2)
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now, what can conscience doo, if men knowe not what belongs to their consciences, and the natures and works of conscience? But, aboue all things, it should awaken men to study the knowledge of conscience,
now, what can conscience do, if men know not what belongs to their Consciences, and the nature's and works of conscience? But, above all things, it should awaken men to study the knowledge of conscience,
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(23) doctrine (DIV2)
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yea, of their owne consciences, if they consider, that the conscience of euery man is one of the principall books shall bee opened at the last Day,
yea, of their own Consciences, if they Consider, that the conscience of every man is one of the principal books shall be opened At the last Day,
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(23) doctrine (DIV2)
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for euidence, before the Tribunall Seat of Christ:
for evidence, before the Tribunal Seat of christ:
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(23) doctrine (DIV2)
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and therefore men were best to look about them in this world, to see to it, what is written in this book;
and Therefore men were best to look about them in this world, to see to it, what is written in this book;
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(23) doctrine (DIV2)
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for, it is indeleble, and will stand vpon record, either for them or against them, at that Day.
for, it is indelible, and will stand upon record, either for them or against them, At that Day.
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(23) doctrine (DIV2)
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Now concerning conscience, diuers things are to bee considered: First, what conscence is. Secondly, what the work of conscience is.
Now Concerning conscience, diverse things Are to be considered: First, what conscience is. Secondly, what the work of conscience is.
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(23) doctrine (DIV2)
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Thirdly, what the prerogatiues of conscience are. Fourthly, the kindes or sorts of consciences. Last of all, what it is, that bindes the conscience:
Thirdly, what the prerogatives of conscience Are. Fourthly, the Kinds or sorts of Consciences. Last of all, what it is, that binds the conscience:
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(23) doctrine (DIV2)
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which is to bee inquired into, because men are inioyned to suffer wrongs patiently for conscience sake, euen seruants from their Masters. For the first.
which is to be inquired into, Because men Are enjoined to suffer wrongs patiently for conscience sake, even Servants from their Masters. For the First.
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(23) doctrine (DIV2)
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To know, what conscience is, we must looke both to the Etymology of the word, and to the definition of the thing. To know, what conscience is, we must look both to the Etymology of the word, and to the definition of the thing.
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(23) doctrine (DIV2)
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The word conscience imports a knowledge with another, Conscientia, quasicum alia scientia : Conscience, that is, science conioyned:
The word conscience imports a knowledge with Another, Conscientia, quasicum Alias scientia: Conscience, that is, science conjoined:
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(23) doctrine (DIV2)
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and the reason is, because conscience is a thing in vs, that knowes what wee haue done,
and the reason is, Because conscience is a thing in us, that knows what we have done,
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(23) doctrine (DIV2)
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and therein ioynes with some other thing, that knows it too; Some of our actions conscience sees within, and the Angels and men see them without:
and therein joins with Some other thing, that knows it too; some of our actions conscience sees within, and the Angels and men see them without:
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(23) doctrine (DIV2)
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but for our secret thoughts, conscience is onely ioyned with God, or with our owne mindes as they are ioyned with God.
but for our secret thoughts, conscience is only joined with God, or with our own minds as they Are joined with God.
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(23) doctrine (DIV2)
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Cōscience is a thing within vs, which God hath plac't there, of purpose to be his witnes or spy to discouer all wee think, or do:
Conscience is a thing within us, which God hath placed there, of purpose to be his witness or spy to discover all we think, or do:
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(23) doctrine (DIV2)
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& as it is ioyned with the mind of man; it is the knowledge of what we know, or the thinking of what we think.
& as it is joined with the mind of man; it is the knowledge of what we know, or the thinking of what we think.
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(23) doctrine (DIV2)
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To think of other things, is the vnderstanding or mind; but to think what wee think, is the conscience of a man.
To think of other things, is the understanding or mind; but to think what we think, is the conscience of a man.
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(23) doctrine (DIV2)
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Or else conscience may bee called so, because it is a concluding science; Conscientia, quasi concludens scientia :
Or Else conscience may be called so, Because it is a concluding science; Conscientia, quasi concluding scientia:
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(23) doctrine (DIV2)
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and the reason of the tearme in that sense may bee thus, because, looke, what discourse conscience hath with God or the minde of man, it vttreth it by way of a Syllogisme, which they call a practicall Syllogisme;
and the reason of the term in that sense may be thus, Because, look, what discourse conscience hath with God or the mind of man, it vttreth it by Way of a Syllogism, which they call a practical Syllogism;
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(23) doctrine (DIV2)
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As for instance, If the conscience speak within to a murtherer, it speaketh by Syllogisme thus:
As for instance, If the conscience speak within to a murderer, it speaks by Syllogism thus:
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(23) doctrine (DIV2)
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Euery murtherer is in a fearfull case; but thou art a murtherer, therefore thou art in a fearefull case.
Every murderer is in a fearful case; but thou art a murderer, Therefore thou art in a fearful case.
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(23) doctrine (DIV2)
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Now, that that reason, which concludes thus in him, is his conscience, is most apparant:
Now, that that reason, which concludes thus in him, is his conscience, is most apparent:
av, cst d n1, r-crq vvz av p-acp pno31, vbz po31 n1, vbz av-ds j:
(23) doctrine (DIV2)
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For, the mind giues onely the first part of the Syllogisme, which is, that a murtherer is in a fearefull case:
For, the mind gives only the First part of the Syllogism, which is, that a murderer is in a fearful case:
c-acp, dt n1 vvz av-j dt ord n1 pp-f dt n1, r-crq vbz, cst dt n1 vbz p-acp dt j n1:
(23) doctrine (DIV2)
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or that the mind sees either by the naturall principles planted in it, or by the Scriptures.
or that the mind sees either by the natural principles planted in it, or by the Scriptures.
cc cst dt n1 vvz d p-acp dt j n2 vvn p-acp pn31, cc p-acp dt n2.
(23) doctrine (DIV2)
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The other branch the conscience takes out of the memory, that is, that thou hast committed murther:
The other branch the conscience Takes out of the memory, that is, that thou hast committed murder:
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(23) doctrine (DIV2)
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now the concluding of both and applying them to the murtherer, is the proper work of conscience,
now the concluding of both and applying them to the murderer, is the proper work of conscience,
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(23) doctrine (DIV2)
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and conscience is that within vs, that so concludes vpon our actions.
and conscience is that within us, that so concludes upon our actions.
cc n1 vbz d p-acp pno12, cst av vvz p-acp po12 n2.
(23) doctrine (DIV2)
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Now for the definition of conscience, omitting the diuersity of frames giuen by diuers men, I expresse that, which I take to bee the cleerer,
Now for the definition of conscience, omitting the diversity of frames given by diverse men, I express that, which I take to be the clearer,
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(23) doctrine (DIV2)
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and fullest to shew vs what it is.
and Fullest to show us what it is.
cc js pc-acp vvi pno12 r-crq pn31 vbz.
(23) doctrine (DIV2)
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Conscience is a diuine facultie in the soule of all reasonable creatures, applying the principles or propositions of their mind, in their particular actions either with them, or against them.
Conscience is a divine faculty in the soul of all reasonable creatures, applying the principles or propositions of their mind, in their particular actions either with them, or against them.
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(23) doctrine (DIV2)
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I say, it is a faculty, to note that it is more then the act or the habit of the minde, iudging or determining.
I say, it is a faculty, to note that it is more then the act or the habit of the mind, judging or determining.
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(23) doctrine (DIV2)
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For acts and habits may be lost, but conscience cannot.
For acts and habits may be lost, but conscience cannot.
p-acp n2 cc n2 vmb vbi vvn, cc-acp n1 vmbx.
(23) doctrine (DIV2)
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Besides, the Scriptures shew that conscience doth act, as it excuseth or accuseth, and therfore must be a faculty it selfe,
Beside, the Scriptures show that conscience does act, as it excuseth or Accuseth, and Therefore must be a faculty it self,
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(23) doctrine (DIV2)
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and not the act of a faculty.
and not the act of a faculty.
cc xx dt n1 pp-f dt n1.
(23) doctrine (DIV2)
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I say, a faculty in the soule, because I dare not assigne it or confine it to any part of the soule,
I say, a faculty in the soul, Because I Dare not assign it or confine it to any part of the soul,
pns11 vvb, dt n1 p-acp dt n1, c-acp pns11 vvb xx vvi pn31 cc vvb pn31 p-acp d n1 pp-f dt n1,
(23) doctrine (DIV2)
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as they doe, that make it a part of the vnderstanding; for the vnderstanding hath no parts properly:
as they do, that make it a part of the understanding; for the understanding hath no parts properly:
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(23) doctrine (DIV2)
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and to make it a part Analogically, is not to bee borne in a definition, as Logicians know.
and to make it a part Analogically, is not to be born in a definition, as Logicians know.
cc pc-acp vvi pn31 dt n1 av-j, vbz xx pc-acp vbi vvn p-acp dt n1, c-acp n2 vvb.
(23) doctrine (DIV2)
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I say moreouer, it is in all reasonable creatures; to note, that beasts, that haue onely a sensitiue soule, haue no conscience.
I say moreover, it is in all reasonable creatures; to note, that beasts, that have only a sensitive soul, have no conscience.
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(23) doctrine (DIV2)
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And whereas God also is no creature; therefore hee hath not conscience.
And whereas God also is no creature; Therefore he hath not conscience.
cc cs np1 av vbz dx n1; av pns31 vhz xx n1.
(23) doctrine (DIV2)
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For God beeing holines it selfe, needes no faculties to gouern himselfe by, nor any conscience to witnes, or prompt him.
For God being holiness it self, needs no faculties to govern himself by, nor any conscience to witness, or prompt him.
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(23) doctrine (DIV2)
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And I say it is in all, that none might imagine, that some men haue a conscience, and some haue none:
And I say it is in all, that none might imagine, that Some men have a conscience, and Some have none:
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(23) doctrine (DIV2)
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For euery man hath a conscience either good, or bad.
For every man hath a conscience either good, or bad.
c-acp d n1 vhz dt n1 av-d j, cc j.
(23) doctrine (DIV2)
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Secondly, the proper work of conscience is imported in the other words of the definition, viz. applying the principles of the mind.
Secondly, the proper work of conscience is imported in the other words of the definition, viz. applying the principles of the mind.
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(23) doctrine (DIV2)
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For the vnderstanding whereof, wee must know, that there are certaine notions, or frames of truth planted in the mindes of all men, being infused by God as a naturall Law in their minds, shewing what is good or euill,
For the understanding whereof, we must know, that there Are certain notions, or frames of truth planted in the minds of all men, being infused by God as a natural Law in their minds, showing what is good or evil,
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(23) doctrine (DIV2)
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and those principles are increased in the mindes of such as haue the benefit of the Scripture more or lesse, according to the degree of their knowledge:
and those principles Are increased in the minds of such as have the benefit of the Scripture more or less, according to the degree of their knowledge:
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(23) doctrine (DIV2)
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Now that which conscience doth, is this:
Now that which conscience does, is this:
av cst r-crq n1 vdz, vbz d:
(23) doctrine (DIV2)
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It repaires to these formes of truth or light in the minde, and takes such of them,
It repairs to these forms of truth or Light in the mind, and Takes such of them,
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(23) doctrine (DIV2)
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as concerne the busines in hand, and with the force of them either comforts, or affrights men, according as the occasion is.
as concern the business in hand, and with the force of them either comforts, or affrights men, according as the occasion is.
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(23) doctrine (DIV2)
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Note, that I say, it is a diuine faculty: I wanted a fit term to express my meaning for that I would vtter:
Note, that I say, it is a divine faculty: I wanted a fit term to express my meaning for that I would utter:
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(23) doctrine (DIV2)
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I say, that it is a wonderful special faculty in vs: It is a most celestiall gift:
I say, that it is a wondered special faculty in us: It is a most celestial gift:
pns11 vvb, cst pn31 vbz dt j j n1 p-acp pno12: pn31 vbz dt av-ds j n1:
(23) doctrine (DIV2)
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conscience is so of God, & in man, that it is a kind of middle thing between God and man:
conscience is so of God, & in man, that it is a kind of middle thing between God and man:
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(23) doctrine (DIV2)
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lesse then God, and yet aboue man. So then, Conscience concludes about a mans owne actions:
less then God, and yet above man. So then, Conscience concludes about a men own actions:
av-dc cs np1, cc av p-acp n1. av av, n1 vvz p-acp dt ng1 d n2:
(23) doctrine (DIV2)
3091
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For if Conscience trouble it selfe about other mens actions, it is either the weaknes, or the error of cōscience, & I adde particular actions:
For if Conscience trouble it self about other men's actions, it is either the weakness, or the error of conscience, & I add particular actions:
c-acp cs n1 vvb pn31 n1 p-acp j-jn ng2 n2, pn31 vbz d dt n1, cc dt n1 pp-f n1, cc pns11 vvb j n2:
(23) doctrine (DIV2)
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because Conscience neuer imployes it selfe properly about generals: and lastly, I adde for the successe, or end;
Because Conscience never employs it self properly about generals: and lastly, I add for the success, or end;
c-acp n1 av-x vvz pn31 n1 av-j p-acp n2: cc ord, pns11 vvb p-acp dt n1, cc n1;
(23) doctrine (DIV2)
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It is either with a man, or against him, to note, that Conscience is such an Arbiter betweene God and vs, that sometimes it speakes for God against vs,
It is either with a man, or against him, to note, that Conscience is such an Arbiter between God and us, that sometime it speaks for God against us,
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(23) doctrine (DIV2)
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and sometimes for vs to God. But that wee may bee more distinctly informed about Conscience;
and sometime for us to God. But that we may be more distinctly informed about Conscience;
cc av p-acp pno12 p-acp np1. p-acp cst pns12 vmb vbi av-dc av-j vvn p-acp n1;
(23) doctrine (DIV2)
3092
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I therefore come to the second point, which is, to consider, what Conscience can doe, or how it is imployed in vs:
I Therefore come to the second point, which is, to Consider, what Conscience can do, or how it is employed in us:
pns11 av vvb p-acp dt ord n1, r-crq vbz, pc-acp vvi, r-crq n1 vmb vdb, cc c-crq pn31 vbz vvn p-acp pno12:
(23) doctrine (DIV2)
3093
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and Conscience is imployed both for GOD and for man, which work I will consider first apart, and then ioyntly.
and Conscience is employed both for GOD and for man, which work I will Consider First apart, and then jointly.
cc n1 vbz vvn av-d p-acp np1 cc p-acp n1, r-crq n1 pns11 vmb vvi ord av, cc av av-j.
(23) doctrine (DIV2)
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For God then, Conscience works diuersely, and hath many offices vnder God and for God: for it is Gods speciall spy set in the hart of man to watch him,
For God then, Conscience works diversely, and hath many Offices under God and for God: for it is God's special spy Set in the heart of man to watch him,
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(23) doctrine (DIV2)
3094
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and his Intelligencer, & Notary to set down, what man hath done:
and his Intelligencer, & Notary to Set down, what man hath done:
cc po31 n1, cc n1 pc-acp vvi a-acp, q-crq n1 vhz vdn:
(23) doctrine (DIV2)
3094
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It is God's hand-writing, the Law of God written in our hearts, or rather worketh by the help of that body of the Law written by the finger of God vpon the Tables of mens hearts:
It is God's handwriting, the Law of God written in our hearts, or rather works by the help of that body of the Law written by the finger of God upon the Tables of men's hearts:
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(23) doctrine (DIV2)
3094
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It is a co-witnes with God, Rom 9.1.
It is a co-witnes with God, Rom 9.1.
pn31 vbz dt n1 p-acp np1, np1 crd.
(23) doctrine (DIV2)
3094
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It is also Gods Lieutenant, and a great Commander placed within vs, that seuerely requires homage and seruice to be done to God,
It is also God's Lieutenant, and a great Commander placed within us, that severely requires homage and service to be done to God,
pn31 vbz av ng1 n1, cc dt j n1 vvn p-acp pno12, cst av-j vvz n1 cc n1 pc-acp vbi vdn p-acp np1,
(23) doctrine (DIV2)
3094
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and especially diuerts man from ill, directing him in the carefull manner of seruing of God:
and especially diverts man from ill, directing him in the careful manner of serving of God:
cc av-j vvz n1 p-acp j-jn, vvg pno31 p-acp dt j n1 pp-f vvg pp-f np1:
(23) doctrine (DIV2)
3094
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For God will not accept any seruice that Conscience doth not order, 2. Tim. 1.3. It is a taster for GOD, in point of doctrine of Religion;
For God will not accept any service that Conscience does not order, 2. Tim. 1.3. It is a taster for GOD, in point of Doctrine of Religion;
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(23) doctrine (DIV2)
3094
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For all doctrines must bee brought to the Conscience to bee tried, whether they bee of God, or no, 2. Cor. 4.2.
For all doctrines must be brought to the Conscience to be tried, whither they be of God, or no, 2. Cor. 4.2.
c-acp d n2 vmb vbi vvn p-acp dt n1 pc-acp vbi vvn, cs pns32 vbb pp-f np1, cc uh-dx, crd np1 crd.
(23) doctrine (DIV2)
3094
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And finally, it makes a man endure griefe, and suffer wrong for God and his glory, as this Text imports.
And finally, it makes a man endure grief, and suffer wrong for God and his glory, as this Text imports.
cc av-j, pn31 vvz dt n1 vvi n1, cc vvi j-jn p-acp np1 cc po31 n1, c-acp d n1 vvz.
(23) doctrine (DIV2)
3094
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For man, Conscience is many waies imployed:
For man, Conscience is many ways employed:
p-acp n1, n1 vbz d n2 vvn:
(23) doctrine (DIV2)
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as first, it is imployed in viewing and surueying the things of man, especially the hidden things of man:
as First, it is employed in viewing and surveying the things of man, especially the hidden things of man:
c-acp ord, pn31 vbz vvn p-acp vvg cc vvg dt n2 pp-f n1, av-j dt j-vvn n2 pp-f n1:
(23) doctrine (DIV2)
3094
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and heer the power of Conscience is wonderfull.
and her the power of Conscience is wonderful.
cc av dt n1 pp-f n1 vbz j.
(23) doctrine (DIV2)
3094
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For other creatures may see the things without them, but haue no power to see the things within them:
For other creatures may see the things without them, but have no power to see the things within them:
p-acp j-jn n2 vmb vvi dt n2 p-acp pno32, cc-acp vhb dx n1 pc-acp vvi dt n2 p-acp pno32:
(23) doctrine (DIV2)
3094
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onely man, hee hath a knowledge reflexed.
only man, he hath a knowledge reflexed.
av-j n1, pns31 vhz dt n1 vvn.
(23) doctrine (DIV2)
3094
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The eye of a man too can see other things, but without a glasse it cannot see it self.
The eye of a man too can see other things, but without a glass it cannot see it self.
dt n1 pp-f dt n1 av vmb vvi j-jn n2, cc-acp p-acp dt n1 pn31 vmbx vvi pn31 n1.
(23) doctrine (DIV2)
3094
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But now Conscience can discern it self, and the whole actions of man; and so it differs from Science, or the knowledge of the minde:
But now Conscience can discern it self, and the Whole actions of man; and so it differs from Science, or the knowledge of the mind:
p-acp av n1 vmb vvi pn31 n1, cc dt j-jn n2 pp-f n1; cc av pn31 vvz p-acp n1, cc dt n1 pp-f dt n1:
(23) doctrine (DIV2)
3094
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for, to knowe other things, is science; but, to knowe our selues, is Conscience. The soule then, by Conscience knowes it self:
for, to know other things, is science; but, to know our selves, is Conscience. The soul then, by Conscience knows it self:
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(23) doctrine (DIV2)
3094
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it views the thoughts, memory, affections of the soule, and can tell what we think, desire, loue, feare, hate, &c. Secondly, in matters of Religion, Conscience is specially imployed;
it views the thoughts, memory, affections of the soul, and can tell what we think, desire, love, Fear, hate, etc. Secondly, in matters of Religion, Conscience is specially employed;
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(23) doctrine (DIV2)
3094
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for instance, both in the Word and the Sacraments. For the Word:
for instance, both in the Word and the Sacraments. For the Word:
p-acp n1, av-d p-acp dt n1 cc dt n2. p-acp dt n1:
(23) doctrine (DIV2)
3094
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the mystery of faith, euen all the grounds of Religion, they are laid vp, and are in the keeping of Conscience, 1. Tim. 3.9.
the mystery of faith, even all the grounds of Religion, they Are laid up, and Are in the keeping of Conscience, 1. Tim. 3.9.
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(23) doctrine (DIV2)
3094
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for, in the minde the Conscience findes, as it were, a Book of Law written, which is in the keeping of the faculty;
for, in the mind the Conscience finds, as it were, a Book of Law written, which is in the keeping of the faculty;
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(23) doctrine (DIV2)
3098
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And in Baptisme, whereas God makes a couenant with vs, and likewise requires a restipulation or promise on our part, Conscience is heerin imployed;
And in Baptism, whereas God makes a Covenant with us, and likewise requires a restipulation or promise on our part, Conscience is herein employed;
cc p-acp n1, cs np1 vvz dt n1 p-acp pno12, cc av vvz dt n1 cc n1 p-acp po12 n1, n1 vbz av vvn;
(23) doctrine (DIV2)
3094
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and without Conscience, God will do nothing in the businesse.
and without Conscience, God will do nothing in the business.
cc p-acp n1, np1 vmb vdi pix p-acp dt n1.
(23) doctrine (DIV2)
3094
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It was the forme in the Primitiue Times, that the party which was to bee baptized, was to bee examined before God, whether hee did beleeue:
It was the Form in the Primitive Times, that the party which was to be baptised, was to be examined before God, whither he did believe:
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(23) doctrine (DIV2)
3094
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the question was, Credis? Doost thou beleeue? And he was to answer, Credo, I doo beleeue.
the question was, Credis? Dost thou believe? And he was to answer, Credo, I do believe.
dt n1 vbds, fw-la? vd2 pns21 vvi? cc pns31 vbds pc-acp vvi, fw-la, pns11 vdi vvi.
(23) doctrine (DIV2)
3094
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Now, this answer God would not take, vnlesse the conscience would say, that hee did beleeue as he said: this is the answer.
Now, this answer God would not take, unless the conscience would say, that he did believe as he said: this is the answer.
av, d n1 np1 vmd xx vvi, cs dt n1 vmd vvi, cst pns31 vdd vvi c-acp pns31 vvd: d vbz dt n1.
(23) doctrine (DIV2)
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A good conscience is mentioned, 1. Pet. 3.21. Again, a good conscience serues in all the offices of our life or affairs, euen in all things to be a witnes;
A good conscience is mentioned, 1. Pet. 3.21. Again, a good conscience serves in all the Offices of our life or affairs, even in all things to be a witness;
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(23) doctrine (DIV2)
3095
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if we do that which conscience thinks well, to comfort vs; and, if we doo that which conscience thinks ill, to discourage vs, Rom. 2.15. and 9.1.
if we do that which conscience thinks well, to Comfort us; and, if we do that which conscience thinks ill, to discourage us, Rom. 2.15. and 9.1.
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(23) doctrine (DIV2)
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Yea, conscience is the guide of our liues. We are heer pilgrims and strangers, farre from our home, and in iourney continually:
Yea, conscience is the guide of our lives. We Are her pilgrim's and Strangers, Far from our home, and in journey continually:
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(23) doctrine (DIV2)
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now, GOD hath set consciences in vs to bee our guides, that in all things we are to doo, we may be directed and encouraged by conscience, taking the direction and warrant of conscience as a speciall ground of our actions;
now, GOD hath Set Consciences in us to be our guides, that in all things we Are to do, we may be directed and encouraged by conscience, taking the direction and warrant of conscience as a special ground of our actions;
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(23) doctrine (DIV2)
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so as to do contrary to what conscience bids vs, is a sinne:
so as to do contrary to what conscience bids us, is a sin:
av c-acp pc-acp vdi j-jn p-acp r-crq n1 vvz pno12, vbz dt n1:
(23) doctrine (DIV2)
3095
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for, it doth not onely witnes about what is past, but it directs vs about what is to come, as now to be done.
for, it does not only witness about what is past, but it directs us about what is to come, as now to be done.
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(23) doctrine (DIV2)
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But, the principall work of Conscience, whether we respect God or man, is, To keep Court in the heart of man.
But, the principal work of Conscience, whither we respect God or man, is, To keep Court in the heart of man.
p-acp, dt j-jn n1 pp-f n1, cs pns12 vvb np1 cc n1, vbz, pc-acp vvi n1 p-acp dt n1 pp-f n1.
(23) doctrine (DIV2)
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There is in man Forum Conscientiae, a Court of Conscience: a secret Tribunall is set vp in the heart of man, and therein sits Conscience,
There is in man Forum Conscientiae, a Court of Conscience: a secret Tribunal is Set up in the heart of man, and therein sits Conscience,
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(23) doctrine (DIV2)
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and arraigneth, accuseth, bringeth witnesse, sentenceth, and doth execution.
and arraigneth, Accuseth, brings witness, Sentenceth, and does execution.
cc vvz, vvz, vvz n1, vvz, cc vdz n1.
(23) doctrine (DIV2)
3096
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Now, concerning the iudgement of Conscience, keeping an Assise in the heart of man, two things are to be considered:
Now, Concerning the judgement of Conscience, keeping an Assize in the heart of man, two things Are to be considered:
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(23) doctrine (DIV2)
3096
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First, the law by which Conscience iudgeth; secondly, the manner of the proceeding in iudgement. For the first:
First, the law by which Conscience Judgeth; secondly, the manner of the proceeding in judgement. For the First:
ord, dt n1 p-acp r-crq n1 vvz; ord, dt n1 pp-f dt n-vvg p-acp n1. p-acp dt ord:
(23) doctrine (DIV2)
3096
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Conscience iudgeth of the actions of men, by vertue of certain principles (as I said before) which it findeth in the vnderstanding, gathered either from the Law of Nature,
Conscience Judgeth of the actions of men, by virtue of certain principles (as I said before) which it finds in the understanding, gathered either from the Law of Nature,
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(23) doctrine (DIV2)
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or from experience of God's prouidence, or from the Scriptures.
or from experience of God's providence, or from the Scriptures.
cc p-acp n1 pp-f npg1 n1, cc p-acp dt n2.
(23) doctrine (DIV2)
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Now, the manner how it proceeds in iudgement, is, in form of reasoning, as I said before:
Now, the manner how it proceeds in judgement, is, in from of reasoning, as I said before:
av, dt n1 c-crq pn31 vvz p-acp n1, vbz, p-acp n1 pp-f vvg, c-acp pns11 vvd a-acp:
(23) doctrine (DIV2)
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Pro. 26.24, &c. 2. And such as make a trade of it, giue their tongues to euill,Pro 26.24, etc. 2. And such as make a trade of it, give their tongues to evil,
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(26) doctrine (DIV2)
3360
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they call it in schools, Synteresis: from hence the Conscience takes the ground of reasoning;
they call it in Schools, Synteresis: from hence the Conscience Takes the ground of reasoning;
pns32 vvb pn31 p-acp n2, np1: p-acp av dt n1 vvz dt n1 pp-f vvg;
(23) doctrine (DIV2)
3098
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and from the memory it takes euidence of the fact or state of the man that is arraigned;
and from the memory it Takes evidence of the fact or state of the man that is arraigned;
cc p-acp dt n1 pn31 vvz n1 pp-f dt n1 cc n1 pp-f dt n1 cst vbz vvn;
(23) doctrine (DIV2)
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and then by it self it iudiciously concludes, and passeth Sentence: and so it proceeds, whether it condemn or absolue.
and then by it self it judiciously concludes, and passes Sentence: and so it proceeds, whither it condemn or absolve.
cc av p-acp pn31 n1 pn31 av-j vvz, cc vvz n1: cc av pn31 vvz, cs pn31 vvi cc vvi.
(23) doctrine (DIV2)
3098
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In the Iudgement of condemnation, it proceeds thus: First, it cites or calls for the soule to be tried:
In the Judgement of condemnation, it proceeds thus: First, it cites or calls for the soul to be tried:
p-acp dt n1 pp-f n1, pn31 vvz av: ord, pn31 vvz cc vvz p-acp dt n1 pc-acp vbi vvn:
(23) doctrine (DIV2)
3098
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then it accuseth in this form, out of the body of the law kept in the minde:
then it Accuseth in this from, out of the body of the law kept in the mind:
cs pn31 vvz p-acp d n1, av pp-f dt n1 pp-f dt n1 vvd p-acp dt n1:
(23) doctrine (DIV2)
3098
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it takes the conclusion it means to work vpon, and then vseth the memory to testifie of the fact; as for instance: Euery murderer is an offender;
it Takes the conclusion it means to work upon, and then uses the memory to testify of the fact; as for instance: Every murderer is an offender;
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(23) doctrine (DIV2)
3098
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thou art a murderer, therefore thou art proued to bee an offender. Then comes the Sentence in the same order;
thou art a murderer, Therefore thou art proved to be an offender. Then comes the Sentence in the same order;
pns21 vb2r dt n1, av pns21 vb2r vvn pc-acp vbi dt n1. av vvz dt n1 p-acp dt d n1;
(23) doctrine (DIV2)
3098
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Hee that commits murder without repentance, shall be damned: thou committest murder without repentance, and therefore art a damned creature.
He that commits murder without Repentance, shall be damned: thou Committest murder without Repentance, and Therefore art a damned creature.
pns31 cst vvz n1 p-acp n1, vmb vbi vvn: pns21 vv2 n1 p-acp n1, cc av vb2r dt j-vvn n1.
(23) doctrine (DIV2)
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So likewise it proceeds in absoluing. For euidence, it proceeds thus:
So likewise it proceeds in absolving. For evidence, it proceeds thus:
av av pn31 vvz p-acp vvg. p-acp n1, pn31 vvz av:
(23) doctrine (DIV2)
3098
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He that hath such and such marks, as, godly sorrow, the loue or fear of God, &c. hee is a childe of God;
He that hath such and such marks, as, godly sorrow, the love or Fear of God, etc. he is a child of God;
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(23) doctrine (DIV2)
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but thou hast these marks, therfore thou art a childe of God: and then it goeth to Sentence;
but thou hast these marks, Therefore thou art a child of God: and then it Goes to Sentence;
cc-acp pns21 vh2 d n2, av pns21 vb2r dt n1 pp-f np1: cc av pn31 vvz p-acp n1;
(23) doctrine (DIV2)
3098
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Hee that is the childe of God, shall bee saued: but thou art prooued to bee the childe of God, therefore thou shalt be saued.
He that is the child of God, shall be saved: but thou art proved to be the child of God, Therefore thou shalt be saved.
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(23) doctrine (DIV2)
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Nor doth it rest in the Sentence, but immediately doth it selfe begin the execution:
Nor does it rest in the Sentence, but immediately does it self begin the execution:
ccx vdz pn31 vvi p-acp dt n1, cc-acp av-j vdz pn31 n1 vvi dt n1:
(23) doctrine (DIV2)
3098
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for, laying hould vpon the guilty person, it presently buffets him, and terrifies him, and pricks him at the very heart,
for, laying hold upon the guilty person, it presently buffets him, and terrifies him, and pricks him At the very heart,
c-acp, vvg n1 p-acp dt j n1, pn31 av-j vvz pno31, cc vvz pno31, cc vvz pno31 p-acp dt j n1,
(23) doctrine (DIV2)
3098
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and gnawes him many times with vnspeakeable torments and tortures.
and gnaws him many times with unspeakable torments and tortures.
cc vvz pno31 d n2 p-acp j n2 cc n2.
(23) doctrine (DIV2)
3098
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And so contrariwise, in the Sentence of absolution, it proceeds with comfort, settleth and quieteth the hart of the Absolued,
And so contrariwise, in the Sentence of absolution, it proceeds with Comfort, settleth and quieteth the heart of the Absolved,
cc av av, p-acp dt n1 pp-f n1, pn31 vvz p-acp n1, vvz cc vvz dt n1 pp-f dt vvd,
(23) doctrine (DIV2)
3098
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and many times makes it able with ioy to stand vndanted against all the powers of hell, and the world;
and many times makes it able with joy to stand undaunted against all the Powers of hell, and the world;
cc d n2 vvz pn31 j p-acp n1 pc-acp vvi j p-acp d dt n2 pp-f n1, cc dt n1;
(23) doctrine (DIV2)
3098
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of which more afterwards, when I come to intreat of the sorts of Conscience.
of which more afterwards, when I come to entreat of the sorts of Conscience.
pp-f r-crq n1 av, c-crq pns11 vvb pc-acp vvi pp-f dt n2 pp-f n1.
(23) doctrine (DIV2)
3098
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Obserue by the way the difference between the Court of Conscience within vs, and mens Courts of Iustice without vs. For, in mens Courts they proceed secundum allegata & probata, according to allegation and proofs:
Observe by the Way the difference between the Court of Conscience within us, and men's Courts of justice without us For, in men's Courts they proceed secundum allegata & Approved, according to allegation and proofs:
vvb p-acp dt n1 dt n1 p-acp dt n1 pp-f n1 p-acp pno12, cc ng2 n2 pp-f n1 p-acp pno12 p-acp, p-acp ng2 n2 pns32 vvb fw-la fw-la cc fw-la, vvg p-acp n1 cc n2:
(23) doctrine (DIV2)
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but God hath appointed another Iudgement in the heart of man;
but God hath appointed Another Judgement in the heart of man;
cc-acp np1 vhz vvn j-jn n1 p-acp dt n1 pp-f n1;
(23) doctrine (DIV2)
3099
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there God iudgeth not according to allegation and proofes, but according to Conscience, and hath associated to euery man a notary of his owne,
there God Judgeth not according to allegation and proofs, but according to Conscience, and hath associated to every man a notary of his own,
a-acp np1 vvz xx vvg p-acp n1 cc n2, cc-acp vvg p-acp n1, cc vhz vvn p-acp d n1 dt n1 pp-f po31 d,
(23) doctrine (DIV2)
3099
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and a witnesse of his owne, which hee produceth out of his very bosome:
and a witness of his own, which he Produceth out of his very bosom:
cc dt n1 pp-f po31 d, r-crq pns31 vvz av pp-f po31 j n1:
(23) doctrine (DIV2)
3099
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so as man shall be made to confesse what hee hath done, though all the world excuse him;
so as man shall be made to confess what he hath done, though all the world excuse him;
av c-acp n1 vmb vbi vvn pc-acp vvi r-crq pns31 vhz vdn, cs d dt n1 vvb pno31;
(23) doctrine (DIV2)
3099
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and shall haue comfortable testimony in himselfe, though all the world beside accuse him. The glory of the power of Conscience appears by the third point;
and shall have comfortable testimony in himself, though all the world beside accuse him. The glory of the power of Conscience appears by the third point;
cc vmb vhi j n1 p-acp px31, cs d dt n1 p-acp vvi pno31. dt n1 pp-f dt n1 pp-f n1 vvz p-acp dt ord n1;
(23) doctrine (DIV2)
3099
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and that is, the prerogatiues & properties of Conscience in a man: for, 1. It keeps Court in the heart of a man, without limitation of time:
and that is, the prerogatives & properties of Conscience in a man: for, 1. It keeps Court in the heart of a man, without limitation of time:
cc d vbz, dt n2 cc n2 pp-f n1 p-acp dt n1: c-acp, crd pn31 vvz n1 p-acp dt n1 pp-f dt n1, p-acp n1 pp-f n1:
(23) doctrine (DIV2)
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it will call a man to answer and hear Iudgement at any time: it is not limited to any terms, nor can the Sentence be delaied:
it will call a man to answer and hear Judgement At any time: it is not limited to any terms, nor can the Sentence be delayed:
pn31 vmb vvi dt n1 pc-acp vvi cc vvi n1 p-acp d n1: pn31 vbz xx vvn p-acp d n2, ccx vmb dt n1 vbb vvd:
(23) doctrine (DIV2)
3100
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it hath power to examine, testifie, and giue Sentence at any time of the yeer at pleasure,
it hath power to examine, testify, and give Sentence At any time of the year At pleasure,
pn31 vhz n1 pc-acp vvi, vvi, cc vvi n1 p-acp d n1 pp-f dt n1 p-acp n1,
(23) doctrine (DIV2)
3100
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nor will it admit any appeal to any creature. 2. It is subiect properly onely to God:
nor will it admit any appeal to any creature. 2. It is Subject properly only to God:
ccx vmb pn31 vvi d n1 p-acp d n1. crd pn31 vbz j-jn av-j av-j p-acp np1:
(23) doctrine (DIV2)
3100
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no earthly Prince can command the Conscience of a man, as will more appeare afterwards. 3. It keeps continuall residence in the heart of man:
no earthly Prince can command the Conscience of a man, as will more appear afterwards. 3. It keeps continual residence in the heart of man:
dx j n1 vmb vvi dt n1 pp-f dt n1, c-acp n1 av-dc vvi av. crd pn31 vvz j n1 p-acp dt n1 pp-f n1:
(23) doctrine (DIV2)
3100
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it is alwaies with him, at home & abroad:
it is always with him, At home & abroad:
pn31 vbz av p-acp pno31, p-acp n1-an cc av:
(23) doctrine (DIV2)
3100
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it obserueth and watcheth him in all places, in the Church, at his table, in his bed, day and night:
it observeth and watches him in all places, in the Church, At his table, in his Bed, day and night:
pn31 vvz cc vvz pno31 p-acp d n2, p-acp dt n1, p-acp po31 n1, p-acp po31 n1, n1 cc n1:
(23) doctrine (DIV2)
3100
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it neuer leaues him. 4. God hath subiected man to the obedience of Conscience, if it command erroneously,
it never leaves him. 4. God hath subjected man to the Obedience of Conscience, if it command erroneously,
pn31 av-x vvz pno31. crd np1 vhz vvn n1 p-acp dt n1 pp-f n1, cs pn31 vvb av-j,
(23) doctrine (DIV2)
3100
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if it be in things indifferent;
if it be in things indifferent;
cs pn31 vbb p-acp n2 j;
(23) doctrine (DIV2)
3100
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as, in the case of meats and daies, in the Apostles time, if the Conscience doubted,
as, in the case of Meats and days, in the Apostles time, if the Conscience doubted,
c-acp, p-acp dt n1 pp-f n2 cc n2, p-acp dt n2 n1, cs dt n1 vvd,
(23) doctrine (DIV2)
3100
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or forbade the vse of them, which yet in themselues might be vsed, the man was bound to follow his Conscience,
or forbade the use of them, which yet in themselves might be used, the man was bound to follow his Conscience,
cc vvd dt n1 pp-f pno32, r-crq av p-acp px32 vmd vbi vvn, dt n1 vbds vvn pc-acp vvi po31 n1,
(23) doctrine (DIV2)
3100
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though the Conscience erred, and so sinned in doubting or forbidding, Rom. 14.14 ▪ 23. 5. Yea,
though the Conscience erred, and so sinned in doubting or forbidding, Rom. 14.14 ▪ 23. 5. Yea,
cs dt n1 vvd, cc av vvn p-acp vvg cc vvg, np1 crd ▪ crd crd uh,
(23) doctrine (DIV2)
3100
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so much honour doth God giue vnto the Conscience, that he suffers his owne most holy Spirit to bring-in euidence in the Court of conscience:
so much honour does God give unto the Conscience, that he suffers his own most holy Spirit to bringing evidence in the Court of conscience:
av d n1 vdz np1 vvi p-acp dt n1, cst pns31 vvz po31 d av-ds j n1 p-acp j n1 p-acp dt n1 pp-f n1:
(23) doctrine (DIV2)
3100
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for, so we reade, that the Spirit of Adoption doth beare witnes before our spirits, that is,
for, so we read, that the Spirit of Adoption does bear witness before our spirits, that is,
c-acp, av pns12 vvb, cst dt n1 pp-f n1 vdz vvi n1 p-acp po12 n2, cst vbz,
(23) doctrine (DIV2)
3100
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before the Conscience, that wee are the sonnes of God, Rom. 8.15. 6. It is a great prerogatiue, that GOD hath granted Immortality vnto Conscience:
before the Conscience, that we Are the Sons of God, Rom. 8.15. 6. It is a great prerogative, that GOD hath granted Immortality unto Conscience:
p-acp dt n1, cst pns12 vbr dt n2 pp-f np1, np1 crd. crd pn31 vbz dt j n1, cst np1 vhz vvn n1 p-acp n1:
(23) doctrine (DIV2)
3100
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Conscience neuer dies, no not when we die.
Conscience never die, no not when we die.
n1 av-x vvz, uh-dx xx c-crq pns12 vvb.
(23) doctrine (DIV2)
3100
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Euery mans Conscience shall bee found a lier at the day of Iudgement, and in so great request with Christ,
Every men Conscience shall be found a liar At the day of Judgement, and in so great request with christ,
d ng1 n1 vmb vbi vvn dt n1 p-acp dt n1 pp-f n1, cc p-acp av j n1 p-acp np1,
(23) doctrine (DIV2)
3100
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as that dreadful Iudgement shall be guided according to the euidence and verdict of Conscience, Rom. 2.15, 16. For the fourth point.
as that dreadful Judgement shall be guided according to the evidence and verdict of Conscience, Rom. 2.15, 16. For the fourth point.
c-acp cst j n1 vmb vbi vvn vvg p-acp dt n1 cc n1 pp-f n1, np1 crd, crd p-acp dt ord n1.
(23) doctrine (DIV2)
3100
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Conscience is not all of a sort in all men: some haue good Consciences, and some haue ill Consciences;
Conscience is not all of a sort in all men: Some have good Consciences, and Some have ill Consciences;
n1 vbz xx d pp-f dt n1 p-acp d n2: d vhb j n2, cc d n1 j-jn n2;
(23) doctrine (DIV2)
3101
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and both these kindes of Consciences must be considered of. Conscience, considered as good, comes to be so either by creation, or by renouation.
and both these Kinds of Consciences must be considered of. Conscience, considered as good, comes to be so either by creation, or by renovation.
cc d d n2 pp-f n2 vmb vbi vvn pp-f. n1, vvn p-acp j, vvz pc-acp vbi av av-d p-acp n1, cc p-acp n1.
(23) doctrine (DIV2)
3101
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By creation, Adam had his Conscience good: but, by the first sinne, Conscience became euill in him and all his posterity;
By creation, Adam had his Conscience good: but, by the First sin, Conscience became evil in him and all his posterity;
p-acp n1, np1 vhd po31 n1 j: cc-acp, p-acp dt ord n1, n1 vvd j-jn p-acp pno31 cc d po31 n1;
(23) doctrine (DIV2)
3102
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so as all men naturally haue euill Consciences: and no men haue their consciences good, but as they are renued.
so as all men naturally have evil Consciences: and no men have their Consciences good, but as they Are renewed.
av c-acp d n2 av-j vhb j-jn n2: cc dx n2 vhb po32 n2 j, cc-acp c-acp pns32 vbr j-vvn.
(23) doctrine (DIV2)
3102
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The difference between a good Conscience by creation and renouation, is this;
The difference between a good Conscience by creation and renovation, is this;
dt n1 p-acp dt j n1 p-acp n1 cc n1, vbz d;
(23) doctrine (DIV2)
3103
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that by creation, Conscience was perfectly good from the first moment it was infused, till the Fall,
that by creation, Conscience was perfectly good from the First moment it was infused, till the Fallen,
cst p-acp n1, n1 vbds av-j j p-acp dt ord n1 pn31 vbds vvn, c-acp dt n1,
(23) doctrine (DIV2)
3103
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and did discouer it self by excusing and comforting alwaies: for, Adam 's Conscience, till his Fall, could accuse him of nothing.
and did discover it self by excusing and comforting always: for, Adam is Conscience, till his Fallen, could accuse him of nothing.
cc vdd vvi pn31 n1 p-acp vvg cc vvg av: c-acp, np1 vbz n1, c-acp po31 n1, vmd vvi pno31 pp-f pix.
(23) doctrine (DIV2)
3103
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But by renouation, Conscience is good for the time of this life, but imperfectly, and increaseth in good men by degrees:
But by renovation, Conscience is good for the time of this life, but imperfectly, and increases in good men by Degrees:
p-acp p-acp n1, n1 vbz j p-acp dt n1 pp-f d n1, cc-acp av-j, cc vvz p-acp j n2 p-acp n2:
(23) doctrine (DIV2)
3103
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and so, because man is renued but in part, it is a part of the goodnes of the Conscience, to accuse for sinne, especially if it be presumptuous,
and so, Because man is renewed but in part, it is a part of the Goodness of the Conscience, to accuse for sin, especially if it be presumptuous,
cc av, c-acp n1 vbz j-vvn p-acp p-acp n1, pn31 vbz dt n1 pp-f dt n1 pp-f dt n1, pc-acp vvi p-acp n1, av-j cs pn31 vbb j,
(23) doctrine (DIV2)
3103
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after Calling, as well as to excuse from faults, while the man keeps his vprightnes.
After Calling, as well as to excuse from Faults, while the man keeps his uprightness.
p-acp vvg, c-acp av c-acp pc-acp vvi p-acp n2, cs dt n1 vvz po31 n1.
(23) doctrine (DIV2)
3103
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That a good Conscience should onely excuse, is true (in this world) onely of Conscience,
That a good Conscience should only excuse, is true (in this world) only of Conscience,
cst dt j n1 vmd av-j vvi, vbz j (p-acp d n1) j pp-f n1,
(23) doctrine (DIV2)
3103
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as it was good by creation.
as it was good by creation.
c-acp pn31 vbds j p-acp n1.
(23) doctrine (DIV2)
3103
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Now, concerning the goodnes or badnesse of Conscience, these seuen things are to bee considered of.
Now, Concerning the Goodness or badness of Conscience, these seuen things Are to be considered of.
av, vvg dt n1 cc n1 pp-f n1, d crd n2 vbr pc-acp vbi vvn pp-f.
(23) doctrine (DIV2)
3104
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First, that all mens Consciences by nature are euill. Secondly, the difference of euill in mens Consciences.
First, that all men's Consciences by nature Are evil. Secondly, the difference of evil in men's Consciences.
ord, cst d ng2 n2 p-acp n1 vbr j-jn. ord, dt n1 pp-f j-jn p-acp ng2 n2.
(23) doctrine (DIV2)
3105
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Thirdly, the signes of an euill Conscience. Fourthly, the hurt of an euill Conscience. Fiftly, the meanes, how euill Consciences may bee made good.
Thirdly, the Signs of an evil Conscience. Fourthly, the hurt of an evil Conscience. Fifty, the means, how evil Consciences may be made good.
ord, dt n2 pp-f dt j-jn n1. ord, dt n1 pp-f dt j-jn n1. ord, dt n2, c-crq j-jn n2 vmb vbi vvn j.
(23) doctrine (DIV2)
3107
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Sixtly, the signes of a good Conscience. Seuenthly, the great happines of the man, that hath a good Conscience.
Sixty, the Signs of a good Conscience. Seuenthly, the great happiness of the man, that hath a good Conscience.
ord, dt n2 pp-f dt j n1. crd, dt j n1 pp-f dt n1, cst vhz dt j n1.
(23) doctrine (DIV2)
3110
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For the first, that all mens Consciences are by nature euill, is manifest, because all haue sinned in Adam, and lost their originall righteousnes in all the faculties of the soule;
For the First, that all men's Consciences Are by nature evil, is manifest, Because all have sinned in Adam, and lost their original righteousness in all the faculties of the soul;
p-acp dt ord, cst d ng2 n2 vbr p-acp n1 j-jn, vbz j, c-acp d vhb vvn p-acp np1, cc vvd po32 j-jn n1 p-acp d dt n2 pp-f dt n1;
(23) doctrine (DIV2)
3112
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and so, euery man in his naturall condition, is in euery point vncleane:
and so, every man in his natural condition, is in every point unclean:
cc av, d n1 p-acp po31 j n1, vbz p-acp d n1 j:
(23) doctrine (DIV2)
3112
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and to the impure all things are impure, euen their Consciences are polluted, saith the Apostle, Titus 1.15. For the second:
and to the impure all things Are impure, even their Consciences Are polluted, Says the Apostle, Titus 1.15. For the second:
cc p-acp dt j d n2 vbr j, av po32 n2 vbr vvn, vvz dt n1, np1 crd. p-acp dt ord:
(23) doctrine (DIV2)
3112
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euill is not in the same degree in all mens Consciences, but after a different manner in diuers men, for
evil is not in the same degree in all men's Consciences, but After a different manner in diverse men, for
n-jn vbz xx p-acp dt d n1 p-acp d ng2 n2, cc-acp p-acp dt j n1 p-acp j n2, c-acp
(23) doctrine (DIV2)
3113
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First, in most men, we see that Conscience is so feeble, and works so little, that it seemes to be but a small spark,
First, in most men, we see that Conscience is so feeble, and works so little, that it seems to be but a small spark,
ord, p-acp ds n2, pns12 vvb d n1 vbz av j, cc vvz av j, cst pn31 vvz pc-acp vbi p-acp dt j n1,
(23) doctrine (DIV2)
3114
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or like a bubble, which riseth now and then, and presently vanisheth.
or like a bubble, which Riseth now and then, and presently Vanishes.
cc av-j dt n1, r-crq vvz av cc av, cc av-j vvz.
(23) doctrine (DIV2)
3114
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Now the reason why Conscience stirs so little in the most men, is not to bee taken from the nature of Conscience, (for that can work all works mentioned before) but from diuers things in man.
Now the reason why Conscience stirs so little in the most men, is not to be taken from the nature of Conscience, (for that can work all works mentioned before) but from diverse things in man.
av dt n1 c-crq n1 vvz av av-j p-acp dt ds n2, vbz xx pc-acp vbi vvn p-acp dt n1 pp-f n1, (c-acp d vmb vvi d n2 vvn a-acp) cc-acp p-acp j n2 p-acp n1.
(23) doctrine (DIV2)
3115
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For first, Adams sin, as it depriued all mens Consciences of originall righteousnes, which was the life of the Conscience;
For First, Adams since, as it deprived all men's Consciences of original righteousness, which was the life of the Conscience;
p-acp ord, npg1 n1, c-acp pn31 vvd d ng2 n2 pp-f j-jn n1, r-crq vbds dt n1 pp-f dt n1;
(23) doctrine (DIV2)
3115
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so it brought such a deprauation and euill disease vpon the Conscience, that it was neuer healed,
so it brought such a depravation and evil disease upon the Conscience, that it was never healed,
av pn31 vvd d dt n1 cc j-jn n1 p-acp dt n1, cst pn31 vbds av-x vvn,
(23) doctrine (DIV2)
3115
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nor cured in the naturall man to this day: but the weaknes arising from the infection, holds him downe still.
nor cured in the natural man to this day: but the weakness arising from the infection, holds him down still.
ccx vvn p-acp dt j n1 p-acp d n1: cc-acp dt n1 vvg p-acp dt n1, vvz pno31 a-acp av.
(23) doctrine (DIV2)
3115
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Secondly, the generall ignorance and darknes, which is in the world, is one great cause, why Conscience lieth so miserably weak, and neglected.
Secondly, the general ignorance and darkness, which is in the world, is one great cause, why Conscience lies so miserably weak, and neglected.
ord, dt j n1 cc n1, r-crq vbz p-acp dt n1, vbz pi j n1, q-crq n1 vvz av av-j j, cc vvn.
(23) doctrine (DIV2)
3115
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For it cannot work for want of light.
For it cannot work for want of Light.
p-acp pn31 vmbx vvi p-acp n1 pp-f n1.
(23) doctrine (DIV2)
3115
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For in the minde it findes onely a few naturall principles, or some generall truthes of religiō, wch are altogether insufficient to direct in the particular occasions of mens liues.
For in the mind it finds only a few natural principles, or Some general truths of Religion, which Are altogether insufficient to Direct in the particular occasions of men's lives.
p-acp p-acp dt n1 pn31 vvz av-j dt d j n2, cc d j ng1 pp-f n1, r-crq vbr av j pc-acp vvi p-acp dt j n2 pp-f ng2 n2.
(23) doctrine (DIV2)
3115
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Thirdly, besides, the Law of nature is corrupted in man;
Thirdly, beside, the Law of nature is corrupted in man;
ord, a-acp, dt n1 pp-f n1 vbz vvn p-acp n1;
(23) doctrine (DIV2)
3115
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and so those principles are very muddy and vncertaine, and the generals of Religion are poysoned with secret Obiections gathered from the controuersies of so many false religions.
and so those principles Are very muddy and uncertain, and the generals of Religion Are poisoned with secret Objections gathered from the controversies of so many false Religions.
cc av d n2 vbr av j cc j, cc dt n2 pp-f n1 vbr vvn p-acp j-jn n2 vvn p-acp dt n2 pp-f av d j n2.
(23) doctrine (DIV2)
3115
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9406
Fourthly, further it is manifest, that the cares and pleasures of life oppress conscience in many,
Fourthly, further it is manifest, that the Cares and pleasures of life oppress conscience in many,
ord, av-j pn31 vbz j, cst dt n2 cc n2 pp-f n1 vvb n1 p-acp d,
(23) doctrine (DIV2)
3115
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& in them Conscience stirs not, not because it cannot stir, but because there is no leasure to heare what it saith;
& in them Conscience stirs not, not Because it cannot stir, but Because there is no leisure to hear what it Says;
cc p-acp pno32 n1 vvz xx, xx c-acp pn31 vmbx vvi, cc-acp c-acp pc-acp vbz dx n1 pc-acp vvi r-crq pn31 vvz;
(23) doctrine (DIV2)
3115
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men are so violently carried to the pleasures and busines of this world.
men Are so violently carried to the pleasures and business of this world.
n2 vbr av av-j vvn p-acp dt n2 cc n1 pp-f d n1.
(23) doctrine (DIV2)
3115
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9409
As a man that runs in a race, many times runs with such violence, that hee cannot heare what is said vnto him by some that he passeth by,
As a man that runs in a raze, many times runs with such violence, that he cannot hear what is said unto him by Some that he passes by,
p-acp dt n1 cst vvz p-acp dt n1, d n2 vvz p-acp d n1, cst pns31 vmbx vvi r-crq vbz vvn p-acp pno31 p-acp d cst pns31 vvz p-acp,
(23) doctrine (DIV2)
3115
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9410
though it were counsell, that might direct him in the right way of the race: So is it with men that haste to be rich:
though it were counsel, that might Direct him in the right Way of the raze: So is it with men that haste to be rich:
cs pn31 vbdr n1, cst vmd vvi pno31 p-acp dt j-jn n1 pp-f dt n1: av vbz pn31 p-acp n2 cst vvb pc-acp vbi j:
(23) doctrine (DIV2)
3115
Image 10
9411
Conscience often calls to them, to take heed of going out of the way, by deceit,
Conscience often calls to them, to take heed of going out of the Way, by deceit,
n1 av vvz p-acp pno32, pc-acp vvi n1 pp-f vvg av pp-f dt n1, p-acp n1,
(23) doctrine (DIV2)
3115
Image 10
9412
or lying, or oppression, or the like; But they pursue riches so violently, that they cannot heare the voice of Conscience.
or lying, or oppression, or the like; But they pursue riches so violently, that they cannot hear the voice of Conscience.
cc vvg, cc n1, cc dt j; cc-acp pns32 vvb n2 av av-j, cst pns32 vmbx vvi dt n1 pp-f n1.
(23) doctrine (DIV2)
3115
Image 10
9413
And so is it with the voluptuous person, and with the most men that liue in any habituall gainfull sinne.
And so is it with the voluptuous person, and with the most men that live in any habitual gainful sin.
cc av vbz pn31 p-acp dt j n1, cc p-acp dt av-ds n2 cst vvb p-acp d j j n1.
(23) doctrine (DIV2)
3115
Image 10
9414
Fiftly, yea this weaknes comes vpon the Conscience of some, by custome of sinnes, that are not sinnes of gaine,
Fifty, yea this weakness comes upon the Conscience of Some, by custom of Sins, that Are not Sins of gain,
ord, uh d n1 vvz p-acp dt n1 pp-f d, p-acp n1 pp-f n2, cst vbr xx n2 pp-f n1,
(23) doctrine (DIV2)
3115
Image 10
9415
or pleasure, as the sinnes of negligence, slothfulnes, passion, or the like, in which men are wilfully confirmed,
or pleasure, as the Sins of negligence, slothfulness, passion, or the like, in which men Are wilfully confirmed,
cc n1, c-acp dt n2 pp-f n1, n1, n1, cc dt j, p-acp r-crq n2 vbr av-j vvn,
(23) doctrine (DIV2)
3115
Image 10
9416
and will not regard the checks of their owne conscience.
and will not regard the Checks of their own conscience.
cc vmb xx vvi dt n2 pp-f po32 d n1.
(23) doctrine (DIV2)
3115
Image 10
9417
Finally, one great reason, why the most of vs feele so little of Conscience, is, the euill hearing of the Word of God,
Finally, one great reason, why the most of us feel so little of Conscience, is, the evil hearing of the Word of God,
av-j, crd j n1, q-crq dt ds pp-f pno12 vvi av j pp-f n1, vbz, dt j-jn n-vvg pp-f dt n1 pp-f np1,
(23) doctrine (DIV2)
3115
Image 10
9438
and so lose the goodnes which they had, 1. Tim. Chap. 1. verse 19. Thus of the differences of euill in the Consciences of diuers men:
and so loose the Goodness which they had, 1. Tim. Chap. 1. verse 19. Thus of the differences of evil in the Consciences of diverse men:
cc av vvb dt n1 r-crq pns32 vhd, crd np1 np1 crd n1 crd av pp-f dt n2 pp-f j-jn p-acp dt n2 pp-f j n2:
(23) doctrine (DIV2)
3118
Image 10
9439
the signes of an euill Conscience follow.
the Signs of an evil Conscience follow.
dt n2 pp-f dt j-jn n1 vvi.
(23) doctrine (DIV2)
3119
Image 10
9418
for the Word of God powerfully preached, would awake the Conscience, but that most men set themselues to neglect it, by a willing and wilfull intertaynment of distractions and in voluntary forgetting of what they haue heard;
for the Word of God powerfully preached, would awake the Conscience, but that most men Set themselves to neglect it, by a willing and wilful entertainment of distractions and in voluntary forgetting of what they have herd;
p-acp dt n1 pp-f np1 av-j vvd, vmd vvi dt n1, cc-acp cst ds n2 vvb px32 pc-acp vvi pn31, p-acp dt j cc j n1 pp-f n2 cc p-acp j-jn vvg pp-f r-crq pns32 vhb vvn;
(23) doctrine (DIV2)
3115
Image 10
9419
and so hood-winking themselues, it is no wonder they cannot see. Secondly, some mens Conscience is stark dead, it stirs not at all.
and so hoodwinking themselves, it is no wonder they cannot see. Secondly, Some men's Conscience is stark dead, it stirs not At all.
cc av j px32, pn31 vbz dx n1 pns32 vmbx vvi. ord, d ng2 n1 vbz av-j j, pn31 vvz xx p-acp d.
(23) doctrine (DIV2)
3115
Image 10
9420
The Conscience is compared to a part of the body, that is not onely without sense and rotten,
The Conscience is compared to a part of the body, that is not only without sense and rotten,
dt n1 vbz vvn p-acp dt n1 pp-f dt n1, cst vbz xx av-j p-acp n1 cc j-vvn,
(23) doctrine (DIV2)
3116
Image 10
9421
but is seared with a hot iron:
but is seared with a hight iron:
cc-acp vbz vvn p-acp dt j n1:
(23) doctrine (DIV2)
3116
Image 10
9422
and this is the case onely of some notorious either Hereticks, or malefactors, that haue liued a long time willfully in some monstrous wickednesse, either knowne,
and this is the case only of Some notorious either Heretics, or malefactors, that have lived a long time wilfully in Some monstrous wickedness, either known,
cc d vbz dt n1 av-j pp-f d j d n2, cc n2, cst vhb vvn dt j n1 av-j p-acp d j n1, av-d vvn,
(23) doctrine (DIV2)
3116
Image 10
9423
or secret, 1. Timothy 4. verse 2. This seared Conscience is either ioyned with a greedines to commit speciall wickednes,
or secret, 1. Timothy 4. verse 2. This seared Conscience is either joined with a greediness to commit special wickedness,
cc j-jn, crd np1 crd n1 crd d j-vvn n1 vbz av-d vvn p-acp dt n1 pc-acp vvi j n1,
(23) doctrine (DIV2)
3116
Image 10
9424
or with a reprobate mind that is so horrible stupid, that it iudgeth euill to bee good,
or with a Reprobate mind that is so horrible stupid, that it Judgeth evil to be good,
cc p-acp dt j-jn n1 cst vbz av j j, cst pn31 vvz j-jn pc-acp vbi j,
(23) doctrine (DIV2)
3116
Image 10
9425
or at the best, not dangerously hurtfull, Ephes. 4.18. Rom. 1.28. Thirdly, in some men the euill of Conscience lieth in this, that it is ouer-busy, and sins too much:
or At the best, not dangerously hurtful, Ephesians 4.18. Rom. 1.28. Thirdly, in Some men the evil of Conscience lies in this, that it is overbusy, and Sins too much:
cc p-acp dt js, xx av-j j, np1 crd. np1 crd. ord, p-acp d n2 dt n-jn pp-f n1 vvz p-acp d, cst pn31 vbz j, cc n2 av av-d:
(23) doctrine (DIV2)
3116
Image 10
9426
and so in two sorts of men, first, the superstitious; or secondly, the desperate.
and so in two sorts of men, First, the superstitious; or secondly, the desperate.
cc av p-acp crd n2 pp-f n2, ord, dt j; cc ord, dt j.
(23) doctrine (DIV2)
3117
Image 10
9427
The superstitious person is many times disquieted by his Conscience in doing well, or when hee doth that which is not vnlawfull,
The superstitious person is many times disquieted by his Conscience in doing well, or when he does that which is not unlawful,
dt j n1 vbz d n2 vvn p-acp po31 n1 p-acp vdg av, cc c-crq pns31 vdz d r-crq vbz xx j,
(23) doctrine (DIV2)
3117
Image 10
9428
as the Popish priest is troubled for comming to our Churches;
as the Popish priest is troubled for coming to our Churches;
c-acp dt j n1 vbz vvn p-acp vvg p-acp po12 n2;
(23) doctrine (DIV2)
3117
Image 10
9429
or the Christian, that is carried with preposterous zeale, is troubled for obeying the Magistrate in vsing his liberty in things indifferent:
or the Christian, that is carried with preposterous zeal, is troubled for obeying the Magistrate in using his liberty in things indifferent:
cc dt njp, cst vbz vvn p-acp j n1, vbz vvn p-acp vvg dt n1 p-acp vvg po31 n1 p-acp n2 j:
(23) doctrine (DIV2)
3117
Image 10
9430
in the desperate, the euill of Conscience is the horrible tormenting of them, beyond the bounds of the offence of Conscience, and that in two things.
in the desperate, the evil of Conscience is the horrible tormenting of them, beyond the bounds of the offence of Conscience, and that in two things.
p-acp dt j, dt n-jn pp-f n1 vbz dt j n-vvg pp-f pno32, p-acp dt n2 pp-f dt n1 pp-f n1, cc cst p-acp crd n2.
(23) doctrine (DIV2)
3117
Image 10
9431
First, in that it presents the wrath of God to them, without the hope of mercy in Christ,
First, in that it presents the wrath of God to them, without the hope of mercy in christ,
ord, p-acp cst pn31 vvz dt n1 pp-f np1 p-acp pno32, p-acp dt n1 pp-f n1 p-acp np1,
(23) doctrine (DIV2)
3117
Image 10
9432
as did the Conscience of Cain. Secondly, in that it driues them to doe that against themselues, which is desperately wicked,
as did the Conscience of Cain. Secondly, in that it drives them to do that against themselves, which is desperately wicked,
c-acp vdd dt n1 pp-f np1. ord, p-acp cst pn31 vvz pno32 pc-acp vdi d p-acp px32, r-crq vbz av-j j,
(23) doctrine (DIV2)
3117
Image 10
9433
as to make away themselues, as the desperat Conscience of Iudas, and Achitophel did.
as to make away themselves, as the desperate Conscience of Iudas, and Ahithophel did.
c-acp pc-acp vvi av px32, c-acp dt j n1 pp-f np1, cc np1 vdd.
(23) doctrine (DIV2)
3117
Image 10
9434
Fourthly, in some men there was a temporary goodnes in the Conscience, of which they made shipwrack,
Fourthly, in Some men there was a temporary Goodness in the Conscience, of which they made shipwreck,
ord, p-acp d n2 a-acp vbds dt j n1 p-acp dt n1, pp-f r-crq pns32 vvd n1,
(23) doctrine (DIV2)
3118
Image 10
9435
and so vtterly lost the goodnes they had for a time.
and so utterly lost the Goodness they had for a time.
cc av av-j vvn dt n1 pns32 vhd p-acp dt n1.
(23) doctrine (DIV2)
3118
Image 10
9436
And thus many hypocrites doe, that for a time get the forme of Religion euen into their Consciences,
And thus many Hypocrites do, that for a time get the Form of Religion even into their Consciences,
cc av d n2 vdb, cst p-acp dt n1 vvb dt n1 pp-f n1 av p-acp po32 n2,
(23) doctrine (DIV2)
3118
Image 10
9437
but afterward falling into the immoderate loue of the world, or the lust of some particular sinne, fall cleane away from Religion,
but afterwards falling into the immoderate love of the world, or the lust of Some particular sin, fallen clean away from Religion,
cc-acp av vvg p-acp dt j n1 pp-f dt n1, cc dt n1 pp-f d j n1, vvb av-j av p-acp n1,
(23) doctrine (DIV2)
3118
Image 10
9459
and this the Conscience discouers, when it dares not stand before the discouery of the Law of God,
and this the Conscience discovers, when it dares not stand before the discovery of the Law of God,
cc d dt n1 vvz, c-crq pn31 vvz xx vvi p-acp dt n1 pp-f dt n1 pp-f np1,
(23) doctrine (DIV2)
3126
Image 10
9440
But before I giue the signes, wee must take notice of a distinction, and that is, that the Conscience may haue euill in it,
But before I give the Signs, we must take notice of a distinction, and that is, that the Conscience may have evil in it,
cc-acp c-acp pns11 vvb dt n2, pns12 vmb vvi n1 pp-f dt n1, cc d vbz, cst dt n1 vmb vhi j-jn p-acp pn31,
(23) doctrine (DIV2)
3119
Image 10
9441
and not bee an euill Conscience: Conscience in this life in men regenerate is renewed and restored but in part;
and not be an evil Conscience: Conscience in this life in men regenerate is renewed and restored but in part;
cc xx vbi dt j-jn n1: n1 p-acp d n1 p-acp n2 vvn vbz vvn cc vvn p-acp p-acp n1;
(23) doctrine (DIV2)
3119
Image 10
9442
and so may erre sometimes, and in some cases, and yet bee no euill Conscience.
and so may err sometime, and in Some cases, and yet be no evil Conscience.
cc av vmb vvi av, cc p-acp d n2, cc av vbi dx j-jn n1.
(23) doctrine (DIV2)
3119
Image 10
9443
As for instance in certaine weak Christians in the Primitiue Church (who yet were godly men) the Apostle shewes, Romans 14. that some Christians for Conscience sake did refuse certaine meates and daies:
As for instance in certain weak Christians in the Primitive Church (who yet were godly men) the Apostle shows, Romans 14. that Some Christians for Conscience sake did refuse certain Meats and days:
p-acp p-acp n1 p-acp j j np1 p-acp dt j n1 (r-crq av vbdr j n2) dt n1 vvz, np1 crd d d np1 p-acp n1 n1 vdd vvi j n2 cc n2:
(23) doctrine (DIV2)
3119
Image 10
9444
the Conscience erred, in iudging those meates and daies to bee vnlawfull to be obserued and vsed;
the Conscience erred, in judging those Meats and days to be unlawful to be observed and used;
dt n1 vvd, p-acp vvg d n2 cc n2 pc-acp vbi j pc-acp vbi vvn cc vvn;
(23) doctrine (DIV2)
3119
Image 10
9445
and yet hee calls them that were so led by an erring Conscience, hee calles them, I say, brethren:
and yet he calls them that were so led by an erring Conscience, he calls them, I say, brothers:
cc av pns31 vvz pno32 cst vbdr av vvn p-acp dt j-vvg n1, pns31 vvz pno32, pns11 vvb, n2:
(23) doctrine (DIV2)
3119
Image 10
9446
But when wee speak of an euill Conscience, we meane Conscience vnregenerate. As a man may haue sinne in him, and yet bee a good man:
But when we speak of an evil Conscience, we mean Conscience unregenerate. As a man may have sin in him, and yet be a good man:
cc-acp c-crq pns12 vvb pp-f dt j-jn n1, pns12 vvb n1 j. p-acp dt n1 vmb vhi n1 p-acp pno31, cc av vbi dt j n1:
(23) doctrine (DIV2)
3119
Image 10
9447
so may Conscience haue blindnes in it, and yet bee a good Conscience. The signes of an vnregenerate Conscience may bee gathered from the differences of euill Consciences.
so may Conscience have blindness in it, and yet be a good Conscience. The Signs of an unregenerate Conscience may be gathered from the differences of evil Consciences.
av vmb n1 vhb n1 p-acp pn31, cc av vbi dt j n1. dt n2 pp-f dt j n1 vmb vbi vvn p-acp dt n2 pp-f j-jn n2.
(23) doctrine (DIV2)
3119
Image 10
9448
The signes then of an vnregenerate still Conscience are these. First, when it is quiet in the committing, and after the committing of knowne sinne, whether open, or secret: For open sins;
The Signs then of an unregenerate still Conscience Are these. First, when it is quiet in the committing, and After the committing of known sin, whither open, or secret: For open Sins;
dt n2 av pp-f dt j j n1 vbr d. ord, c-crq pn31 vbz j-jn p-acp dt vvg, cc p-acp dt vvg pp-f j-vvn n1, cs j, cc j-jn: c-acp j n2;
(23) doctrine (DIV2)
3121
Image 10
9449
as for drunkennes, swearing, lying, prophanation of the Sabbath, and the like; the Conscience cannot bee good, when these, or the like open wickednesses are cōmitted:
as for Drunkenness, swearing, lying, profanation of the Sabbath, and the like; the Conscience cannot be good, when these, or the like open Wickednesses Are committed:
c-acp p-acp n1, vvg, vvg, n1 pp-f dt n1, cc dt j; dt n1 vmbx vbi j, c-crq d, cc dt j j n2 vbr vvn:
(23) doctrine (DIV2)
3122
Image 10
9450
and so when it is quiet notwithstanding secret whoredome, or filthines of any kinde, or continuall wickednes in the thoughts,
and so when it is quiet notwithstanding secret whoredom, or filthiness of any kind, or continual wickedness in the thoughts,
cc av c-crq pn31 vbz j-jn p-acp j-jn n1, cc n1 pp-f d n1, cc j n1 p-acp dt n2,
(23) doctrine (DIV2)
3122
Image 10
9451
or desires, that Conscience that can abide a foule hart, is a wicked Conscience. Secondly, when it excuseth for doing notorious euils:
or Desires, that Conscience that can abide a foul heart, is a wicked Conscience. Secondly, when it excuseth for doing notorious evils:
cc n2, cst n1 cst vmb vvi dt j n1, vbz dt j n1. ord, c-crq pn31 vvz p-acp vdg j n2-jn:
(23) doctrine (DIV2)
3122
Image 10
9452
and so they haue euill Consciences, that could trouble and persecute, euen to the death, godly men,
and so they have evil Consciences, that could trouble and persecute, even to the death, godly men,
cc av pns32 vhb j-jn n2, cst vmd vvi cc vvi, av p-acp dt n1, j n2,
(23) doctrine (DIV2)
3123
Image 10
9453
and yet think they did God good seruice, Iohn 16.2. The signes of an vnregenerate stirring Conscience, are these:
and yet think they did God good service, John 16.2. The Signs of an unregenerate stirring Conscience, Are these:
cc av vvb pns32 vdd np1 j n1, np1 crd. dt n2 pp-f dt j j-vvg n1, vbr d:
(23) doctrine (DIV2)
3123
Image 10
9454
First, when the Conscience serues onely to tell ill newes, when it serues to tell a man onely of his losse by Adam, or the Law,
First, when the Conscience serves only to tell ill news, when it serves to tell a man only of his loss by Adam, or the Law,
ord, c-crq dt n1 vvz av-j pc-acp vvi j-jn n1, c-crq pn31 vvz pc-acp vvi dt n1 av-j pp-f po31 n1 p-acp np1, cc dt n1,
(23) doctrine (DIV2)
3125
Image 10
9455
but neuer comforteth him by bringing-in any euidence of God's fauour in Christ.
but never comforts him by bringing-in any evidence of God's favour in christ.
cc-acp av-x vvz pno31 p-acp j d n1 pp-f npg1 n1 p-acp np1.
(23) doctrine (DIV2)
3125
Image 10
9456
That Conscience that terrifies without Christ, that is without mixing any of the comforts of the Gospell in Christ, is an euill Conscience:
That Conscience that terrifies without christ, that is without mixing any of the comforts of the Gospel in christ, is an evil Conscience:
cst n1 cst vvz p-acp np1, cst vbz p-acp vvg d pp-f dt n2 pp-f dt n1 p-acp np1, vbz dt j-jn n1:
(23) doctrine (DIV2)
3125
Image 10
9457
the speciall property of a good Conscience, is to excuse and comfort; and therefore that Conscience that doth onely accuse, is an euill Conscience.
the special property of a good Conscience, is to excuse and Comfort; and Therefore that Conscience that does only accuse, is an evil Conscience.
dt j n1 pp-f dt j n1, vbz pc-acp vvi cc n1; cc av d n1 cst vdz av-j vvi, vbz dt j-jn n1.
(23) doctrine (DIV2)
3125
Image 10
9458
Secondly, when the Conscience flees from the presence of God, as did Adam 's Conscience after the Fall:
Secondly, when the Conscience flees from the presence of God, as did Adam is Conscience After the Fallen:
ord, c-crq dt n1 vvz p-acp dt n1 pp-f np1, c-acp vdd np1 vbz n1 p-acp dt n1:
(23) doctrine (DIV2)
3126
Image 10
9460
nor dares abide a powerfull Minister, that speaks to the Conscience of the hearers, and ransacks them.
nor dares abide a powerful Minister, that speaks to the Conscience of the hearers, and ransacks them.
ccx vvz vvb dt j n1, cst vvz p-acp dt n1 pp-f dt n2, cc vvz pno32.
(23) doctrine (DIV2)
3126
Image 10
9461
Thirdly, when the Conscience languisheth about questions that tend not to edification, and raiseth the strength of zeal,
Thirdly, when the Conscience Languishes about questions that tend not to edification, and Raiseth the strength of zeal,
ord, c-crq dt n1 vvz p-acp n2 cst vvb xx p-acp n1, cc vvz dt n1 pp-f n1,
(23) doctrine (DIV2)
3127
Image 10
9462
and all the power of it, about things that are lesse necessary either vnto faith or practice.
and all the power of it, about things that Are less necessary either unto faith or practice.
cc d dt n1 pp-f pn31, p-acp n2 cst vbr av-dc j av-d p-acp n1 cc n1.
(23) doctrine (DIV2)
3127
Image 10
9463
And this was the case of the Pharises Conscience, that spent all their zeale about lesse matters,
And this was the case of the Pharisees Conscience, that spent all their zeal about less matters,
cc d vbds dt n1 pp-f dt np2 n1, cst vvd d po32 n1 p-acp dc n2,
(23) doctrine (DIV2)
3127
Image 10
9464
and neglected the waightier things of the Law.
and neglected the Weightier things of the Law.
cc vvd dt jc n2 pp-f dt n1.
(23) doctrine (DIV2)
3127
Image 10
9465
And this is the case of all such Christians that are zealous with a fiery zeal about circumstances, or the estates and businesses of others,
And this is the case of all such Christians that Are zealous with a fiery zeal about Circumstances, or the estates and businesses of Others,
cc d vbz dt n1 pp-f d d np1 cst vbr j p-acp dt j n1 p-acp n2, cc dt n2 cc n2 pp-f n2-jn,
(23) doctrine (DIV2)
3127
Image 10
9466
and neglect the main things of substance, that concern their owne sanctification, assurance, or saluation. Fourthly, when the Conscience is for men, and not for God;
and neglect the main things of substance, that concern their own sanctification, assurance, or salvation. Fourthly, when the Conscience is for men, and not for God;
cc vvi dt j n2 pp-f n1, cst vvb po32 d n1, n1, cc n1. ord, c-crq dt n1 vbz p-acp n2, cc xx p-acp np1;
(23) doctrine (DIV2)
3127
Image 10
9467
when the motiue that raiseth and incourageth it, is the praise of men, and not the praise of God.
when the motive that Raiseth and Encourageth it, is the praise of men, and not the praise of God.
c-crq dt n1 cst vvz cc vvz pn31, vbz dt n1 pp-f n2, cc xx dt n1 pp-f np1.
(23) doctrine (DIV2)
3128
Image 10
9468
This also was the case of the Consciences of the Pharises:
This also was the case of the Consciences of the Pharisees:
np1 av vbds dt n1 pp-f dt n2 pp-f dt np2:
(23) doctrine (DIV2)
3128
Image 10
9469
for, the Conscience in them was busie, and did require good duties, but the respect was still the praise of men;
for, the Conscience in them was busy, and did require good duties, but the respect was still the praise of men;
c-acp, dt n1 p-acp pno32 vbds j, cc vdd vvi j n2, cc-acp dt n1 vbds av dt n1 pp-f n2;
(23) doctrine (DIV2)
3128
Image 10
9470
whereas a good Conscience is for God aboue all.
whereas a good Conscience is for God above all.
cs dt j n1 vbz p-acp np1 p-acp d.
(23) doctrine (DIV2)
3128
Image 10
9471
Fiftly, when it will accuse onely for grosse euils, and those knowne to others, and not for lesse and secret sins to be repented of.
Fifty, when it will accuse only for gross evils, and those known to Others, and not for less and secret Sins to be repented of.
ord, c-crq pn31 vmb vvi av-j p-acp j n2-jn, cc d vvn p-acp n2-jn, cc xx p-acp av-dc cc j-jn n2 pc-acp vbi vvn pp-f.
(23) doctrine (DIV2)
3129
Image 10
9472
Sixtly, when it will accuse onely in the time of aduersity; as, in the case of Ioseph 's brethren.
Sixty, when it will accuse only in the time of adversity; as, in the case of Ioseph is brothers.
ord, c-crq pn31 vmb vvi av-j p-acp dt n1 pp-f n1; c-acp, p-acp dt n1 pp-f np1 vbz n2.
(23) doctrine (DIV2)
3130
Image 10
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Thus of the signes of an euill Conscience. The misery that the men haue, that haue an euill Conscience, follows:
Thus of the Signs of an evil Conscience. The misery that the men have, that have an evil Conscience, follows:
av pp-f dt n2 pp-f dt j-jn n1. dt n1 cst dt n2 vhb, cst vhb dt j-jn n1, vvz:
(23) doctrine (DIV2)
3131
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and they are miserable, whether they haue a waking or a sleeping Conscience.
and they Are miserable, whither they have a waking or a sleeping Conscience.
cc pns32 vbr j, cs pns32 vhb dt n-vvg cc dt j-vvg n1.
(23) doctrine (DIV2)
3132
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The misery that comes from a waking Conscience, is euill, and may bee two waies discerned:
The misery that comes from a waking Conscience, is evil, and may be two ways discerned:
dt n1 cst vvz p-acp dt vvg n1, vbz j-jn, cc vmb vbi crd n2 vvn:
(23) doctrine (DIV2)
3132
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First, by the tearms by which it is called & resembled in Scripture; secondly, by the effects which it worketh really vpon a man. For the first.
First, by the terms by which it is called & resembled in Scripture; secondly, by the effects which it works really upon a man. For the First.
ord, p-acp dt n2 p-acp r-crq pn31 vbz vvn cc vvd p-acp n1; ord, p-acp dt n2 r-crq pn31 vvz av-j p-acp dt n1. p-acp dt ord.
(23) doctrine (DIV2)
3132
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An euill Conscience that is awake, is in Scripture compared to a sting or prick wounding the heart of a man.
an evil Conscience that is awake, is in Scripture compared to a sting or prick wounding the heart of a man.
dt j-jn n1 cst vbz j, vbz p-acp n1 vvn p-acp dt n1 cc vvb vvg dt n1 pp-f dt n1.
(23) doctrine (DIV2)
3132
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It is likened also to a dog or a blood-hound that lieth at the dore, and, hauing fresh sent, howleth and barketh after the malefactor, Gen. 4. It is likened,
It is likened also to a dog or a bloodhound that lies At the door, and, having fresh sent, howleth and barks After the Malefactor, Gen. 4. It is likened,
pn31 vbz vvn av p-acp dt n1 cc dt n1 cst vvz p-acp dt n1, cc, vhg av-j vvn, vvz cc vvz p-acp dt n1, np1 crd pn31 vbz vvn,
(23) doctrine (DIV2)
3132
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as some think, by Dauid, Psal. 51.4. to an euill contentious wife, that is euer before a man, chiding and brauling:
as Some think, by David, Psalm 51.4. to an evil contentious wife, that is ever before a man, chiding and brawling:
c-acp d vvb, p-acp np1, np1 crd. p-acp dt j-jn j n1, cst vbz av p-acp dt n1, vvg cc j-vvg:
(23) doctrine (DIV2)
3132
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and as a moth secretly eats the garment;
and as a moth secretly eats the garment;
cc c-acp dt n1 av-jn vvz dt n1;
(23) doctrine (DIV2)
3132
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as it were from a sword, Leuit. 26.36. and as it is in Iob, The sound of feare is alwaies in his eares:
as it were from a sword, Levites 26.36. and as it is in Job, The found of Fear is always in his ears:
c-acp pn31 vbdr p-acp dt n1, np1 crd. cc c-acp pn31 vbz p-acp np1, dt n1 pp-f n1 vbz av p-acp po31 n2:
(23) doctrine (DIV2)
3135
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so doth an euill Conscience eat vp the heart of a man, when others little see it, Pro. 25. It is like a dart, strangely shot into a mans body, Psalm 38. And it is compared to the boyling of a tumultuous sea, Esay 57. And it is called a worme that dieth not,
so does an evil Conscience eat up the heart of a man, when Others little see it, Pro 25. It is like a dart, strangely shot into a men body, Psalm 38. And it is compared to the boiling of a tumultuous sea, Isaiah 57. And it is called a worm that Dieth not,
av vdz dt j-jn n1 vvi a-acp dt n1 pp-f dt n1, c-crq n2-jn av-j vvb pn31, np1 crd pn31 vbz av-j dt n1, av-j vvn p-acp dt ng1 n1, n1 crd cc pn31 vbz vvn p-acp dt j-vvg pp-f dt j n1, np1 crd cc pn31 vbz vvn dt n1 cst vvz xx,
(23) doctrine (DIV2)
3132
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but lieth gnawing and eating vpon the heart of a man, Esay 66. Mark 9. So that a man that hath an euill Conscience, is like a man that is stung by a serpent,
but lies gnawing and eating upon the heart of a man, Isaiah 66. Mark 9. So that a man that hath an evil Conscience, is like a man that is stung by a serpent,
cc-acp vvz vvg cc vvg p-acp dt n1 pp-f dt n1, np1 crd vvb crd av cst dt n1 cst vhz dt j-jn n1, vbz av-j dt n1 cst vbz vvn p-acp dt n1,
(23) doctrine (DIV2)
3132
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or followed by a blood-hound, or vexed by a continuall-contrarious wife, or that is hourely shot through with darts,
or followed by a bloodhound, or vexed by a continual-contrarious wife, or that is hourly shot through with darts,
cc vvd p-acp dt n1, cc vvn p-acp dt j n1, cc d vbz av-j vvn a-acp p-acp n2,
(23) doctrine (DIV2)
3132
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or that hath a liuing worm euer gnawing at his heart.
or that hath a living worm ever gnawing At his heart.
cc cst vhz dt j-vvg n1 av vvg p-acp po31 n1.
(23) doctrine (DIV2)
3132
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But, that this may be more distinctly vnderstood, wee must take notice of foure effects of an euill Conscience, vsually. The first is shame.
But, that this may be more distinctly understood, we must take notice of foure effects of an evil Conscience, usually. The First is shame.
p-acp, cst d vmb vbi av-dc av-j vvn, pns12 vmb vvi n1 pp-f crd n2 pp-f dt j-jn n1, av-j. dt ord vbz n1.
(23) doctrine (DIV2)
3132
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Hee that hath an euill Conscience, is betraied by his owne blushing many times, when his offense is secret: He that hath an evil Conscience, is betrayed by his own blushing many times, when his offence is secret:
pns31 cst vhz dt j-jn n1, vbz vvn p-acp po31 d vvg d n2, c-crq po31 n1 vbz j-jn:
(23) doctrine (DIV2)
3133
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yea, a man feeles an inward shame in his owne heart, disgracing and abusing him, though he make no outward shew of it.
yea, a man feels an inward shame in his own heart, disgracing and abusing him, though he make no outward show of it.
uh, dt n1 vvz dt j n1 p-acp po31 d n1, vvg cc vvg pno31, cs pns31 vvb dx j n1 pp-f pn31.
(23) doctrine (DIV2)
3133
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For, though sometimes an innocent person, vpon the fulnes of an aspersion, may conceiue shame, as Dauid did, Psalm 44.15. yet it is vsually the effect of an ill Conscience.
For, though sometime an innocent person, upon the fullness of an aspersion, may conceive shame, as David did, Psalm 44.15. yet it is usually the Effect of an ill Conscience.
p-acp, cs av dt j-jn n1, p-acp dt n1 pp-f dt n1, vmb vvi n1, c-acp np1 vdd, n1 crd. av pn31 vbz av-j dt n1 pp-f dt j-jn n1.
(23) doctrine (DIV2)
3133
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The second is pain and anguish of heart, arising from the gnawing and stings of Conscience mentioned before;
The second is pain and anguish of heart, arising from the gnawing and stings of Conscience mentioned before;
dt ord vbz n1 cc n1 pp-f n1, vvg p-acp dt j-vvg cc n2 pp-f n1 vvn a-acp;
(23) doctrine (DIV2)
3134
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which so continually burdens the heart, that it takes away all contentment in any thing, and keeps the heart in an habituall disconsolation:
which so continually burdens the heart, that it Takes away all contentment in any thing, and keeps the heart in an habitual disconsolation:
r-crq av av-j vvz dt n1, cst pn31 vvz av d n1 p-acp d n1, cc vvz dt n1 p-acp dt j n1:
(23) doctrine (DIV2)
3134
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and though the disease of melancholy may breed a sadnes like vnto it, yet is heer manifest difference betwixt this affliction of spirit, and melancholy;
and though the disease of melancholy may breed a sadness like unto it, yet is her manifest difference betwixt this affliction of Spirit, and melancholy;
cc cs dt n1 pp-f n-jn vmb vvi dt n1 av-j p-acp pn31, av vbz po31 j n1 p-acp d n1 pp-f n1, cc n-jn;
(23) doctrine (DIV2)
3134
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for the melancholick person vsually can assigne no certain reason of that sadnes:
for the melancholic person usually can assign no certain reason of that sadness:
p-acp dt j n1 av-j vmb vvi dx j n1 pp-f d n1:
(23) doctrine (DIV2)
3134
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whereas Conscience, when it stings, assignes the cause of it to be such and such things, which bring not only the shame of men, but the wrath of God.
whereas Conscience, when it stings, assigns the cause of it to be such and such things, which bring not only the shame of men, but the wrath of God.
cs n1, c-crq pn31 vvz, vvz dt n1 pp-f pn31 pc-acp vbi d cc d n2, r-crq vvb xx av-j dt n1 pp-f n2, cc-acp dt n1 pp-f np1.
(23) doctrine (DIV2)
3134
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Besides, melancholick sadnes may bee eased by physick: but this sorrow is not cured by any meanes, but such as are spirituall.
Beside, melancholic sadness may be eased by physic: but this sorrow is not cured by any means, but such as Are spiritual.
p-acp, j n1 vmb vbi vvn p-acp n1: cc-acp d n1 vbz xx vvn p-acp d n2, cc-acp d c-acp vbr j.
(23) doctrine (DIV2)
3134
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The third is a strange kinde of feare, breaking the heart of a man, & so subduing his courage, that he is not able to sustaine himselfe against the impressions of vaine causes of feare.
The third is a strange kind of Fear, breaking the heart of a man, & so subduing his courage, that he is not able to sustain himself against the impressions of vain Causes of Fear.
dt ord vbz dt j n1 pp-f n1, vvg dt n1 pp-f dt n1, cc av j-vvg po31 n1, cst pns31 vbz xx j pc-acp vvi px31 p-acp dt n2 pp-f j n2 pp-f n1.
(23) doctrine (DIV2)
3135
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A trembling hart is the effect of an ill conscience, Deut. 28.65.
A trembling heart is the Effect of an ill conscience, Deuteronomy 28.65.
dt j-vvg n1 vbz dt n1 pp-f dt j-jn n1, np1 crd.
(23) doctrine (DIV2)
3135
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Thus wicked men are said in Scripture to feare, when no man pursueth them, Pro. 28.1.
Thus wicked men Are said in Scripture to Fear, when no man pursueth them, Pro 28.1.
av j n2 vbr vvn p-acp n1 pc-acp vvi, c-crq dx n1 vvz pno32, np1 crd.
(23) doctrine (DIV2)
3135
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and to bee so faint-hearted, as the sound of a shaken leafe shall make them fly,
and to be so fainthearted, as the found of a shaken leaf shall make them fly,
cc pc-acp vbi av j, c-acp dt n1 pp-f dt vvn n1 vmb vvi pno32 vvi,
(23) doctrine (DIV2)
3135
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or duty to men, 1. Tim. 1.5. Heb. 9.24.
or duty to men, 1. Tim. 1.5. Hebrew 9.24.
cc n1 p-acp n2, crd np1 crd. np1 crd.
(23) doctrine (DIV2)
3146
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yea the terrors of conscience sometime so enrage vpon the offender, that no torments are like vnto their terrors;
yea the terrors of conscience sometime so enrage upon the offender, that no torments Are like unto their terrors;
uh dt n2 pp-f n1 av av vvi p-acp dt n1, cst dx n2 vbr av-j p-acp po32 n2;
(23) doctrine (DIV2)
3135
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which sometimes are so great, that they are hardly able to sustain themselues, but discouer their horrible restlesnes, by the grieuous distempers of the body, or failing of their senses;
which sometime Are so great, that they Are hardly able to sustain themselves, but discover their horrible restlessness, by the grievous distempers of the body, or failing of their Senses;
r-crq av vbr av j, cst pns32 vbr av j pc-acp vvi px32, cc-acp vvb po32 j n1, p-acp dt j n2 pp-f dt n1, cc vvg pp-f po32 n2;
(23) doctrine (DIV2)
3135
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being for the time, as Iob saith, brought vnder the king of terrors, Iob 18.14. What a wofull case Belshazzar was in, you may reade, Daniel 5.9. These terrors are the fansies the Gentiles so much dreamed of. The fourth is desperation.
being for the time, as Job Says, brought under the King of terrors, Job 18.14. What a woeful case Belshazzar was in, you may read, daniel 5.9. These terrors Are the fancies the Gentiles so much dreamed of. The fourth is desperation.
vbg p-acp dt n1, c-acp np1 vvz, vvn p-acp dt n1 pp-f n2, np1 crd. q-crq dt j n1 np1 vbds p-acp, pn22 vmb vvi, np1 crd. np1 n2 vbr dt n2 dt n2-j av av-d vvn pp-f. dt ord vbz n1.
(23) doctrine (DIV2)
3135
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An euill Conscience in sinne, many times brings them to hellish despair of all mercy and pardon:
an evil Conscience in sin, many times brings them to hellish despair of all mercy and pardon:
dt j-jn n1 p-acp n1, d n2 vvz pno32 p-acp j n1 pp-f d n1 cc n1:
(23) doctrine (DIV2)
3136
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thus Cain rageth & blasphemeth like a frantick man. And these effects of an euill Conscience are so much the more great,
thus Cain rages & Blasphemeth like a frantic man. And these effects of an evil Conscience Are so much the more great,
av np1 vvz cc vvz av-j dt j n1. cc d n2 pp-f dt j-jn n1 vbr av av-d dt av-dc j,
(23) doctrine (DIV2)
3136
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1. Because the Conscience can lash a man without noise: it can secretly inflict torments, when no eies shall pity him.
1. Because the Conscience can lash a man without noise: it can secretly inflict torments, when no eyes shall pity him.
crd p-acp dt n1 vmb vvi dt n1 p-acp n1: pn31 vmb av-jn vvi n2, c-crq dx n2 vmb vvi pno31.
(23) doctrine (DIV2)
3137
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2. Because there is no escape from Conscience: a man can neither driue it away, nor runne from it:
2. Because there is no escape from Conscience: a man can neither driven it away, nor run from it:
crd p-acp pc-acp vbz dx n1 p-acp n1: dt n1 vmb av-dx vvi pn31 av, ccx vvi p-acp pn31:
(23) doctrine (DIV2)
3138
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it cleaues to the offender inseparably. From a tyrant or ill master, some men run away:
it cleaves to the offender inseparably. From a tyrant or ill master, Some men run away:
pn31 vvz p-acp dt n1 av-j. p-acp dt n1 cc j-jn n1, d n2 vvb av:
(23) doctrine (DIV2)
3138
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but from an ill Conscience there is no fleeing.
but from an ill Conscience there is no fleeing.
cc-acp p-acp dt j-jn n1 a-acp vbz dx n-vvg.
(23) doctrine (DIV2)
3138
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3. Because Conscience it self is as a thousand witnesses to prooue the fault, though neuer so secret:
3. Because Conscience it self is as a thousand Witnesses to prove the fault, though never so secret:
crd p-acp n1 pn31 n1 vbz p-acp dt crd n2 pc-acp vvi dt n1, cs av-x av j-jn:
(23) doctrine (DIV2)
3139
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and the offender is NONLATINALPHABET, condemned of himself, and goes vp and down with a heauie Sentence vpon him in his bosome,
and the offender is, condemned of himself, and Goes up and down with a heavy Sentence upon him in his bosom,
cc dt n1 vbz, vvn pp-f px31, cc vvz a-acp cc a-acp p-acp dt j n1 p-acp pno31 p-acp po31 n1,
(23) doctrine (DIV2)
3139
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though all the world should account him innocent. 4. Because an euil Conscience is such a damnable disease;
though all the world should account him innocent. 4. Because an evil Conscience is such a damnable disease;
cs d dt n1 vmd vvi pno31 j-jn. crd p-acp dt j-jn n1 vbz d dt j n1;
(23) doctrine (DIV2)
3139
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and the griefe raised by Conscience, is such and so lasting, that the grieued dies, before the grief can be remoued:
and the grief raised by Conscience, is such and so lasting, that the grieved die, before the grief can be removed:
cc dt n1 vvn p-acp n1, vbz d cc av vvg, cst dt j-vvn n2, p-acp dt n1 vmb vbi vvn:
(23) doctrine (DIV2)
3140
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yea, so violent is the confusion which despair bringeth into the thoughts, that, out of the grieuous mistaking,
yea, so violent is the confusion which despair brings into the thoughts, that, out of the grievous mistaking,
uh, av j vbz dt n1 r-crq n1 vvz p-acp dt n2, cst, av pp-f dt j n-vvg,
(23) doctrine (DIV2)
3140
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and impatience, many times the offender makes away himself; as Saul, Achitophel, and Iudas did, and many in our times doo.
and impatience, many times the offender makes away himself; as Saul, Ahithophel, and Iudas did, and many in our times do.
cc n1, d n2 dt n1 vvz av px31; c-acp np1, np1, cc np1 vdd, cc d p-acp po12 n2 vdi.
(23) doctrine (DIV2)
3140
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5. Because death it self doth not abate the torments of an euill Conscience:
5. Because death it self does not abate the torments of an evil Conscience:
crd p-acp n1 pn31 n1 vdz xx vvi dt n2 pp-f dt j-jn n1:
(23) doctrine (DIV2)
3141
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but the liuing worm gnawes them euen in hell for euer, and with so much strength and power there, that one said wittily, Hell were not hell,
but the living worm gnaws them even in hell for ever, and with so much strength and power there, that one said wittily, Hell were not hell,
cc-acp dt j-vvg n1 vvz pno32 av p-acp n1 c-acp av, cc p-acp av d n1 cc n1 a-acp, cst pi vvd av-j, n1 vbdr xx n1,
(23) doctrine (DIV2)
3141
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if it were not for the gnawing of this neuer-dying and neuer-ceasing worme.
if it were not for the gnawing of this never-dying and never-ceasing worm.
cs pn31 vbdr xx p-acp dt j-vvg pp-f d j cc j n1.
(23) doctrine (DIV2)
3141
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6. Because vnto the making vp of the compleat misery of the impenitent sinner, the Sentence of Conscience,
6. Because unto the making up of the complete misery of the impenitent sinner, the Sentence of Conscience,
crd p-acp p-acp dt vvg a-acp pp-f dt j n1 pp-f dt j n1, dt n1 pp-f n1,
(23) doctrine (DIV2)
3142
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and the testimony of it shall be heard & admitted at the last day before the Tribunal of Christ.
and the testimony of it shall be herd & admitted At the last day before the Tribunal of christ.
cc dt n1 pp-f pn31 vmb vbi vvn cc vvn p-acp dt ord n1 p-acp dt n1 pp-f np1.
(23) doctrine (DIV2)
3142
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As for the authority of Masters or other Superiours, it cannot reach to the Conscience properly:
As for the Authority of Masters or other Superiors, it cannot reach to the Conscience properly:
p-acp p-acp dt n1 pp-f n2 cc n-jn n2-jn, pn31 vmbx vvi p-acp dt n1 av-j:
(23) doctrine (DIV2)
3166
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For thogh an euil conscience shall neuer disgrace for some effects, as for that of working despaire of mercy:
For though an evil conscience shall never disgrace for Some effects, as for that of working despair of mercy:
p-acp cs dt j-jn n1 vmb av-x vvi p-acp d n2, c-acp p-acp d pp-f vvg n1 pp-f n1:
(23) doctrine (DIV2)
3142
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yet for the maine body of the proceedings of Conscience, it shal be not only allowed,
yet for the main body of the proceedings of Conscience, it shall be not only allowed,
av p-acp dt j n1 pp-f dt n2-vvg pp-f n1, pn31 vmb vbi xx av-j vvn,
(23) doctrine (DIV2)
3142
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but iustified by the voice of Christ, to the eternall shame and confusion of the offendor.
but justified by the voice of christ, to the Eternal shame and confusion of the Offender.
cc-acp vvn p-acp dt n1 pp-f np1, p-acp dt j n1 cc n1 pp-f dt n1.
(23) doctrine (DIV2)
3142
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And though it bee true, that the worst of the effects before mentioned, arise from a stirring Conscience,
And though it be true, that the worst of the effects before mentioned, arise from a stirring Conscience,
cc cs pn31 vbb j, cst dt js pp-f dt n2 a-acp vvn, vvb p-acp dt j-vvg n1,
(23) doctrine (DIV2)
3143
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yet is not the man safe, that hath a still conscience, if it bee euill.
yet is not the man safe, that hath a still conscience, if it be evil.
av vbz xx dt n1 j, cst vhz dt j n1, cs pn31 vbb j-jn.
(23) doctrine (DIV2)
3143
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For first, hee is in continuall danger of the awaking of that Conscience of his, that now is asleep.
For First, he is in continual danger of the awaking of that Conscience of his, that now is asleep.
p-acp ord, pns31 vbz p-acp j n1 pp-f dt n-vvg pp-f d n1 pp-f png31, cst av vbz j.
(23) doctrine (DIV2)
3143
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What ease can that mans heart beat, if hee had all pleasures round about him,
What ease can that men heart beatrice, if he had all pleasures round about him,
q-crq n1 vmb d ng1 n1 vvi, cs pns31 vhd d n2 av-j p-acp pno31,
(23) doctrine (DIV2)
3143
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9527
if hee were tied to a Beare, or Lion, or mad Dog, though hee were then asleep? for he may awake euery moment,
if he were tied to a Bear, or lion, or mad Dog, though he were then asleep? for he may awake every moment,
cs pns31 vbdr vvn p-acp dt n1, cc n1, cc j n1, cs pns31 vbdr av j? c-acp pns31 vmb vvi d n1,
(23) doctrine (DIV2)
3143
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and then where is hee? The stilnesse of an ill Conscience is but like the sleep of a frantick man.
and then where is he? The stillness of an ill Conscience is but like the sleep of a frantic man.
cc av q-crq vbz pns31? dt n1 pp-f dt j-jn n1 vbz p-acp av-j dt n1 pp-f dt j n1.
(23) doctrine (DIV2)
3143
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Secondly, there can bee no true peace vnto the man that lieth in sin without repentance, Esay 57. There is no peace to the wicked, saith my God.
Secondly, there can be no true peace unto the man that lies in since without Repentance, Isaiah 57. There is no peace to the wicked, Says my God.
ord, pc-acp vmb vbi dx j n1 p-acp dt n1 cst vvz p-acp n1 p-acp n1, np1 crd pc-acp vbz dx n1 p-acp dt j, vvz po11 np1.
(23) doctrine (DIV2)
3143
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Though hee bee friends with himselfe for a time, yet God is not friends with him,
Though he be Friends with himself for a time, yet God is not Friends with him,
cs pns31 vbb n2 p-acp px31 p-acp dt n1, av np1 vbz xx n2 p-acp pno31,
(23) doctrine (DIV2)
3143
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nor is sinne and Satan at peace with him, though there bee an vncertaine truice for a time.
nor is sin and Satan At peace with him, though there be an uncertain truice for a time.
ccx vbz n1 cc np1 p-acp n1 p-acp pno31, cs pc-acp vbi dt j n1 p-acp dt n1.
(23) doctrine (DIV2)
3143
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Thirdly, the danger of a still Conscience is the greater:
Thirdly, the danger of a still Conscience is the greater:
ord, dt n1 pp-f dt j n1 vbz dt jc:
(23) doctrine (DIV2)
3143
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9533
for the terrours of a troubled Conscience may prepare a man for Christ, and compell a man to seeke help from Christ,
for the terrors of a troubled Conscience may prepare a man for christ, and compel a man to seek help from christ,
c-acp dt n2 pp-f dt j-vvn n1 vmb vvi dt n1 p-acp np1, cc vvi dt n1 pc-acp vvi n1 p-acp np1,
(23) doctrine (DIV2)
3143
Image 10
9534
but in the case of a still conscience, there are these two vsuall miseries: the one, that men take a still Conscience to bee a good Conscience:
but in the case of a still conscience, there Are these two usual misery's: the one, that men take a still Conscience to be a good Conscience:
cc-acp p-acp dt n1 pp-f dt j n1, pc-acp vbr d crd j n2: dt pi, cst n2 vvb dt j n1 pc-acp vbi dt j n1:
(23) doctrine (DIV2)
3143
Image 10
9535
and the other is, that a man runnes onely blindefolded so long, till death and hell may seaze vpon him.
and the other is, that a man runs only blindefolded so long, till death and hell may seize upon him.
cc dt n-jn vbz, cst dt n1 vvz av-j vvn av av-j, c-acp n1 cc n1 vmb vvi p-acp pno31.
(23) doctrine (DIV2)
3143
Image 10
9536
Thus of the effects of an euill Conscience: The meanes, how Conscience may bee made good, follow.
Thus of the effects of an evil Conscience: The means, how Conscience may be made good, follow.
av pp-f dt n2 pp-f dt j-jn n1: dt n2, c-crq n1 vmb vbi vvn j, vvb.
(23) doctrine (DIV2)
3143
Image 10
9537
That an euill Conscience may bee made good, two things must bee looked into: First, that wee get a right medicine to heale it:
That an evil Conscience may be made good, two things must be looked into: First, that we get a right medicine to heal it:
cst dt j-jn n1 vmb vbi vvn j, crd n2 vmb vbi vvn p-acp: ord, cst pns12 vvb dt j-jn n1 pc-acp vvi pn31:
(23) doctrine (DIV2)
3144
Image 10
9538
Secondly, that we take a right course in application of the medicine. Secondly, that we take a right course in application of the medicine.
ord, cst pns12 vvb dt j-jn n1 p-acp n1 pp-f dt n1.
(23) doctrine (DIV2)
3144
Image 10
9539
First, the medicine for the curing of an ill Conscience, is onely the blood of Christ, the disease of Conscience is of so high a nature,
First, the medicine for the curing of an ill Conscience, is only the blood of christ, the disease of Conscience is of so high a nature,
ord, dt n1 p-acp dt n-vvg pp-f dt j-jn n1, vbz av-j dt n1 pp-f np1, dt n1 pp-f n1 vbz pp-f av j dt n1,
(23) doctrine (DIV2)
3144
Image 10
9540
as all the medicines in the world are insufficient, nothing but sprinkling it with blood, will serue the turne,
as all the medicines in the world Are insufficient, nothing but sprinkling it with blood, will serve the turn,
c-acp d dt n2 p-acp dt n1 vbr j, pix cc-acp vvg pn31 p-acp n1, vmb vvi dt n1,
(23) doctrine (DIV2)
3144
Image 10
9541
and it must bee no other blood, then the blood of the immaculate Lambe of God,
and it must be no other blood, then the blood of the immaculate Lamb of God,
cc pn31 vmb vbi dx j-jn n1, cs dt n1 pp-f dt j n1 pp-f np1,
(23) doctrine (DIV2)
3144
Image 10
9542
as the Apostle shews, Heb. 9.14.
as the Apostle shows, Hebrew 9.14.
c-acp dt n1 vvz, np1 crd.
(23) doctrine (DIV2)
3144
Image 10
9543
The reason of this is, because Conscience will neuer bee quiet, till it see a way how GODs anger may bee pacified,
The reason of this is, Because Conscience will never be quiet, till it see a Way how God's anger may be pacified,
dt n1 pp-f d vbz, c-acp n1 vmb av-x vbi j-jn, c-acp pn31 vvb dt n1 q-crq n2 n1 vmb vbi vvn,
(23) doctrine (DIV2)
3144
Image 10
9544
and sinne abolished, which cannot be done any way, but by the blood of Christ, which was powred out, as a sacrifice for sinne.
and sin abolished, which cannot be done any Way, but by the blood of christ, which was poured out, as a sacrifice for sin.
cc n1 vvn, r-crq vmbx vbb vdn d n1, cc-acp p-acp dt n1 pp-f np1, r-crq vbds vvn av, c-acp dt n1 p-acp n1.
(23) doctrine (DIV2)
3144
Image 10
9545
Now, vnto the right application of this medicine, foure things are requisite. First, the light of knowledge. Secondly, the washing of regeneration. Thirdly, the assurance of Faith. Fourthly, the warmth of loue.
Now, unto the right application of this medicine, foure things Are requisite. First, the Light of knowledge. Secondly, the washing of regeneration. Thirdly, the assurance of Faith. Fourthly, the warmth of love.
av, p-acp dt j-jn n1 pp-f d n1, crd n2 vbr j. ord, dt n1 pp-f n1. ord, dt n-vvg pp-f n1. ord, dt n1 pp-f n1. ord, dt n1 pp-f n1.
(23) doctrine (DIV2)
3145
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9546
First, knowledge a man must haue both Legall and Euangelicall.
First, knowledge a man must have both Legal and Evangelical.
ord, n1 dt n1 vmb vhi d j cc np1.
(23) doctrine (DIV2)
3145
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9547
For they must knowe by the Law, what sinnes lie vpon the Conscience, and trouble it,
For they must know by the Law, what Sins lie upon the Conscience, and trouble it,
p-acp pns32 vmb vvi p-acp dt n1, r-crq n2 vvb p-acp dt n1, cc vvi pn31,
(23) doctrine (DIV2)
3145
Image 10
9548
and they must knowe by the Gospel, what a propitiation is made by Christ for sinnes.
and they must know by the Gospel, what a propitiation is made by christ for Sins.
cc pns32 vmb vvi p-acp dt n1, r-crq dt n1 vbz vvn p-acp np1 p-acp n2.
(23) doctrine (DIV2)
3145
Image 10
9549
And for the second, an euill Conscience will neuer bee gotten off, vnlesse our harts bee sprinkled,
And for the second, an evil Conscience will never be got off, unless our hearts be sprinkled,
cc p-acp dt ord, dt j-jn n1 vmb av-x vbi vvn a-acp, cs po12 n2 vbb vvn,
(23) doctrine (DIV2)
3145
Image 10
9550
and washed from the filth and power of the sinnes, which did lie vpon the Conscience, Heb. 10.22. 1. Tim. 1.5.
and washed from the filth and power of the Sins, which did lie upon the Conscience, Hebrew 10.22. 1. Tim. 1.5.
cc vvn p-acp dt n1 cc n1 pp-f dt n2, r-crq vdd vvi p-acp dt n1, np1 crd. crd np1 crd.
(23) doctrine (DIV2)
3145
Image 10
9551
Now vnto such remouing of such sinnes from the hart, two things are requisite:
Now unto such removing of such Sins from the heart, two things Are requisite:
av p-acp d n-vvg pp-f d n2 p-acp dt n1, crd n2 vbr j:
(23) doctrine (DIV2)
3145
Image 10
9552
First, that by particular confession wee doe, as it were, scratch off the filth of those sinnes that foule the heart, and trouble the Conscience.
First, that by particular Confessi we do, as it were, scratch off the filth of those Sins that foul the heart, and trouble the Conscience.
ord, cst p-acp j n1 pns12 vdb, c-acp pn31 vbdr, vvb a-acp dt n1 pp-f d n2 cst av-j dt n1, cc vvi dt n1.
(23) doctrine (DIV2)
3145
Image 10
9553
Secondly, and then that wee wash our harts, and dayly rinse them with the teares of true repentance and humiliation before God for those sinnes.
Secondly, and then that we wash our hearts, and daily rinse them with the tears of true Repentance and humiliation before God for those Sins.
ord, cc av cst pns12 vvb po12 n2, cc av-j vvi pno32 p-acp dt n2 pp-f j n1 cc n1 p-acp np1 p-acp d n2.
(23) doctrine (DIV2)
3145
Image 10
9554
Thirdly, assurance of faith is necessary to the cure of an ill Conscience, because faith is the hand, that laies on the medicine.
Thirdly, assurance of faith is necessary to the cure of an ill Conscience, Because faith is the hand, that lays on the medicine.
ord, n1 pp-f n1 vbz j p-acp dt n1 pp-f dt j-jn n1, c-acp n1 vbz dt n1, cst vvz p-acp dt n1.
(23) doctrine (DIV2)
3145
Image 10
9555
A man must apply the sufferings of Christ to himselfe, and beleeue that Christ did satisfy for those sinnes that lie vpon the conscience,
A man must apply the sufferings of christ to himself, and believe that christ did satisfy for those Sins that lie upon the conscience,
dt n1 vmb vvi dt n2 pp-f np1 p-acp px31, cc vvb cst np1 vdd vvi p-acp d n2 cst vvb p-acp dt n1,
(23) doctrine (DIV2)
3145
Image 10
9556
and must accordingly all to besprinkle the conscience with that blood of Christ, and then of an euill Conscience, it will presently become good:
and must accordingly all to besprinkle the conscience with that blood of christ, and then of an evil Conscience, it will presently become good:
cc vmb av-vvg d pc-acp vvi dt n1 p-acp d n1 pp-f np1, cc av pp-f dt j-jn n1, pn31 vmb av-j vvi j:
(23) doctrine (DIV2)
3145
Image 10
9557
but men must looke to one thing, and that is that their faith be vnfayned. For Conscience will not be satisfied with the profession of faith:
but men must look to one thing, and that is that their faith be unfeigned. For Conscience will not be satisfied with the profession of faith:
cc-acp n2 vmb vvi p-acp crd n1, cc d vbz d po32 n1 vbb j. p-acp n1 vmb xx vbi vvn p-acp dt n1 pp-f n1:
(23) doctrine (DIV2)
3145
Image 10
9558
they must beleeue indeed, and with their harts, and with sound application of the promises of the Gospell concerning the bloud of Christ,
they must believe indeed, and with their hearts, and with found application of the promises of the Gospel Concerning the blood of christ,
pns32 vmb vvi av, cc p-acp po32 n2, cc p-acp j n1 pp-f dt n2 pp-f dt n1 vvg dt n1 pp-f np1,
(23) doctrine (DIV2)
3145
Image 10
9559
or else Conscience will not bee answered, Heb. 10.22. 1. Tim. 1.5. Fourthly, the heate of loue must bee added:
or Else Conscience will not be answered, Hebrew 10.22. 1. Tim. 1.5. Fourthly, the heat of love must be added:
cc av n1 vmb xx vbi vvn, np1 crd. crd np1 crd. ord, dt n1 pp-f n1 vmb vbi vvn:
(23) doctrine (DIV2)
3145
Image 10
9560
a man must so apply the blood of Christ, as that his owne blood bee heated in him, with affection both towards God, and Christ and Christians.
a man must so apply the blood of christ, as that his own blood be heated in him, with affection both towards God, and christ and Christians.
dt n1 vmb av vvi dt n1 pp-f np1, c-acp cst po31 d n1 vbb vvn p-acp pno31, p-acp n1 av-d p-acp np1, cc np1 cc np1.
(23) doctrine (DIV2)
3145
Image 10
9561
Christian loue doth put, as it were, naturall heat into the Conscience, and makes it (now receiuing life by faith) to bestir it selfe in all the works either of seruice to God,
Christian love does put, as it were, natural heat into the Conscience, and makes it (now receiving life by faith) to Bestir it self in all the works either of service to God,
np1 n1 vdz vvi, c-acp pn31 vbdr, j n1 p-acp dt n1, cc vvz pn31 (av vvg n1 p-acp n1) pc-acp vvi pn31 n1 p-acp d dt n2 d pp-f n1 p-acp np1,
(23) doctrine (DIV2)
3146
Image 10
9563
Knowledge bringing it light, Mortification making it cleane, Faith curing it, and putting life into it, by sprinkling it with the blood of Christ,
Knowledge bringing it Light, Mortification making it clean, Faith curing it, and putting life into it, by sprinkling it with the blood of christ,
n1 vvg pn31 n1, n1 vvg pn31 av-j, n1 vvg pn31, cc vvg n1 p-acp pn31, p-acp vvg pn31 p-acp dt n1 pp-f np1,
(23) doctrine (DIV2)
3146
Image 10
9564
and loue infusing or rather inflaming it with the heate of life.
and love infusing or rather Inflaming it with the heat of life.
cc n1 vvg cc av-c vvg pn31 p-acp dt n1 pp-f n1.
(23) doctrine (DIV2)
3146
Image 10
9565
All these things are requisite, though I stand not vpon the precise order of the working of euery one of these.
All these things Are requisite, though I stand not upon the precise order of the working of every one of these.
av-d d n2 vbr j, cs pns11 vvb xx p-acp dt j n1 pp-f dt n-vvg pp-f d crd pp-f d.
(23) doctrine (DIV2)
3146
Image 10
9566
Thus how conscience may bee made good.
Thus how conscience may be made good.
av c-crq n1 vmb vbi vvn j.
(23) doctrine (DIV2)
3147
Image 10
9567
Now I might adde a direction or two, how Conscience may doe her worke aright, that is, a good Conscience,
Now I might add a direction or two, how Conscience may do her work aright, that is, a good Conscience,
av pns11 vmd vvi dt n1 cc crd, c-crq n1 vmb vdi po31 n1 av, cst vbz, dt j n1,
(23) doctrine (DIV2)
3147
Image 10
9568
and not doe ill offices in the soule. Two things, I say, are of great vse for the guiding of a good Conscience.
and not do ill Offices in the soul. Two things, I say, Are of great use for the guiding of a good Conscience.
cc xx vdi j-jn n2 p-acp dt n1. crd n2, pns11 vvb, vbr pp-f j n1 p-acp dt n-vvg pp-f dt j n1.
(23) doctrine (DIV2)
3147
Image 10
9569
First, that in all her proceedings shee must follow the warrant of Gods word. First, that in all her proceedings she must follow the warrant of God's word.
ord, cst p-acp d po31 n2-vvg pns31 vmb vvi dt n1 pp-f npg1 n1.
(23) doctrine (DIV2)
3147
Image 10
9570
Secondly, that shee doe not mistake in iudging of particular actions, she must bee sufficiently informed about our Christian liberty:
Secondly, that she do not mistake in judging of particular actions, she must be sufficiently informed about our Christian liberty:
ord, cst pns31 vdb xx vvi p-acp vvg pp-f j n2, pns31 vmb vbi av-j vvn p-acp po12 np1 n1:
(23) doctrine (DIV2)
3147
Image 10
9571
For vnlesse the conscience discern, that we are freed from the malediction of the Law,
For unless the conscience discern, that we Are freed from the malediction of the Law,
c-acp cs dt n1 vvi, cst pns12 vbr vvn p-acp dt n1 pp-f dt n1,
(23) doctrine (DIV2)
3147
Image 10
9572
and from the rigorous perfection of obedience, and haue restored vnto vs a free vse of all things indifferent, and the like;
and from the rigorous perfection of Obedience, and have restored unto us a free use of all things indifferent, and the like;
cc p-acp dt j n1 pp-f n1, cc vhb vvn p-acp pno12 dt j n1 pp-f d n2 j, cc dt j;
(23) doctrine (DIV2)
3147
Image 10
9573
shee may bee ouer-busy and troublesome, disquieting the hart, and restrayning the ioyes should refresh and support a man.
she may be overbusy and troublesome, disquieting the heart, and restraining the Joys should refresh and support a man.
pns31 vmb vbi j cc j, vvg dt n1, cc vvg dt n2 vmd vvi cc vvi dt n1.
(23) doctrine (DIV2)
3147
Image 10
9574
Thus of the meanes, how Conscience may bee made good: the signes of a good cōscience follow.
Thus of the means, how Conscience may be made good: the Signs of a good conscience follow.
av pp-f dt n2, c-crq n1 vmb vbi vvn j: dt n2 pp-f dt j n1 vvi.
(23) doctrine (DIV2)
3148
Image 10
9575
First, by the opposition it makes against the remainders of sinne in the godly. First, by the opposition it makes against the remainders of sin in the godly.
ord, p-acp dt n1 pn31 vvz p-acp dt n2 pp-f n1 p-acp dt j.
(23) doctrine (DIV2)
3149
Image 10
9576
It maintains a constant combating against the law of the members, hauing at command the law of the minde.
It maintains a constant combating against the law of the members, having At command the law of the mind.
pn31 vvz dt j vvg p-acp dt n1 pp-f dt n2, vhg p-acp vvi dt n1 pp-f dt n1.
(23) doctrine (DIV2)
3149
Image 10
9577
It doth not onely resist grosse euils, but euen the most secret corruptions in the heart of man.
It does not only resist gross evils, but even the most secret corruptions in the heart of man.
pn31 vdz xx av-j vvi j n2-jn, cc-acp av-j dt av-ds j-jn n2 p-acp dt n1 pp-f n1.
(23) doctrine (DIV2)
3149
Image 10
9578
This, Paul discerned in himself, Rom. 7. of doing God seruice. Secondly, by the manner of exacting of obedience: for, a good Conscience,
This, Paul discerned in himself, Rom. 7. of doing God service. Secondly, by the manner of exacting of Obedience: for, a good Conscience,
np1, np1 vvn p-acp px31, np1 crd pp-f vdg n1 n1. ord, p-acp dt n1 pp-f vvg pp-f n1: c-acp, dt j n1,
(23) doctrine (DIV2)
3149
Image 10
9579
First, doth incline a man to doo good duties, not by compulsion;
First, does incline a man to do good duties, not by compulsion;
ord, vdz vvi dt n1 pc-acp vdi j n2, xx p-acp n1;
(23) doctrine (DIV2)
3151
Image 10
9580
but, a man shall finde, that he doth them by force of an internall principle in himself.
but, a man shall find, that he does them by force of an internal principle in himself.
cc-acp, dt n1 vmb vvi, cst pns31 vdz pno32 p-acp n1 pp-f dt j n1 p-acp px31.
(23) doctrine (DIV2)
3151
Image 10
9581
Secondly, it cannot abide dead works: a good Conscience abhorres all cold, and careless, or lukewarm, or counterfet seruing of God:
Secondly, it cannot abide dead works: a good Conscience abhors all cold, and careless, or lukewarm, or counterfeit serving of God:
ord, pn31 vmbx vvi j n2: dt j n1 vvz d n-jn, cc j, cc j, cc n-jn vvg pp-f np1:
(23) doctrine (DIV2)
3152
Image 10
9582
it puts life into all good duties: it exacteth attendance vpon God in doing them, Heb. 9.14.
it puts life into all good duties: it exacteth attendance upon God in doing them, Hebrew 9.14.
pn31 vvz n1 p-acp d j n2: pn31 vvz n1 p-acp np1 p-acp vdg pno32, np1 crd.
(23) doctrine (DIV2)
3152
Image 10
9583
Thirdly, it more respecteth GOD, than all the world, or the man himself;
Thirdly, it more respecteth GOD, than all the world, or the man himself;
ord, pn31 n1 vvz np1, cs d dt n1, cc dt n1 px31;
(23) doctrine (DIV2)
3153
Image 10
9584
and therefore wil compell a man to obey against profit, and pleasure, and liking of the world, 2. Cor. 1.12.
and Therefore will compel a man to obey against profit, and pleasure, and liking of the world, 2. Cor. 1.12.
cc av vmb vvi dt n1 pc-acp vvi p-acp n1, cc n1, cc vvg pp-f dt n1, crd np1 crd.
(23) doctrine (DIV2)
3153
Image 10
9585
Fourthly, it requires an vniuersall obedience:
Fourthly, it requires an universal Obedience:
ord, pn31 vvz dt j n1:
(23) doctrine (DIV2)
3154
Image 10
9630
for, they haue no power to command or punish Conscience;
for, they have no power to command or Punish Conscience;
c-acp, pns32 vhb dx n1 pc-acp vvi cc vvi n1;
(23) doctrine (DIV2)
3166
Image 10
9586
it would haue all God's commandements respected ▪ and therefore Paul saith, I desired in all things to liue honestly, Heb. 13.18.
it would have all God's Commandments respected ▪ and Therefore Paul Says, I desired in all things to live honestly, Hebrew 13.18.
pn31 vmd vhi d npg1 n2 vvn ▪ cc av np1 vvz, pns11 vvd p-acp d n2 pc-acp vvi av-j, np1 crd.
(23) doctrine (DIV2)
3154
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9587
The allowing of one sinne, shewes the deprauation of the Conscience, if it be a knowne sinne, and still tolerated.
The allowing of one sin, shows the depravation of the Conscience, if it be a known sin, and still tolerated.
dt vvg pp-f crd n1, vvz dt n1 pp-f dt n1, cs pn31 vbb dt j-vvn n1, cc av vvn.
(23) doctrine (DIV2)
3154
Image 10
9588
As one dead flie will spoyle a boxe of pretious oyntment; I say, one dead flie:
As one dead fly will spoil a box of precious ointment; I say, one dead fly:
p-acp crd j n1 vmb vvi dt n1 pp-f j n1; pns11 vvb, crd j n1:
(23) doctrine (DIV2)
3154
Image 10
9589
tho many liuing flies may light vpon a boxe of oyntment, and doe it no great hurt:
though many living flies may Light upon a box of ointment, and do it not great hurt:
cs d j-vvg n2 vmb vvi p-acp dt n1 pp-f n1, cc vdb pn31 xx j n1:
(23) doctrine (DIV2)
3154
Image 10
9590
So a godly man may haue many infirmities, and yet his Conscience bee sound:
So a godly man may have many infirmities, and yet his Conscience be found:
av dt j n1 vmb vhi d n2, cc av po31 n1 vbi j:
(23) doctrine (DIV2)
3154
Image 10
9591
but if ther be one corruption that liues and dies there, that is, such a corruption as is known and allowed,
but if there be one corruption that lives and die there, that is, such a corruption as is known and allowed,
cc-acp cs pc-acp vbb crd n1 cst vvz cc vvz a-acp, cst vbz, d dt n1 c-acp vbz vvn cc vvn,
(23) doctrine (DIV2)
3154
Image 10
9592
and doth by custome continue there, it will destroy the soundnesse of the best Conscience of the World,
and does by custom continue there, it will destroy the soundness of the best Conscience of the World,
cc vdz p-acp n1 vvi a-acp, pn31 vmb vvi dt n1 pp-f dt js n1 pp-f dt n1,
(23) doctrine (DIV2)
3154
Image 10
9593
and doth vsually argue a Conscience that is not good. Fiftly, a good Conscience doth require obedience alwayes:
and does usually argue a Conscience that is not good. Fifty, a good Conscience does require Obedience always:
cc vdz av-j vvi dt n1 cst vbz xx j. ord, dt j n1 vdz vvi n1 av:
(23) doctrine (DIV2)
3154
Image 10
9594
Thus Paul pleades, I haue serued God till this day. It doth not command for God by fits, but constantly, Act. 23.1.
Thus Paul pleads, I have served God till this day. It does not command for God by fits, but constantly, Act. 23.1.
av np1 vvz, pns11 vhb vvn np1 p-acp d n1. pn31 vdz xx vvi p-acp np1 p-acp n2, cc-acp av-j, n1 crd.
(23) doctrine (DIV2)
3155
Image 10
9595
A third signe is, that a good Conscience is alwaies toward God, it still desires to bee before God, it seekes God's presence, it reckons that day to be lost,
A third Signen is, that a good Conscience is always towards God, it still Desires to be before God, it seeks God's presence, it reckons that day to be lost,
dt ord n1 vbz, cst dt j n1 vbz av p-acp np1, pn31 av vvz pc-acp vbi p-acp np1, pn31 vvz npg1 n1, pn31 vvz d n1 pc-acp vbi vvn,
(23) doctrine (DIV2)
3156
Image 10
9596
and that it did not liue (as it were) when it found not the Lord,
and that it did not live (as it were) when it found not the Lord,
cc cst pn31 vdd xx vvi (c-acp pn31 vbdr) q-crq pn31 vvd xx dt n1,
(23) doctrine (DIV2)
3156
Image 10
9597
or had no fellowship or conuersation with God.
or had no fellowship or Conversation with God.
cc vhd dx n1 cc n1 p-acp np1.
(23) doctrine (DIV2)
3156
Image 10
9598
A good Conscience is like a good Angell, it is alwaies looking into the face of God, Act. 23.1. Thus of the signes.
A good Conscience is like a good Angel, it is always looking into the face of God, Act. 23.1. Thus of the Signs.
dt j n1 vbz av-j dt j n1, pn31 vbz av vvg p-acp dt n1 pp-f np1, n1 crd. av pp-f dt n2.
(23) doctrine (DIV2)
3156
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The benefits of a good Conscience are many and great: for, First, it is the best companion a man hath all the dayes of his life:
The benefits of a good Conscience Are many and great: for, First, it is the best Companion a man hath all the days of his life:
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(23) doctrine (DIV2)
3158
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It is euer with him, and speakes good vnto him, and comforts him. A man that hath no company, needes not be alone;
It is ever with him, and speaks good unto him, and comforts him. A man that hath no company, needs not be alone;
pn31 vbz av p-acp pno31, cc vvz j p-acp pno31, cc vvz pno31. dt n1 cst vhz dx n1, av xx vbi j;
(23) doctrine (DIV2)
3159
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for, hee may conuerse, with much delight, with his owne Conscience, and it is the surest friend a man can haue:
for, he may converse, with much delight, with his own Conscience, and it is the Surest friend a man can have:
p-acp, pns31 vmb vvi, p-acp d n1, p-acp po31 d n1, cc pn31 vbz dt js n1 dt n1 vmb vhi:
(23) doctrine (DIV2)
3159
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For, it will neither hurt him by flattery, nor forsake him for any carnall respects,
For, it will neither hurt him by flattery, nor forsake him for any carnal respects,
c-acp, pn31 vmb av-dx vvi pno31 p-acp n1, ccx vvi pno31 p-acp d j n2,
(23) doctrine (DIV2)
3159
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and being an internall agent, is out of the watch of all outward hindrances, and is alwaies a messenger of good things to a man,
and being an internal agent, is out of the watch of all outward hindrances, and is always a Messenger of good things to a man,
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(23) doctrine (DIV2)
3159
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and fits him, and fills him with peace, that passeth all the vnderstanding of all men that want a good Conscience.
and fits him, and fills him with peace, that passes all the understanding of all men that want a good Conscience.
cc vvz pno31, cc vvz pno31 p-acp n1, cst vvz d dt n1 pp-f d n2 cst vvb dt j n1.
(23) doctrine (DIV2)
3159
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Secondly, it giues a man assurance of the best treasures; it makes a man certaine of his saluation:
Secondly, it gives a man assurance of the best treasures; it makes a man certain of his salvation:
ord, pn31 vvz dt n1 n1 pp-f dt js n2; pn31 vvz dt n1 j pp-f po31 n1:
(23) doctrine (DIV2)
3160
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For, a good Conscience will not bee quiet, till it know the loue of God, and the promises of grace in Christ;
For, a good Conscience will not be quiet, till it know the love of God, and the promises of grace in christ;
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(23) doctrine (DIV2)
3160
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and the assurance that conscience giues, is a better assurance than any man can haue for his lands,
and the assurance that conscience gives, is a better assurance than any man can have for his Lands,
cc dt n1 cst n1 vvz, vbz dt jc n1 cs d n1 vmb vhi p-acp po31 n2,
(23) doctrine (DIV2)
3160
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or any estate on Earth, because it is so highly honoured, that God's owne Spirit doth not disdaine at any time to witnesse with it,
or any estate on Earth, Because it is so highly honoured, that God's own Spirit does not disdain At any time to witness with it,
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(23) doctrine (DIV2)
3160
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and to it, Rom. 8.15, 16.
and to it, Rom. 8.15, 16.
cc p-acp pn31, np1 crd, crd
(23) doctrine (DIV2)
3160
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Thirdly, by reason of that new acquaintance and affinity it hath with the holy Ghost, it brings vs into a familiar friendship with God,
Thirdly, by reason of that new acquaintance and affinity it hath with the holy Ghost, it brings us into a familiar friendship with God,
ord, p-acp n1 pp-f cst j n1 cc n1 pn31 vhz p-acp dt j n1, pn31 vvz pno12 p-acp dt j-jn n1 p-acp np1,
(23) doctrine (DIV2)
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as being an immediat Agent with the holy Ghost in all things that concerne vs; for God's Spirit treates with the Conscience, and the Conscience treates with the Soule.
as being an immediate Agent with the holy Ghost in all things that concern us; for God's Spirit treats with the Conscience, and the Conscience treats with the Soul.
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(23) doctrine (DIV2)
3161
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Fourthly, it is a continuall bulwarke against the Diuel, and all his fiery darts, whether he tempt vs to sinne, or to feare and doubting:
Fourthly, it is a continual bulwark against the devil, and all his fiery darts, whither he tempt us to sin, or to Fear and doubting:
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(23) doctrine (DIV2)
3162
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For, so soone as the temptation is cast in;
For, so soon as the temptation is cast in;
c-acp, av av c-acp dt n1 vbz vvn p-acp;
(23) doctrine (DIV2)
3162
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a good Conscience, by her reasoning, presently throwes it out, reseruing principles both of precept and promise, alwaies in a readinesse to that end:
a good Conscience, by her reasoning, presently throws it out, reserving principles both of precept and promise, always in a readiness to that end:
dt j n1, p-acp po31 n-vvg, av-j vvz pn31 av, vvg n2 d pp-f n1 cc n1, av p-acp dt n1 p-acp d n1:
(23) doctrine (DIV2)
3162
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so as, by contrarious reasoning within vs, it both hinders vs from yeelding to sin, and supports vs against all doubts and feares, Prou. 28.1.
so as, by contrarious reasoning within us, it both hinders us from yielding to since, and supports us against all doubts and fears, Prou. 28.1.
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(23) doctrine (DIV2)
3162
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Fiftly, against all afflictions, and disgraces, and reproches of the World, a good Conscience still comforts a man,
Fifty, against all afflictions, and disgraces, and Reproaches of the World, a good Conscience still comforts a man,
ord, p-acp d n2, cc n2, cc n2 pp-f dt n1, dt j n1 av vvz dt n1,
(23) doctrine (DIV2)
3163
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and makes him reioyce by the force of the testimony thereof, 2. Cor. 1.12. So as it is most true, that A good Conscience is a continuall Feast:
and makes him rejoice by the force of the testimony thereof, 2. Cor. 1.12. So as it is most true, that A good Conscience is a continual Feast:
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(23) doctrine (DIV2)
3163
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he neuer fares ill, that hath a good Conscience, Psalm 7.8. Pro. Acts 24.16. Rom. 9.10.
he never fares ill, that hath a good Conscience, Psalm 7.8. Pro Acts 24.16. Rom. 9.10.
pns31 av-x vvz j-jn, cst vhz dt j n1, n1 crd. np1 np1 crd. np1 crd.
(23) doctrine (DIV2)
3163
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Sixtly, and the greater is the comfort of a good Conscience, because it will comfort vs,
Sixty, and the greater is the Comfort of a good Conscience, Because it will Comfort us,
ord, cc dt jc vbz dt n1 pp-f dt j n1, c-acp pn31 vmb vvi pno12,
(23) doctrine (DIV2)
3164
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and stand by vs and for vs, when all other comforts faile. It will neuer leaue vs in sicknes, or in death;
and stand by us and for us, when all other comforts fail. It will never leave us in sickness, or in death;
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(23) doctrine (DIV2)
3164
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and so is better than a thousand friends, or wiues, or children:
and so is better than a thousand Friends, or wives, or children:
cc av vbz jc cs dt crd n2, cc n2, cc n2:
(23) doctrine (DIV2)
3164
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yea, it will go with vs to the Iudgement-Seat of Christ, with this assurance, that as a good Conscience speaks to vs now,
yea, it will go with us to the Iudgement-Seat of christ, with this assurance, that as a good Conscience speaks to us now,
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(23) doctrine (DIV2)
3164
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so will Christ speak to vs at that Day, Rom. 2.16. Thus of the sorts or kindes of Consciences.
so will christ speak to us At that Day, Rom. 2.16. Thus of the sorts or Kinds of Consciences.
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(23) doctrine (DIV2)
3164
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The last point is about the bond of Conscience, what it is that can binde a mans Conscience:
The last point is about the bound of Conscience, what it is that can bind a men Conscience:
dt ord n1 vbz p-acp dt n1 pp-f n1, r-crq pn31 vbz cst vmb vvi dt ng1 n1:
(23) doctrine (DIV2)
3166
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and the doubt ariseth from this and other Texts, because heer a seruant is bound in Conscience, to submit himself to a froward master, both to his command, and to his punishments;
and the doubt arises from this and other Texts, Because her a servant is bound in Conscience, to submit himself to a froward master, both to his command, and to his punishments;
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(23) doctrine (DIV2)
3166
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and other Scriptures speak of his obedience to Superiours, for Conscience sake.
and other Scriptures speak of his Obedience to Superiors, for Conscience sake.
cc j-jn n2 vvb pp-f po31 n1 p-acp n2-jn, p-acp n1 n1.
(23) doctrine (DIV2)
3166
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For answer heerunto, wee must knowe, that God and his Law haue power simply and absolutely to binde Conscience, that is, to vrge it to require obedience of a man,
For answer hereunto, we must know, that God and his Law have power simply and absolutely to bind Conscience, that is, to urge it to require Obedience of a man,
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(23) doctrine (DIV2)
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or to accuse if he obey not, or to excuse if he obey.
or to accuse if he obey not, or to excuse if he obey.
cc pc-acp vvi cs pns31 vvb xx, cc pc-acp vvi cs pns31 vvb.
(23) doctrine (DIV2)
3166
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but that which ties Conscience to submit vnto them, is the commandement of God in his Word, in this and such like places.
but that which ties Conscience to submit unto them, is the Commandment of God in his Word, in this and such like places.
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(23) doctrine (DIV2)
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And therefore hence wee may learn the difference between the power of mens lawes, and the power of GOD's Word;
And Therefore hence we may Learn the difference between the power of men's laws, and the power of GOD's Word;
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(23) doctrine (DIV2)
3166
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which difference will further appeare distinctly in many things. First, men may make many lawes, either ecclesiasticall or ciuill, which binde not at all,
which difference will further appear distinctly in many things. First, men may make many laws, either ecclesiastical or civil, which bind not At all,
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(23) doctrine (DIV2)
3166
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yea, which wee are bound not to keep; as, if they command a thing contrary to the Word of God:
yea, which we Are bound not to keep; as, if they command a thing contrary to the Word of God:
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(23) doctrine (DIV2)
3167
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and in that case it is better to obey God than men, and Conscience is first bound to God, Acts 5. Dan. 3. Now, all God's Lawes binde.
and in that case it is better to obey God than men, and Conscience is First bound to God, Acts 5. Dan. 3. Now, all God's Laws bind.
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(23) doctrine (DIV2)
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Secondly, if such as are next aboue vs in authority, command vs any thing contrary to the lawes of the supreme Magistrate, to whom they and wee are bound;
Secondly, if such as Are next above us in Authority, command us any thing contrary to the laws of the supreme Magistrate, to whom they and we Are bound;
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(23) doctrine (DIV2)
3168
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we are not tied to obey. Thirdly, mens lawes can onely binde vs to outward working or suffering;
we Are not tied to obey. Thirdly, men's laws can only bind us to outward working or suffering;
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(23) doctrine (DIV2)
3168
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they cannot make laws, or inflict punishment vpon the hearts or mindes of men: whereas God's Lawes enioyne obedience vpon the inward man, as well as the outward;
they cannot make laws, or inflict punishment upon the hearts or minds of men: whereas God's Laws enjoin Obedience upon the inward man, as well as the outward;
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(23) doctrine (DIV2)
3169
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and eternall punishment, as well as temporary.
and Eternal punishment, as well as temporary.
cc j n1, c-acp av c-acp j.
(23) doctrine (DIV2)
3169
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Fourthly, the best laws of men, where they bind most, binde not by any immediate power of their owne,
Fourthly, the best laws of men, where they bind most, bind not by any immediate power of their own,
ord, dt js n2 pp-f n2, c-crq pns32 vvb av-ds, vvb xx p-acp d j n1 pp-f po32 d,
(23) doctrine (DIV2)
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but by fear of God's Word, that enioyns vs to obey their lawfull authority.
but by Fear of God's Word, that enjoins us to obey their lawful Authority.
cc-acp p-acp n1 pp-f npg1 n1, cst vvz pno12 pc-acp vvi po32 j n1.
(23) doctrine (DIV2)
3170
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Fiftly, mens lawes euer binde with limitation, that is, with respect of the end of the law,
Fifty, men's laws ever bind with limitation, that is, with respect of the end of the law,
ord, ng2 n2 av vvi p-acp n1, cst vbz, p-acp n1 pp-f dt n1 pp-f dt n1,
(23) doctrine (DIV2)
3171
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and the person of the law-maker, and the offense of others:
and the person of the lawmaker, and the offence of Others:
cc dt n1 pp-f dt n1, cc dt n1 pp-f n2-jn:
(23) doctrine (DIV2)
3171
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and heerupon Diuines say, If mens lawes be omitted, so as the end of the lawes be not hindred, that is, that the Common-wealth be not damnified, or other particular ends crossed;
and hereupon Divines say, If men's laws be omitted, so as the end of the laws be not hindered, that is, that the Commonwealth be not damnified, or other particular ends crossed;
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(23) doctrine (DIV2)
3171
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or offense be not giuen, as much as in vs lieth; or the Law-giuer bee not despised or contemned;
or offence be not given, as much as in us lies; or the Lawgiver be not despised or contemned;
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(23) doctrine (DIV2)
3171
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the Conscience may not accuse a man of sinne. Sixtly, some Lawes of men are meerely penall;
the Conscience may not accuse a man of sin. Sixty, Some Laws of men Are merely penal;
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(23) doctrine (DIV2)
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note, that I say, meerely penall, that is, they are made about matters of lesse importance,
note, that I say, merely penal, that is, they Are made about matters of less importance,
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(23) doctrine (DIV2)
3172
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and not vttered precisely in commanding tearmes, or so vttered, that the Common-wealth is accounted by the Lawgiuer to bee sufficiently prouided for, if the penalty bee inflicted.
and not uttered precisely in commanding terms, or so uttered, that the Commonwealth is accounted by the Lawgiver to be sufficiently provided for, if the penalty be inflicted.
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(23) doctrine (DIV2)
3172
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Now, hee that is ready to pay the fine, or the penalty, and doth not transgresse,
Now, he that is ready to pay the fine, or the penalty, and does not transgress,
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(23) doctrine (DIV2)
3172
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but in some case of necessary respect, hee is not to bee charged with sinne before God.
but in Some case of necessary respect, he is not to be charged with sin before God.
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(23) doctrine (DIV2)
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And thus of Conscience, and of the laying downe of the first reason. The auouching of it followes in verse 20.
And thus of Conscience, and of the laying down of the First reason. The avouching of it follows in verse 20.
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(23) doctrine (DIV2)
3173
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Verse 20. Verse 20.
n1 crd
(24) doctrine (DIV2)
3174
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For what glory is it, if when you bee buffeted for your faults, you shall take it patiently? But if when you doe well,
For what glory is it, if when you be buffeted for your Faults, you shall take it patiently? But if when you do well,
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(24) doctrine (DIV2)
3175
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and suffer for it, you take it patiently, this is acceptable with God. WHere the Apostle makes it good, that the best praise is, to suffer wrongfully.
and suffer for it, you take it patiently, this is acceptable with God. WHere the Apostle makes it good, that the best praise is, to suffer wrongfully.
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(24) doctrine (DIV2)
3175
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First, by affirming that it is no true glory for a man to suffer for his faults, and endure it.
First, by affirming that it is no true glory for a man to suffer for his Faults, and endure it.
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(24) doctrine (DIV2)
3176
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Secondly, by shewing that to suffer patiently for well doing, is a thing verie acceptable to God:
Secondly, by showing that to suffer patiently for well doing, is a thing very acceptable to God:
ord, p-acp vvg cst pc-acp vvi av-j p-acp av vdg, vbz dt n1 av j p-acp np1:
(24) doctrine (DIV2)
3176
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That it is no true glory for a man to suffer for his faults, that he endure it patiently, hee expresseth in these words:
That it is no true glory for a man to suffer for his Faults, that he endure it patiently, he Expresses in these words:
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(24) doctrine (DIV2)
3176
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What glory is it, if, when yee bee buffeted for your faults, you take it patiently? What glory is it, if, when ye be buffeted for your Faults, you take it patiently?
r-crq n1 vbz pn31, cs, c-crq pn22 vbi vvn p-acp po22 n2, pn22 vvb pn31 av-j?
(24) doctrine (DIV2)
3176
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Out of which words diuers doctrines may bee briefly noted.
Out of which words diverse doctrines may be briefly noted.
av pp-f r-crq n2 j n2 vmb vbi av-j vvn.
(24) doctrine (DIV2)
3177
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Doct. 1. First, that men of all sorts doe naturally affect glory, or praise, or reputation,Doct. 1. First, that men of all sorts do naturally affect glory, or praise, or reputation,
np1 crd ord, cst n2 pp-f d n2 vdb av-j vvi n1, cc n1, cc n1,
(24) doctrine (DIV2)
3178
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and are guided by it in their actions or sufferings, euen the meanest sort of men set before themselues something, which they glory in,
and Are guided by it in their actions or sufferings, even the Meanest sort of men Set before themselves something, which they glory in,
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(24) doctrine (DIV2)
3178
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and according to which they order themselues, as heere seruants, euen of the worst sort too,
and according to which they order themselves, as Here Servants, even of the worst sort too,
cc vvg p-acp r-crq pns32 vvb px32, c-acp av n2, av pp-f dt js n1 av,
(24) doctrine (DIV2)
3178
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yea, such as are faulty, & so disliked, and corrected, yet will not be without something to glory in:
yea, such as Are faulty, & so disliked, and corrected, yet will not be without something to glory in:
uh, d c-acp vbr j, cc av vvd, cc vvn, av vmb xx vbi p-acp pi p-acp n1 p-acp:
(24) doctrine (DIV2)
3178
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and that is, as is heer supposed to be, their patience in abiding blowes.
and that is, as is her supposed to be, their patience in abiding blows.
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And this ariseth in man, partly out of corruption of nature and pride, that seekes to couer their faults with some thing they account to bee of praise,
And this arises in man, partly out of corruption of nature and pride, that seeks to cover their Faults with Some thing they account to be of praise,
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and partly out of the force of some remainder of goodnes in their natures, that are not destitute of all desire of vertuous actions.
and partly out of the force of Some remainder of Goodness in their nature's, that Are not destitute of all desire of virtuous actions.
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Which may serue for vse to all men in their carriage one towards another, to auoid, Which may serve for use to all men in their carriage one towards Another, to avoid,
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as much as may be, the dishonouring and disgracing one of another: for no person is so meane, but hee findes himselfe stung by disgrace.
as much as may be, the Dishonoring and disgracing one of Another: for no person is so mean, but he finds himself stung by disgrace.
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And it may teach superiours to vse praise and glory, as a meanes to prouoke and excite inferiours to obedience and care,
And it may teach superiors to use praise and glory, as a means to provoke and excite inferiors to Obedience and care,
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as being a motiue, that will work vniuersally vpon all natures. Doct. 2. Vsually men account that to bee glory, which is not:
as being a motive, that will work universally upon all nature's. Doct. 2. Usually men account that to be glory, which is not:
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vainglory is taken for true glory by most men: thus men mistake that place, Their glory.
vainglory is taken for true glory by most men: thus men mistake that place, Their glory.
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In Idols and pictures, Hosh. 10.5. In Epicurisme and shamefull lusts, Phil. 3.19. In the increase of meanes and power to sinne, Hosh. 4.6, 7. In the gifts, and power of other men, 1. Cor. 3.21.
In Idols and pictures, Hush 10.5. In Epicurism and shameful Lustiest, Philip 3.19. In the increase of means and power to sin, Hush 4.6, 7. In the Gifts, and power of other men, 1. Cor. 3.21.
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In Ruffian like pride, or vaine and strange apparrell, 1. Cor. 11.14. 1. Pet. 3.5. 1. Tim. 2.9, 10. In mischiefe and malicious practices against the godly, Psal. 52.1. and 94.4. In fraudulent bargaines, Pro. 20.23. In a mans owne gifts of nature, as wit, strength, memory, &c. Ierem. 9.23. In the common graces of Religion, as knowledge, zeale, &c. Rom. 2.27. 1. Cor. 4.7. In the praise sought and giuen by himselfe, Iohn 7.10. and 8.54. 2. Cor. 10.18. In the merit of his owne workes, Rom. 4.2. In the praise of men more then of God.
In Ruffian like pride, or vain and strange apparel, 1. Cor. 11.14. 1. Pet. 3.5. 1. Tim. 2.9, 10. In mischief and malicious practices against the godly, Psalm 52.1. and 94.4. In fraudulent bargains, Pro 20.23. In a men own Gifts of nature, as wit, strength, memory, etc. Jeremiah 9.23. In the Common graces of Religion, as knowledge, zeal, etc. Rom. 2.27. 1. Cor. 4.7. In the praise sought and given by himself, John 7.10. and 8.54. 2. Cor. 10.18. In the merit of his own works, Rom. 4.2. In the praise of men more then of God.
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In strife, contention, and prouocation of others, Iam. 3.14. Gal. 5.26. Phil. 2.3. In the falles of other men, that are diuided from them in iudgement, 1. Cor. 5.6. In earthly things, as houses, riches, beauty, honour, pleasures, &c. 1. Pet. 1.24. Esay. 48.16. In strife, contention, and provocation of Others, Iam. 3.14. Gal. 5.26. Philip 2.3. In the falls of other men, that Are divided from them in judgement, 1. Cor. 5.6. In earthly things, as houses, riches, beauty, honour, pleasures, etc. 1. Pet. 1.24. Isaiah. 48.16.
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So heere some men account it their glory to suffer patiently, though they bee guilty and haue deserued all they suffer.
So Here Some men account it their glory to suffer patiently, though they be guilty and have deserved all they suffer.
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And therefore wee should bee warned, and directed in studying that which is true glory, and if any aske what were indeed glorious:
And Therefore we should be warned, and directed in studying that which is true glory, and if any ask what were indeed glorious:
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I answer, that spirituall riches are the best glory, and therefore our soules are called our glory by an excellency, Psal. 3.4. The best glory is within, Psal. 45.14.
I answer, that spiritual riches Are the best glory, and Therefore our Souls Are called our glory by an excellency, Psalm 3.4. The best glory is within, Psalm 45.14.
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And in particular, it is true glory, To bee righteous and mercifull, Prou. 21.21. To bee humble and feare God, Pro. 22.4. To knowe God, Ierem. 9.23. To liue so sincerely, as wee may haue the testimony of a good conscience, 2. Cor. 1.12. To bee exalted of God to the priuiledges, and hope of his children, Iam. 1.9. To haue interest in the crosse of CHRIST, Gal. 6.14.
And in particular, it is true glory, To be righteous and merciful, Prou. 21.21. To be humble and Fear God, Pro 22.4. To know God, Jeremiah 9.23. To live so sincerely, as we may have the testimony of a good conscience, 2. Cor. 1.12. To be exalted of God to the privileges, and hope of his children, Iam. 1.9. To have Interest in the cross of CHRIST, Gal. 6.14.
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To bee abased, and truly humbled for our sins, Iames 1. verse 9. To abound in labours, and sufferings for the Gospel, 2. Cor. 11. and 22.12.
To be abased, and truly humbled for our Sins, James 1. verse 9. To abound in labours, and sufferings for the Gospel, 2. Cor. 11. and 22.12.
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To defer, anger and passe by a trespasse, Prouerbs Chap. 19. verse 11. To suffer without fainting for Religion, Eph. Chap. 3. verse 13.
To defer, anger and pass by a trespass, Proverbs Chap. 19. verse 11. To suffer without fainting for Religion, Ephesians Chap. 3. verse 13.
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So heere, to doe well, and suffer for it, and endure it patiently, this is a glory with God. NONLATINALPHABET. Sinning. ]
So Here, to do well, and suffer for it, and endure it patiently, this is a glory with God.. Sinning. ]
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Doct. 3. The words may bee rendred 〈 ◊ 〉:Doct. 3. The words may be rendered 〈 ◊ 〉:
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What glory is it, if sinning and buffeted, ye• ••ke it patiently? The word rendered Sinning, signifies properly to erre from the way, or misse the mark:
What glory is it, if sinning and buffeted, ye• ••ke it patiently? The word rendered Sinning, signifies properly to err from the Way, or miss the mark:
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and so it shewes vs the nature of sin, which swarueth from the direction of Gods Word, that agreeth not to the way there appointed.
and so it shows us the nature of since, which swerveth from the direction of God's Word, that agreeth not to the Way there appointed.
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Where God hath appointed a way, not to walk in it, or to goe besides it, is sinne:
Where God hath appointed a Way, not to walk in it, or to go beside it, is sin:
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and they are to be reckoned indifferent, and there are a world of such things. Doct. 4. Wee may further note from the word sinning, that where seruants displease, disobey,
and they Are to be reckoned indifferent, and there Are a world of such things. Doct. 4. we may further note from the word sinning, that where Servants displease, disobey,
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and vex their Masters, and will not doe as they are bidden, they sinne:
and vex their Masters, and will not do as they Are bidden, they sin:
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The holy Ghost vseth the same word, to censure the fault of a seruant towards his Master, which is vsed to censure the fault of any man towards God.
The holy Ghost uses the same word, to censure the fault of a servant towards his Master, which is used to censure the fault of any man towards God.
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Doct. 5. Seruants, that will not bee corrected by words, may bee corrected by blowes, they may bee buffeted, Pro. 29.17, 19. Doct. 6. Men many times inflict shamefull and sudden punishments for trespasses against them: as heere; they buffet their seruants.Doct. 5. Servants, that will not be corrected by words, may be corrected by blows, they may be buffeted, Pro 29.17, 19. Doct. 6. Men many times inflict shameful and sudden punishments for Trespasses against them: as Here; they buffet their Servants.
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And therefore how iust is it, if God for sinnes against him powre out exquisite shame and confusion vpon wicked men that are impenitent?
And Therefore how just is it, if God for Sins against him pour out exquisite shame and confusion upon wicked men that Are impenitent?
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Doct. 7. To suffer for our faults, and not take it patiently, is a detestable and hatefull vice in the iudgement of all sorts of men.Doct. 7. To suffer for our Faults, and not take it patiently, is a detestable and hateful vice in the judgement of all sorts of men.
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Doct. 8. It is no true glory to bee patient, when a man suffers for his faults;Doct. 8. It is no true glory to be patient, when a man suffers for his Faults;
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not but that patience is a dutie, and praise-worthy in all sufferings: but it is no glory comparatiuely with theirs, that suffer and are not faulty:
not but that patience is a duty, and praiseworthy in all sufferings: but it is no glory comparatively with theirs, that suffer and Are not faulty:
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and besides, it is no glory at all, so long as the fault is not repented of, while it remaines a fault:
and beside, it is no glory At all, so long as the fault is not repented of, while it remains a fault:
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And so it doth, whilst men doe not iudge themselues for it, and reforme it, it is no true praise to endure punishments.
And so it does, while men do not judge themselves for it, and reform it, it is no true praise to endure punishments.
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For patience ariseth either out of a naturall defect of sence or iudgement, or else it is forced by feare of men, or is directed to vain ends,
For patience arises either out of a natural defect of sense or judgement, or Else it is forced by Fear of men, or is directed to vain ends,
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as the applauses of men, or the extenuating or hiding of their faults, or the like.
as the applauses of men, or the extenuating or hiding of their Faults, or the like.
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Thus of the first part of the verse: out of the latter part diuers things may bee also obserued, &c. Doct. 1. Such is this euill world, that a man may suffer euill for doing well.
Thus of the First part of the verse: out of the latter part diverse things may be also observed, etc. Doct. 1. Such is this evil world, that a man may suffer evil for doing well.
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Doct. 2. Wee must not be weary of well doing, though wee suffer for it.Doct. 2. we must not be weary of well doing, though we suffer for it.
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Doct. 3. To suffer for weldoing, may befall any sort of men, as heere it is supposed to bee the case of seruants.Doct. 3. To suffer for welldoing, may befall any sort of men, as Here it is supposed to be the case of Servants.
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Doct. 4. It is by accident, and not from the nature of weldoing, or any necessity that is absolute, that men suffer for weldoing:Doct. 4. It is by accident, and not from the nature of welldoing, or any necessity that is absolute, that men suffer for welldoing:
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It doth not necessarily follow, that men must suffer alwaies, or all sorts of men, for goodnes: It may befall them;
It does not necessarily follow, that men must suffer always, or all sorts of men, for Goodness: It may befall them;
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it doth not follow, that it must befall them: and therfore the Apostle faith, If you suffer.
it does not follow, that it must befall them: and Therefore the Apostle faith, If you suffer.
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Doct. 5. To suffer for weldoing patiently, is wonderfull glorious, and acceptable before God.Doct. 5. To suffer for welldoing patiently, is wonderful glorious, and acceptable before God.
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Doct. 6. Many things may bee gracious with men, that are no whit regarded with God.Doct. 6. Many things may be gracious with men, that Are no whit regarded with God.
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Doct. 7. To suffer for weldoing, when it is not patiently taken, is not thank-worthy with GOD:Doct. 7. To suffer for welldoing, when it is not patiently taken, is not thankworthy with GOD:
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though the cause men suffer for, be good, yet they lose their praise, when they vse ill meanes to bee deliuered, or carry themselues impatiently.
though the cause men suffer for, be good, yet they loose their praise, when they use ill means to be Delivered, or carry themselves impatiently.
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Doct. 8. To know that God fauours vs, or accepts of what wee doe, will make a man endure strange things;Doct. 8. To know that God favours us, or accepts of what we do, will make a man endure strange things;
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as heere seruants, that were vsed many times little better then beasts, yet endure it, because it is at all times acceptable to God.
as Here Servants, that were used many times little better then beasts, yet endure it, Because it is At all times acceptable to God.
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Doct. 9. Lastly, it would heer be noted, that to suffer for any kinde of wel-doing, is acceptable before God:Doct. 9. Lastly, it would her be noted, that to suffer for any kind of welldoing, is acceptable before God:
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though a man doo not suffer for Religion, but for the duties of his particular Calling (as the case washeer) yet euery such suffering is gracious before God.
though a man do not suffer for Religion, but for the duties of his particular Calling (as the case washeer) yet every such suffering is gracious before God.
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Verse 21. For, heerunto yee are called:Verse 21. For, hereunto ye Are called:
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for, Christ also suffred for vs, leauing vs an example, that ye also should follow his steps.
for, christ also suffered for us, leaving us an Exampl, that you also should follow his steps.
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THus of the first reason taken from God's acceptation:
THus of the First reason taken from God's acceptation:
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the same reason followes in the beginning of this Verse, and that is taken from their calling:
the same reason follows in the beginning of this Verse, and that is taken from their calling:
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and for these words, For thereunto were yee called, the sense is, that vnto patient suffering for well-dooing, they were tied by their calling, if need did require.
and for these words, For thereunto were ye called, the sense is, that unto patient suffering for welldoing, they were tied by their calling, if need did require.
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Now, God calls men to suffering, diuerse waies. First, by his decree:
Now, God calls men to suffering, diverse ways. First, by his Decree:
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for, he hath heer destinated men to be made like to his Sonne, in suffering vniustly;
for, he hath her destinated men to be made like to his Son, in suffering unjustly;
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they were ordayned to afflictions, Rom. 8.29. 1. Thes. 3.3.
they were ordained to afflictions, Rom. 8.29. 1. Thebes 3.3.
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Secondly, by his Word or Law wee are called to it, because the Word of God doth require, that wee should take vp our crosse,
Secondly, by his Word or Law we Are called to it, Because the Word of God does require, that we should take up our cross,
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and suffer for the truth, as many Scriptures shew.
and suffer for the truth, as many Scriptures show.
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Thirdly, by the work of God's grace, when hee makes vs again new men in Iesus Christ:
Thirdly, by the work of God's grace, when he makes us again new men in Iesus christ:
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for, by the same calling that he calls vs to be Saints, he calls vs to suffer for sanctity;
for, by the same calling that he calls us to be Saints, he calls us to suffer for sanctity;
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and this seems to bee intended specially heer. Fourthly, God calls vs to suffer by his speciall gift:
and this seems to be intended specially her. Fourthly, God calls us to suffer by his special gift:
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for, as he hath giuen vs to beleeue, so hath he giuen vs to suffer for his sake.
for, as he hath given us to believe, so hath he given us to suffer for his sake.
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Now, God by euery gift doth really call vs to the execution and vse of it, when there is occasion.
Now, God by every gift does really call us to the execution and use of it, when there is occasion.
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Fiftly, Seruants and other Inferiours are called to suffer correction, though it should be vniust, euen by their particular Calling.
Fifty, Servants and other Inferiors Are called to suffer correction, though it should be unjust, even by their particular Calling.
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Sixtly, the coherence shewes, that the example of Christ, suffering vniustly, is a pattern that calls vs also to suffer,
Sixty, the coherence shows, that the Exampl of christ, suffering unjustly, is a pattern that calls us also to suffer,
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and so to walk in his steps. This last, and the third way of Calling, are especially meant in this place:
and so to walk in his steps. This last, and the third Way of Calling, Are especially meant in this place:
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and so from thence, diuerse things may be briefly noted by way of doctrine. For, of our effectual Calling I haue at large intreated both in the former chapter,
and so from thence, diverse things may be briefly noted by Way of Doctrine. For, of our effectual Calling I have At large entreated both in the former chapter,
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and the tenth verse of this chapter. First, all God's people or seruants become His by Calling:
and the tenth verse of this chapter. First, all God's people or Servants become His by Calling:
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it is the way by which God hires seruants, and makes a people to himself:
it is the Way by which God hires Servants, and makes a people to himself:
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for, by nature euen the Elect are not a people, but liue in darknes, dead in sinne, sensuall and carnall as other men;
for, by nature even the Elect Are not a people, but live in darkness, dead in sin, sensual and carnal as other men;
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and re-creation is such a link in the chain of saluation, as cannot be wanting, Rom. 8.30.
and recreation is such a link in the chain of salvation, as cannot be wanting, Rom. 8.30.
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And therefore men should labor to make their Calling sure, as euer they would haue comfort, that they are God's seruants or people.
And Therefore men should labour to make their Calling sure, as ever they would have Comfort, that they Are God's Servants or people.
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Secondly, God works great things many times without any great toile, or power of instruments; as heer, To conuert a man, is but to call him;
Secondly, God works great things many times without any great toil, or power of Instruments; as her, To convert a man, is but to call him;
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To make him liue, is but to bid him liue.
To make him live, is but to bid him live.
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Thus God can call vp generations of men out of the heap of dead and forlorn mankinde.
Thus God can call up generations of men out of the heap of dead and forlorn mankind.
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Thus the dead shall be raised at the last Day, by the voice of the Sonne of God:
Thus the dead shall be raised At the last Day, by the voice of the Son of God:
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which should teach vs to liue by faith in all estates, and rest vpon Gods power, by which wee are kept to saluation.
which should teach us to live by faith in all estates, and rest upon God's power, by which we Are kept to salvation.
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Thirdly, God's Calling accepts not the persons of men, it puts no difference: all are called alike, as to honour, so to labour and danger.
Thirdly, God's Calling accepts not the Persons of men, it puts no difference: all Are called alike, as to honour, so to labour and danger.
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The Apostle puts-in all Christians, by this Calling, to suffer, if need require, as well as seruants.
The Apostle puts-in all Christians, by this Calling, to suffer, if need require, as well as Servants.
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So with God there is neither circumcision nor vncircumcision, Iew nor Gentile, bond nor free: but all are one in Christ, Col. 3.11.
So with God there is neither circumcision nor uncircumcision, Iew nor Gentile, bound nor free: but all Are one in christ, Col. 3.11.
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Which should bee a maruellous comfort to Christians that are meaner than others in the world, to think on it, that God requireth as hard work of the richest, as hee doth of them;
Which should be a marvelous Comfort to Christians that Are meaner than Others in the world, to think on it, that God requires as hard work of the Richest, as he does of them;
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and makes as great account of a poor Christian, as of the mightiest Monarch. And it should teach Christians humility, and not to striue so much for precedency;
and makes as great account of a poor Christian, as of the Mightiest Monarch. And it should teach Christians humility, and not to strive so much for precedency;
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but rather, if men will excell others, it should be in seruice and sufferings. Fourthly, all men are not called:
but rather, if men will excel Others, it should be in service and sufferings. Fourthly, all men Are not called:
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hee saith heer, Yee are called ; as importing, that it was a speciall honour done to them.
he Says her, Ye Are called; as importing, that it was a special honour done to them.
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Many haue not the meanes of Calling; and many refuse their Calling, when they haue the means.
Many have not the means of Calling; and many refuse their Calling, when they have the means.
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Which shewes the wofull estates of worlds of men, or to whom the voyce of God by his Word in the Spirit comes not.
Which shows the woeful estates of world's of men, or to whom the voice of God by his Word in the Spirit comes not.
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Fiftly, the Calling of God doth propound conditions, vpon which his election in time doth depend:
Fifty, the Calling of God does propound conditions, upon which his election in time does depend:
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for, many are called, but few chosen vpon that Calling; and the reason is, because they yeelded not to the Conditions of their Calling.
for, many Are called, but few chosen upon that Calling; and the reason is, Because they yielded not to the Conditions of their Calling.
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God calls men to a new Couenant, and requires, first, •he beleef of all things promised on his part.
God calls men to a new Covenant, and requires, First, •he belief of all things promised on his part.
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Secondly, sanctify and holinesse of life: thus they are said to be Saints by Calling, 1. Cor. 1.1.
Secondly, sanctify and holiness of life: thus they Are said to be Saints by Calling, 1. Cor. 1.1.
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Thirdly, to suffer for well-doing, if there bee occasion: so heer.
Thirdly, to suffer for welldoing, if there be occasion: so her.
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Now, vpon the conscience and consent of the heart vnto these conditions, doth God make his choice, or acknowledge men:
Now, upon the conscience and consent of the heart unto these conditions, does God make his choice, or acknowledge men:
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and therefore heerby mens hearts must bee tried, or men must try their hearts and estates,
and Therefore hereby men's hearts must be tried, or men must try their hearts and estates,
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whether they be effectually called or no.
whither they be effectually called or no.
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Sixtly, men are bound to take notice of, and to learn and obey the will of GOD reuealed in his Word,
Sixty, men Are bound to take notice of, and to Learn and obey the will of GOD revealed in his Word,
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though it be hard to finde out: as heer the Apostle saith, They were called to suffer;
though it be hard to find out: as her the Apostle Says, They were called to suffer;
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which is a thing that is not easie to prooue by expresse Scripture, but must be found out,
which is a thing that is not easy to prove by express Scripture, but must be found out,
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as it lies enwrapped in consequences in diuers places of Scripture.
as it lies enwrapped in consequences in diverse places of Scripture.
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For, if the lawes of men binde and oblige vs to punishment, though we knowe them not,
For, if the laws of men bind and oblige us to punishment, though we know them not,
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because we ought to take notice of them; much more must we study the Lawes of God, though they be many in number,
Because we ought to take notice of them; much more must we study the Laws of God, though they be many in number,
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and hard to finde out without much labour and many helps. Seuenthly, our generall Calling doth binde vs to a carefull obseruation of our particular Calling:
and hard to find out without much labour and many helps. Seuenthly, our general Calling does bind us to a careful observation of our particular Calling:
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as heer, their Calling in Religion to be God's seruants, did bind them to look to their duty as mens seruants,
as her, their Calling in Religion to be God's Servants, did bind them to look to their duty as men's Servants,
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yea, and to be subiect to their corrections, though vniust. And therefore those Christians are farre out of the way, that neglect their particular Calling,
yea, and to be Subject to their corrections, though unjust. And Therefore those Christians Are Far out of the Way, that neglect their particular Calling,
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and the charge God hath deliuered them, vpon sentence of religion & their generall calling.
and the charge God hath Delivered them, upon sentence of Religion & their general calling.
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Eightthly, the main doctrine in them, or in the scope of them, is, that God calls his seruants, all of them, to suffer for the truth.
Eighthly, the main Doctrine in them, or in the scope of them, is, that God calls his Servants, all of them, to suffer for the truth.
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Hee shewes them heauen, and the saluation of their soules, and bestowes rich treasure vpon their hearts;
He shows them heaven, and the salvation of their Souls, and bestows rich treasure upon their hearts;
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but withall tells them, hee looks they should arme themselues with a resolution to suffer what may befall them for well-doing.
but withal tells them, he looks they should arm themselves with a resolution to suffer what may befall them for welldoing.
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Our Sauiour Christ told his Disciples plainly, that they must think of taking vp the Crosse daily,
Our Saviour christ told his Disciples plainly, that they must think of taking up the Cross daily,
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before they come to wearing of the Crown.
before they come to wearing of the Crown.
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And therefore they doo foolishly, that vndertake the profession of Religion, before they haue set down to cast what it will cost them. Thus of the second reason.
And Therefore they do foolishly, that undertake the profession of Religion, before they have Set down to cast what it will cost them. Thus of the second reason.
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The third reason is taken from the example of Christ, who suffred greater wrongs than can befall seruants,
The third reason is taken from the Exampl of christ, who suffered greater wrongs than can befall Servants,
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or any other sort of men:
or any other sort of men:
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and this doctrine of Christ's suffering, he handles at large from verse 21. to the end of the chapter.
and this Doctrine of Christ's suffering, he handles At large from verse 21. to the end of the chapter.
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Which doctrine of Christ's suffering is fitted partly to the case of seruants, and partly to the vse of all Christians.
Which Doctrine of Christ's suffering is fitted partly to the case of Servants, and partly to the use of all Christians.
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Concerning the Passion, fiue things are in all these verses noted. First, who suffred: Christ suffred, verse 21.
Concerning the Passion, fiue things Are in all these Verses noted. First, who suffered: christ suffered, verse 21.
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Secondly, the end of his suffering, viz. to leaue vs an example, &c. verse 21. Thirdly, the manner how he suffred, set out, 1. Negatiuely:
Secondly, the end of his suffering, viz. to leave us an Exampl, etc. verse 21. Thirdly, the manner how he suffered, Set out, 1. Negatively:
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and so he suffred, first, without sin, verse 22. secondly, without reuiling, verse 23. 2. Affirmatiuely:
and so he suffered, First, without since, verse 22. secondly, without reviling, verse 23. 2. Affirmatively:
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and so he commits himself to him that iudgeth righteously.
and so he commits himself to him that Judgeth righteously.
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Fourthly, the matter what he suffred, viz. our sins in his owne body on the tree, verse 24. Fiftly, the effect of his sufferings; 1. In respect of vs:
Fourthly, the matter what he suffered, viz. our Sins in his own body on the tree, verse 24. Fifty, the Effect of his sufferings; 1. In respect of us:
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and so his suffrings serue To kill our sinnes. Verse 24. To make vs aliue to righteousnes.
and so his sufferings serve To kill our Sins. Verse 24. To make us alive to righteousness.
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Verse 24. To heal our natures. Verse 24. 2. In respect of himself:
Verse 24. To heal our nature's. Verse 24. 2. In respect of himself:
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and so they procured his exaltation, to be Shepheard and Bishop of our soules, verse 25. Thus of the order. Euen Christ suffred. ]
and so they procured his exaltation, to be Shepherd and Bishop of our Souls, verse 25. Thus of the order. Even christ suffered. ]
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The first thing to be considered in the Apostles description of the Passion of the person who suffered, is, that it is named heer with speciall Emphasis, Euen Christ, or Christ also. Christ is the sir-name of our Sauiour,
The First thing to be considered in the Apostles description of the Passion of the person who suffered, is, that it is nam her with special Emphasis, Even christ, or christ also. christ is the surname of our Saviour,
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as Iesus was his proper name. Iesus is a name onely giuen him in the new Testament:
as Iesus was his proper name. Iesus is a name only given him in the new Testament:
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but Christ was his name in both Testaments, and signifies Anointed, being a Greek word, as Messiah doth in the Hebrew.
but christ was his name in both Testaments, and signifies Anointed, being a Greek word, as Messiah does in the Hebrew.
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And so it is a name importing his office of Mediator;
And so it is a name importing his office of Mediator;
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and speak euill of such as God and nature haue so neerely bound them to.
and speak evil of such as God and nature have so nearly bound them to.
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as being thereby proclaimed to bee the substance of the ceremoniall types, euen the supreme Doctor,
as being thereby proclaimed to be the substance of the ceremonial types, even the supreme Doctor,
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or Prophet, Priest, and King of the Church:
or Prophet, Priest, and King of the Church:
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for, these three sorts of men were anointed in the old Testament, and were types of Christ's anointing.
for, these three sorts of men were anointed in the old Testament, and were types of Christ's anointing.
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It is true, that we doo not reade, that our Sauiour was himself anointed with oile,
It is true, that we do not read, that our Saviour was himself anointed with oil,
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because his anointing consisted in the substance of that shadow. For, the shadow signifieth two things: First, ordination to the office;
Because his anointing consisted in the substance of that shadow. For, the shadow signifies two things: First, ordination to the office;
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secondly, the pouring out of gifts by the holy Ghost, for the exornation of the office.
secondly, the pouring out of Gifts by the holy Ghost, for the exornation of the office.
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Now, whereas Christ is Mediator in both natures, his anointing must bee distinguished according to his natures.
Now, whereas christ is Mediator in both nature's, his anointing must be distinguished according to his nature's.
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The whole person was anointed, but yet differently in respect of his natures: for, gifts could not be poured out vpon his diuine nature;
The Whole person was anointed, but yet differently in respect of his nature's: for, Gifts could not be poured out upon his divine nature;
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yet, as the Sonne of God, the second person in Trinity, he was anointed, in respect of ordination to the office of Mediator:
yet, as the Son of God, the second person in Trinity, he was anointed, in respect of ordination to the office of Mediator:
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and as the Sonne of man, he was anointed, in respect of the pouring out of the gifts of the holy Ghost vpon that nature in measure,
and as the Son of man, he was anointed, in respect of the pouring out of the Gifts of the holy Ghost upon that nature in measure,
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as the Psalmist saith, aboue his fellows, Psalm 45. The first doctrine about the Passion, is heere briefly contained in these three words of the Apostle, Euen Christ suffred ;
as the Psalmist Says, above his Fellows, Psalm 45. The First Doctrine about the Passion, is Here briefly contained in these three words of the Apostle, Even christ suffered;
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which is a doctrine full of excellent vses: for thence, First, wee may see how vile the errour was of those Hereticks they called Patri-passianus ;
which is a Doctrine full of excellent uses: for thence, First, we may see how vile the error was of those Heretics they called Patri-passianus;
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who taught, that God the Father suffred:
who taught, that God the Father suffered:
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whereas in this and other Scriptures we are taught, that it was onely Christ, the second Person in Trinity, that suffred.
whereas in this and other Scriptures we Are taught, that it was only christ, the second Person in Trinity, that suffered.
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The ground of their error was, that there was but one Person in the Deity: which in heauen was called the Father; in earth, the Sonne;
The ground of their error was, that there was but one Person in the Deity: which in heaven was called the Father; in earth, the Son;
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in the powers of the creatures, the holy Ghost:
in the Powers of the creatures, the holy Ghost:
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and thence they affirm the same things of the Father, they did of the Sonne, that he was visible, mortall and immortall, passible and impassible, passible on earth, and impassible in heauen.
and thence they affirm the same things of the Father, they did of the Son, that he was visible, Mortal and immortal, passable and impassable, passable on earth, and impassable in heaven.
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But we haue learned from the Prophets and Apostles, to beleeue three Persons, and so to acknowledge, that the second Person suffered onely,
But we have learned from the prophets and Apostles, to believe three Persons, and so to acknowledge, that the second Person suffered only,
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and that in his humane nature.
and that in his humane nature.
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Secondly, we may hence learne, that Christ was subiect to the Law after a peculiar manner,
Secondly, we may hence Learn, that christ was Subject to the Law After a peculiar manner,
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so, as no other man was subiect:
so, as no other man was Subject:
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For hee did not onely fulfill the Law by a most perfect obedience, but hee suffered the malediction and curse of the Law also.
For he did not only fulfil the Law by a most perfect Obedience, but he suffered the malediction and curse of the Law also.
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Some men are subiect to the malediction of the Law onely: and so are all the wicked reprobates, that obey it not.
some men Are Subject to the malediction of the Law only: and so Are all the wicked Reprobates, that obey it not.
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Some men are subiect to the Commandements of the Law, and not to the malediction:
some men Are Subject to the commandments of the Law, and not to the malediction:
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and so our first parents were while they continued in their innocency, because God did not require them to suffer,
and so our First Parents were while they continued in their innocency, Because God did not require them to suffer,
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so long as they obeyed the Law: and so all godly men, in Christ, are vnder the Law, in respect of obedience,
so long as they obeyed the Law: and so all godly men, in christ, Are under the Law, in respect of Obedience,
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but not in respect of malediction: onely Christ is subiect to the malediction, and obedience of the Law, as our surety.
but not in respect of malediction: only christ is Subject to the malediction, and Obedience of the Law, as our surety.
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Thirdly, hence wee learne a plaine demonstration of the truth of the humane nature of Christ:
Thirdly, hence we Learn a plain demonstration of the truth of the humane nature of christ:
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Hee had not a fantasticall body, but a true body, because he did verily suffer in the flesh, as followes afterward.
He had not a fantastical body, but a true body, Because he did verily suffer in the Flesh, as follows afterwards.
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Fourthly, Hence wee may bee informed of the excessiuely vile disposition of the world, in that it is so set on wickednes, that the very Sauiour of the world,
Fourthly, Hence we may be informed of the excessively vile disposition of the world, in that it is so Set on wickedness, that the very Saviour of the world,
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if hee come into the world, shall suffer from the world. Fiftly, wee may hence learne, that Christ suffered willingly and of his owne accord.
if he come into the world, shall suffer from the world. Fifty, we may hence Learn, that christ suffered willingly and of his own accord.
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For in that hee that is God suffered, it shewes hee had power to preserue himselfe so,
For in that he that is God suffered, it shows he had power to preserve himself so,
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as all the world could not haue forced him to suffer:
as all the world could not have forced him to suffer:
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and therefore wee haue cause so much the more to admire his loue to vs, that suffered for our sakes,
and Therefore we have cause so much the more to admire his love to us, that suffered for our sakes,
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as the next point will shew.
as the next point will show.
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Sixtly, wee may hence learne to know, how abominable sinne is, that makes the Sonne of God suffer miserable things,
Sixty, we may hence Learn to know, how abominable sin is, that makes the Son of God suffer miserable things,
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if hee become a surety for sinne.
if he become a surety for sin.
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Seuenthly, wee may hence learne to know the ineuitable destruction, and fearefull perdition of impenitent sinners.
Seuenthly, we may hence Learn to know the inevitable destruction, and fearful perdition of impenitent Sinners.
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For if God spared not his own Sonne, that was but a surety for sinne, and did none himselfe:
For if God spared not his own Son, that was but a surety for sin, and did none himself:
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will hee euer spare them, that are principals and monstrous offenders?
will he ever spare them, that Are principals and monstrous offenders?
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Eightly, did euen Christ suffer? then we should euermore arme our selues with the same minde,
Eighth, did even christ suffer? then we should evermore arm our selves with the same mind,
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and prouide to suffer in the flesh, 1. Pet. 4.1. It is a shame for vs to expect, or desire a life of ease and prosperity, seeing the Prince of our saluation was consecrated through afflictions, Heb. 2.10. and 12.3.
and provide to suffer in the Flesh, 1. Pet. 4.1. It is a shame for us to expect, or desire a life of ease and Prosperity, seeing the Prince of our salvation was consecrated through afflictions, Hebrew 2.10. and 12.3.
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And the more should wee bee confirmed to suffer in willingnes in this life, because God hath predestinated vs to bee conformed to the image of his Sonne in sufferings, Rom. 8.29.
And the more should we be confirmed to suffer in willingness in this life, Because God hath predestinated us to be conformed to the image of his Son in sufferings, Rom. 8.29.
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and which way wee should make resistance and ouercome; and that is, by the Word of God and praier:
and which Way we should make resistance and overcome; and that is, by the Word of God and prayer:
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Lastly, in that it was Christ that suffered, wee may hence gather comfort to our selues in his passion, all the daies of our life,
Lastly, in that it was christ that suffered, we may hence gather Comfort to our selves in his passion, all the days of our life,
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because his sufferings must needes bee of infinite merit, being the sufferings of him that is God as well as man. Thus of the Person suffering.
Because his sufferings must needs be of infinite merit, being the sufferings of him that is God as well as man. Thus of the Person suffering.
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The persons for whom hee suffered, follow. For vs. ] The sufferings of Christ were not casuall, such as befell him for no vse:
The Persons for whom he suffered, follow. For us ] The sufferings of christ were not casual, such as befell him for no use:
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nor were they deserued by himselfe. For hee neuer offended God, nor did hee seeke his owne peculiar good in them,
nor were they deserved by himself. For he never offended God, nor did he seek his own peculiar good in them,
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but hee suffered all hee did, for our sakes, Esay 53 ▪ 5. Hee was wounded for our transgressions:
but he suffered all he did, for our sakes, Isaiah 53 ▪ 5. He was wounded for our transgressions:
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the chasticement of our peace was laid vpon him: and verse 8. Hee was plagued for the transgression of God's people:
the chastisement of our peace was laid upon him: and verse 8. He was plagued for the Transgression of God's people:
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and as the Apostle saith, hee was deliuered to death for our sinnes, and rose againe for our iustification, Rom. 4.25. Hee was sacrificed for vs, 1. Cor. 5.7. Hee gaue himselfe for vs, Ephes. 5.2.
and as the Apostle Says, he was Delivered to death for our Sins, and rose again for our justification, Rom. 4.25. He was sacrificed for us, 1. Cor. 5.7. He gave himself for us, Ephesians 5.2.
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(25) doctrine (DIV2)
3262
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Now hee suffered for vs in diuers respects, as,
Now he suffered for us in diverse respects, as,
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(25) doctrine (DIV2)
3263
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First, to make satisfaction vnto the Iustice of God for our sinnes, and to appease the wrath of God toward vs, as the former places shew: First, to make satisfaction unto the justice of God for our Sins, and to appease the wrath of God towards us, as the former places show:
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(25) doctrine (DIV2)
3264
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His sufferings were a sacrifice for sinne: Hee bare the curses of the Law, which were due to vs, Gal. 3.10.
His sufferings were a sacrifice for sin: He bore the curses of the Law, which were due to us, Gal. 3.10.
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(25) doctrine (DIV2)
3264
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And thus he paied our ransome, and pacified God, especially in his death and buriall: He nayled the hand-writing that was against vs, to his crosse, Col. 2.15.
And thus he paid our ransom, and pacified God, especially in his death and burial: He nailed the handwriting that was against us, to his cross, Col. 2.15.
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(25) doctrine (DIV2)
3264
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And as Ionas was cast into the bowels of the sea, to still the raging of it,
And as Ionas was cast into the bowels of the sea, to still the raging of it,
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(25) doctrine (DIV2)
3264
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so was Christ cast into the bowels of the earth, to make the seas of Gods wrath quiet for vs.
so was christ cast into the bowels of the earth, to make the Seas of God's wrath quiet for us
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(25) doctrine (DIV2)
3264
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Secondly, hee suffered, as to make satisfaction for our sinnes, so, together with that satisfaction, to remoue from vs the many miseries might haue falne vpon vs for our sinnes.
Secondly, he suffered, as to make satisfaction for our Sins, so, together with that satisfaction, to remove from us the many misery's might have fallen upon us for our Sins.
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(25) doctrine (DIV2)
3265
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Thus hee was iudged and condemned at the barre of Pilate, that we might bee acquitted at the barre of God:
Thus he was judged and condemned At the bar of Pilate, that we might be acquitted At the bar of God:
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(25) doctrine (DIV2)
3265
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Hee endured all sorts of paines and torments in soule and body, that wee might bee deliuered from eternall torments in hell:
He endured all sorts of pains and torments in soul and body, that we might be Delivered from Eternal torments in hell:
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(25) doctrine (DIV2)
3265
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Hee died, that hee might deliuer vs from death and the feare of it, and from him, which had the power of death, which is the diuel, Rom. 6.10. Heb. 2.13. Hee was crucified, that hee might abolish the power of sinne in vs, Rom. 6.10.
He died, that he might deliver us from death and the Fear of it, and from him, which had the power of death, which is the Devil, Rom. 6.10. Hebrew 2.13. He was Crucified, that he might Abolah the power of sin in us, Rom. 6.10.
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(25) doctrine (DIV2)
3265
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Thirdly, He suffered for vs, that so by his sufferings He might merit the supply of our wants, and the possession of happines:
Thirdly, He suffered for us, that so by his sufferings He might merit the supply of our Wants, and the possession of happiness:
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(25) doctrine (DIV2)
3266
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Thus hee died, to ratifie the eternall counsell, Heb. 9.15, 16, 17. Hee was poore, to make vs rich, 2. Cor. 8.9. Hee was bound, to make vs free:
Thus he died, to ratify the Eternal counsel, Hebrew 9.15, 16, 17. He was poor, to make us rich, 2. Cor. 8.9. He was bound, to make us free:
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(25) doctrine (DIV2)
3266
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Hee was vnclothed, to couer our nakednes:
He was unclothed, to cover our nakedness:
pns31 vbds vvn, pc-acp vvi po12 n1:
(25) doctrine (DIV2)
3266
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Hee was forsaken of God for a time, that we might be receiued to euerlasting mercy:
He was forsaken of God for a time, that we might be received to everlasting mercy:
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(25) doctrine (DIV2)
3266
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Hee was crowned with a crowne of thornes, that He might merit for vs a crowne of glory:
He was crowned with a crown of thorns, that He might merit for us a crown of glory:
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(25) doctrine (DIV2)
3266
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Hee found no mercy from the Priests and Iewes, that wee might finde sure mercy with God;
He found no mercy from the Priests and Iewes, that we might find sure mercy with God;
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(25) doctrine (DIV2)
3266
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He was cast out of the earthly Ierusalem ▪ and suffered without the gates, that He might prouide a place for vs in the heauenly Ierusalem.
He was cast out of the earthly Ierusalem ▪ and suffered without the gates, that He might provide a place for us in the heavenly Ierusalem.
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(25) doctrine (DIV2)
3266
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Fourthly, He suffered for vs in this, that he suffered, that so hee might haue a sympathy of our sufferings,
Fourthly, He suffered for us in this, that he suffered, that so he might have a Sympathy of our sufferings,
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(25) doctrine (DIV2)
3267
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and haue a feeling of our miseries:
and have a feeling of our misery's:
cc vhb dt n-vvg pp-f po12 n2:
(25) doctrine (DIV2)
3267
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Hee suffered being tempted ▪ that hee might bee able to secure vs being tempted, Heb. 2.17, 18. and 4.15. The consideration heerof may serue for diuers vses.
He suffered being tempted ▪ that he might be able to secure us being tempted, Hebrew 2.17, 18. and 4.15. The consideration hereof may serve for diverse uses.
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(25) doctrine (DIV2)
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Vses. First, it should breed in vs an admiration of the loue of Christ to vs, that could euer be willing to become surety for vs,Uses. First, it should breed in us an admiration of the love of christ to us, that could ever be willing to become surety for us,
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(25) doctrine (DIV2)
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and suffer for vs, especially considering what wee were, viz. vniust men, 1. Pet. 3.18. wicked men, Rom. 5.6.
and suffer for us, especially considering what we were, viz. unjust men, 1. Pet. 3.18. wicked men, Rom. 5.6.
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(25) doctrine (DIV2)
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enemies to him, Rom. Chap. 5.8, 10. That one should dye for a good or righteous man,
enemies to him, Rom. Chap. 5.8, 10. That one should die for a good or righteous man,
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(25) doctrine (DIV2)
3269
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or for one that is a common good for, or to other men, is very rare:
or for one that is a Common good for, or to other men, is very rare:
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(25) doctrine (DIV2)
3269
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But it might bee, Ionathan might die for Dauid, or a subiect bee willing to die for a good Prince:
But it might be, Ionathan might die for David, or a Subject be willing to die for a good Prince:
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(25) doctrine (DIV2)
3269
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but no man would die for his enemies, as CHRIST died for vs. Secondly, it should work in vs sorrow and harty griefe for our sinnes:
but no man would die for his enemies, as CHRIST died for us Secondly, it should work in us sorrow and hearty grief for our Sins:
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(25) doctrine (DIV2)
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wee should now mourne as heartily for piercing Christ by our sinnes, as if wee had lost an onely child, &c. We complaine of the Iewes,
we should now mourn as heartily for piercing christ by our Sins, as if we had lost an only child, etc. We complain of the Iewes,
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(25) doctrine (DIV2)
3270
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and Iudas, and Pilate for abusing him:
and Iudas, and Pilate for abusing him:
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(25) doctrine (DIV2)
3270
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But the truth is, it was thy sinnes, and my sinnes, that brought him to suffer for them, our debt was laid vpon him:
But the truth is, it was thy Sins, and my Sins, that brought him to suffer for them, our debt was laid upon him:
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(25) doctrine (DIV2)
3270
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We that are principals, are escaped; and he that was our surety, hath paied for it, euen to the vttermost farthing.
We that Are principals, Are escaped; and he that was our surety, hath paid for it, even to the uttermost farthing.
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(25) doctrine (DIV2)
3270
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And if there were no other reason to shew, how little reason Christ had to suffer for vs;
And if there were no other reason to show, how little reason christ had to suffer for us;
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(25) doctrine (DIV2)
3270
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euen this were sufficient, that our hearts are so hard, as we cannot bee grieued to remember his sorrowes for our sinnes.
even this were sufficient, that our hearts Are so hard, as we cannot be grieved to Remember his sorrows for our Sins.
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(25) doctrine (DIV2)
3270
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Thus those men of bloud, make sinne, that kill their brethren in colde bloud.
Thus those men of blood, make sin, that kill their brothers in cold blood.
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(26) doctrine (DIV2)
3319
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Thirdly, it should especially work in vs a hatred of our sinnes, and a full and finall resolution to sin no more,
Thirdly, it should especially work in us a hatred of our Sins, and a full and final resolution to since no more,
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(25) doctrine (DIV2)
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but to consecrate our whole life vnto him, and to his seruice, that hath suffered for vs,
but to consecrate our Whole life unto him, and to his service, that hath suffered for us,
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(25) doctrine (DIV2)
3271
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and by suffering, paid so dear a price.
and by suffering, paid so dear a price.
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(25) doctrine (DIV2)
3271
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Shall we not liue to him that died for vs? Or doe wee so little care for his sorrow,
Shall we not live to him that died for us? Or do we so little care for his sorrow,
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(25) doctrine (DIV2)
3271
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as by newe sinnes wee would, as much as in vs lieth, crucify againe the Sonne of God? Take heed of despising the blood of Christ,
as by new Sins we would, as much as in us lies, crucify again the Son of God? Take heed of despising the blood of christ,
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(25) doctrine (DIV2)
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lest you sinne so long, till there bee no more Sacrifice for sinne, 2. Cor. 5.15. Heb. 6.
lest you sin so long, till there be no more Sacrifice for sin, 2. Cor. 5.15. Hebrew 6.
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(25) doctrine (DIV2)
3271
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Fourthly, wee should striue to bee disposed, as the Apostle Paul was, to glory in the crosse and suffrings of Christ aboue all things, seeing his sufferings were for vs, to satisfy and merit for vs. It must needs be an estate of wonderfull safety and felicity, that is purchased by such variety of sufferings of the Sonne of God. As the world despiseth vs:
Fourthly, we should strive to be disposed, as the Apostle Paul was, to glory in the cross and sufferings of christ above all things, seeing his sufferings were for us, to satisfy and merit for us It must needs be an estate of wonderful safety and felicity, that is purchased by such variety of sufferings of the Son of God. As the world despises us:
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(25) doctrine (DIV2)
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so wee should with singular and secret reioycing despise and contemne the world, hauing such interest in the crosse of Christ, Gal. 6.14. Lastly, it should work in vs a most harty willingnesse to suffer any thing for Christ and the Gospel, that hath suffered such extreme things for vs:
so we should with singular and secret rejoicing despise and contemn the world, having such Interest in the cross of christ, Gal. 6.14. Lastly, it should work in us a most hearty willingness to suffer any thing for christ and the Gospel, that hath suffered such extreme things for us:
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(25) doctrine (DIV2)
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it should not bee grieuous to vs to forsake father, or mother, or wife, or children,
it should not be grievous to us to forsake father, or mother, or wife, or children,
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(25) doctrine (DIV2)
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or house, or lands, or our owne liues for his sake, or for the Gospel, Mark 10.29.
or house, or Lands, or our own lives for his sake, or for the Gospel, Mark 10.29.
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(25) doctrine (DIV2)
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Thus of the second thing in the doctrine of the passion of Christ.
Thus of the second thing in the Doctrine of the passion of christ.
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(25) doctrine (DIV2)
3274
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The third thing is the vse of it, and that is, to bee an example vnto vs, that wee might walk in his steps. Leauing vs an example. ]
The third thing is the use of it, and that is, to be an Exampl unto us, that we might walk in his steps. Leaving us an Exampl. ]
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(25) doctrine (DIV2)
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The end then of the sufferings of Christ, is to be an example to vs to learne by.
The end then of the sufferings of christ, is to be an Exampl to us to Learn by.
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(25) doctrine (DIV2)
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The word rendred an example, is a metaphor taken from Scriueners, or Painters, and signifies properly a copy or patterne,
The word rendered an Exampl, is a metaphor taken from Scriveners, or Painters, and signifies properly a copy or pattern,
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(25) doctrine (DIV2)
3277
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or portraiture of a thing exactly drawne out: wee are then set to schoole to learne by example:
or portraiture of a thing exactly drawn out: we Are then Set to school to Learn by Exampl:
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(25) doctrine (DIV2)
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Christs suffrings are as a Writing-schoole, where the Copies are most exactly drawne.
Christ sufferings Are as a Writing-school, where the Copies Are most exactly drawn.
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(25) doctrine (DIV2)
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Before I come to the particulars wee should beare for Christ in his suffering, diuers things may bee briefely noted out of the words, especially about examples.
Before I come to the particulars we should bear for christ in his suffering, diverse things may be briefly noted out of the words, especially about Examples.
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(25) doctrine (DIV2)
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Doct. 1. God would haue vs learne by examples, as well as by precept: and thence it is, the Scripture is so stored with all sorts of examples.Doct. 1. God would have us Learn by Examples, as well as by precept: and thence it is, the Scripture is so stored with all sorts of Examples.
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(25) doctrine (DIV2)
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Doct. 2. Such as giue good example of well-doing, are as a common treasure; many may learne good by them.Doct. 2. Such as give good Exampl of welldoing, Are as a Common treasure; many may Learn good by them.
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(25) doctrine (DIV2)
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Good examples are like common schooles, and the better, because they are Free-schooles, wee may learne from example without cost.
Good Examples Are like Common Schools, and the better, Because they Are Free-schools, we may Learn from Exampl without cost.
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(25) doctrine (DIV2)
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Though thou couldst not shew all the meanes thou desirest, yet to giue a good example of sound life and holines, is a great treasure in the Church:
Though thou Couldst not show all the means thou Desirest, yet to give a good Exampl of found life and holiness, is a great treasure in the Church:
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(25) doctrine (DIV2)
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It doth not only make Religion wel spoken of, but it profits many, to teach their wel-doing:
It does not only make Religion well spoken of, but it profits many, to teach their welldoing:
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(25) doctrine (DIV2)
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And therefore such as shine by the light of good example, should bee much made of in euery place:
And Therefore such as shine by the Light of good Exampl, should be much made of in every place:
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(25) doctrine (DIV2)
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and they sinne fearefully, that wrong them, &c. Doct. 3. It requires a speciall goodnes, to be fit to be an example to others, which the metaphor imports:
and they sin fearfully, that wrong them, etc. Doct. 3. It requires a special Goodness, to be fit to be an Exampl to Others, which the metaphor imports:
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For euery man that can write, yet cannot set Copies for other men to write by:
For every man that can write, yet cannot Set Copies for other men to write by:
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so euery good Christian is not able to teach by example to the life, but with great imperfection:
so every good Christian is not able to teach by Exampl to the life, but with great imperfection:
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some had more need to bee learners, then to bee teachers, and therefore should not bee ouer-hasty to shew their gifts.
Some had more need to be learners, then to be Teachers, and Therefore should not be overhasty to show their Gifts.
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Doct. 4. Good examples are very scarce in the world, & therfore Christ is faine to leaue vs one of his owne:Doct. 4. Good Examples Are very scarce in the world, & Therefore christ is feign to leave us one of his own:
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the skilfull practice of Gods Word is so rare, that it is very hard to finde a man whom wee would set before vs, as a pattern to imitate.
the skilful practice of God's Word is so rare, that it is very hard to find a man whom we would Set before us, as a pattern to imitate.
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Doct. 5. There was very great need of Christs example to teach vs by.Doct. 5. There was very great need of Christ Exampl to teach us by.
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The world is so generally falne away from the care of obedience, and the doctrine of well-doing is intertayned so dully,
The world is so generally fallen away from the care of Obedience, and the Doctrine of welldoing is entertained so dully,
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as a very matter of forme and for outward shew, and the examples of the godly are so imperfect, that it was necessary,
as a very matter of Form and for outward show, and the Examples of the godly Are so imperfect, that it was necessary,
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after so many hundreds of yeers, in which sound practice was neglected, that the Christian world should bee fired with the incitations of so exquisite a patterne of obedience, as Christs was.
After so many hundreds of Years, in which found practice was neglected, that the Christian world should be fired with the incitations of so exquisite a pattern of Obedience, as Christ was.
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Doct. 6. Christs example is to bee imitated by degrees. God doth not looke we should follow the copy exactly at the first:Doct. 6. Christ Exampl is to be imitated by Degrees. God does not look we should follow the copy exactly At the First:
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which similitude imports a great deale of incouragement to the weak, but willing Christian, and withall shewes the doubtful estate of such Christians,
which similitude imports a great deal of encouragement to the weak, but willing Christian, and withal shows the doubtful estate of such Christians,
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as in a short time and with little labour think they haue learned the substance of all Christianity.
as in a short time and with little labour think they have learned the substance of all Christianity.
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Doct. 7. In that hee saith, Leauing vs an example, it imports, that many good works tarry behind the godly in the world.Doct. 7. In that he Says, Leaving us an Exampl, it imports, that many good works tarry behind the godly in the world.
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For though it bee true, that their works follow them to heauen, yet it is true also, they are left behind.
For though it be true, that their works follow them to heaven, yet it is true also, they Are left behind.
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They that walk by rule, and are carefull to tread right in the steps marked out in the way, shall haue peace,
They that walk by Rule, and Are careful to tread right in the steps marked out in the Way, shall have peace,
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They follow them to heauen, in respect of GODs remembrance and acknowledgement of them, and they tarry behind them, in respect of the example of them,
They follow them to heaven, in respect of God's remembrance and acknowledgement of them, and they tarry behind them, in respect of the Exampl of them,
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and the praisefull memory of them amongst men. Weldoing cannot bee lost, which withall imports, that it is a great honour and comfort,
and the praiseful memory of them among men. Welldoing cannot be lost, which withal imports, that it is a great honour and Comfort,
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when a man goes out of the world, to leaue the memory and patterne of good works behinde him:
when a man Goes out of the world, to leave the memory and pattern of good works behind him:
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and it is a fearefull thing for such men as goe out of the world, to leaue an ill report behind them,
and it is a fearful thing for such men as go out of the world, to leave an ill report behind them,
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and die an example of euill doers: though those could leaue a great estate in worldly things, yet are they most accursed,
and die an Exampl of evil doers: though those could leave a great estate in worldly things, yet Are they most accursed,
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because they leaue behind them such an ill sent and sauour, by reason of their filthy,
Because they leave behind them such an ill sent and savour, by reason of their filthy,
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or vaine, or worldly kind of liuing. Doct. 8. It is more then a step to heauen;
or vain, or worldly kind of living. Doct. 8. It is more then a step to heaven;
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wee are heere required to follow Christs steps, importing, it is a long iourney, and wee are to make many steps.
we Are Here required to follow Christ steps, importing, it is a long journey, and we Are to make many steps.
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Doct. 9. The more good any doth, the neerer they come to heauen: euery good work is, as it were, a step neerer to heauen:Doct. 9. The more good any does, the nearer they come to heaven: every good work is, as it were, a step nearer to heaven:
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and therefore as we desire to bee with the Lord, so should wee hasten and finish our work;
and Therefore as we desire to be with the Lord, so should we hasten and finish our work;
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nothing will bring vs sooner to heauen:
nothing will bring us sooner to heaven:
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whereas if wee bee barren and vnfruitfull, either wee shall neuer come there, or it will bee a great while first.
whereas if we be barren and unfruitful, either we shall never come there, or it will be a great while First.
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Doct. 10. The way to heauen is a very hard way to hit: it is marked out by steps:Doct. 10. The Way to heaven is a very hard Way to hit: it is marked out by steps:
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If wee step awry, wee are in great danger, either of fouling our selues, or losing our way.
If we step awry, we Are in great danger, either of fouling our selves, or losing our Way.
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It is like to his way, that is to passe ouer a brook, or through thornes,
It is like to his Way, that is to pass over a brook, or through thorns,
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or through miery waies, where are placed steps, or a print of some footing before, which is hard to hit, and dangerous to misse.
or through miery ways, where Are placed steps, or a print of Some footing before, which is hard to hit, and dangerous to miss.
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And therefore men must looke to themselues, after they haue vndertaken profession of the care of a better life:
And Therefore men must look to themselves, After they have undertaken profession of the care of a better life:
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for, the similitude importeth, that men must neuer look off their way, and they must not go ouer rashly or hastily,
for, the similitude imports, that men must never look off their Way, and they must not go over rashly or hastily,
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nor must they listen to strange noises, nor must they look to go that way with much company,
nor must they listen to strange noises, nor must they look to go that Way with much company,
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nor is it safe for them to haue distractions or cares in their heads; all which parts of the similitude, let men apply to themselues.
nor is it safe for them to have distractions or Cares in their Heads; all which parts of the similitude, let men apply to themselves.
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Doct. 11. He that liues so, as hee hath the commandement of God, and the example of Christ,Doct. 11. He that lives so, as he hath the Commandment of God, and the Exampl of christ,
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for a warrant of his actions, is in a sure way, and is safe, and in the right way to heauen.
for a warrant of his actions, is in a sure Way, and is safe, and in the right Way to heaven.
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and much comfort and assurance, Gal. 6.16. Doct. 12. If we bee not skilfull enough to teach others by our example;
and much Comfort and assurance, Gal. 6.16. Doct. 12. If we be not skilful enough to teach Others by our Exampl;
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yet, if wee bee willing to learn goodnes from such as giue vs good example, we may be happy.
yet, if we be willing to Learn Goodness from such as give us good Exampl, we may be happy.
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Some Christians are examples to others; as, 1. Tim. 4.12.
some Christians Are Examples to Others; as, 1. Tim. 4.12.
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Tit. 2.7. 1. Thes. 1.7, 8. Other Christians learn, both in matters of faith and life, from them, as those places shew:Tit. 2.7. 1. Thebes 1.7, 8. Other Christians Learn, both in matters of faith and life, from them, as those places show:
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and this Text imports, that, if we but follow example, we please God. Thus of the doctrines out of these words.
and this Text imports, that, if we but follow Exampl, we please God. Thus of the doctrines out of these words.
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It remaines, that we consider more specially of the copy or example heer left vs to follow.
It remains, that we Consider more specially of the copy or Exampl her left us to follow.
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God teacheth vs many things by examples: and to that end, hee hath giuen vs diuers sorts of examples to learne by.
God Teaches us many things by Examples: and to that end, he hath given us diverse sorts of Examples to Learn by.
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And so God is pleased to raise vp in the world examples, sometimes of his Power; sometimes, of his Iustice; sometimes, of his Holinesse.
And so God is pleased to raise up in the world Examples, sometime of his Power; sometime, of his justice; sometime, of his Holiness.
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Examples or monuments of God's Power, are those strange works of wonder, which God doth at some times, to shew his Almightinesse and Soueraignty: such was that, Iohn 9.1. To make a man, blinde from the birth, to see.
Examples or monuments of God's Power, Are those strange works of wonder, which God does At Some times, to show his Almightiness and Sovereignty: such was that, John 9.1. To make a man, blind from the birth, to see.
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Examples of his Iustice hee hath giuen vs in all Ages: so, Numb. 5.21. Ezech. 5.15. Heb. 4.11.
Examples of his justice he hath given us in all Ages: so, Numb. 5.21. Ezekiel 5.15. Hebrew 4.11.
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Iude 7. 1. Cor. 10. Examples and patterns of his Holinesse hee hath giuen vs, partly in his adopted sonnes,Iude 7. 1. Cor. 10. Examples and patterns of his Holiness he hath given us, partly in his adopted Sons,
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and partly in his naturall Son, and his Sonne by the grace of personall vnion:
and partly in his natural Son, and his Son by the grace of personal Union:
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thus he gaue vs Iob and the Prophets for examples of patience in suffering, Iames 5.10.
thus he gave us Job and the prophets for Examples of patience in suffering, James 5.10.
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Thus Timothy and Titus are charged to be paterns of good works, 1. Timothie 4.12. Titus 2.7.
Thus Timothy and Titus Are charged to be patterns of good works, 1. Timothy 4.12. Titus 2.7.
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But it is the example of Christ which is heer vrged as the best patterne of all others.
But it is the Exampl of christ which is her urged as the best pattern of all Others.
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Quest. Now, the speciall question is, What must wee distinctly learn from the sufferings of Christ?Quest. Now, the special question is, What must we distinctly Learn from the sufferings of christ?
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Ans. There are many things wherein Christ hath set vs an example in his sufferings, which wee may and ought to learn from him; as,Ans. There Are many things wherein christ hath Set us an Exampl in his sufferings, which we may and ought to Learn from him; as,
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First, his sufferings should make vs willing to resolue to suffer, if God call vs to it: First, his sufferings should make us willing to resolve to suffer, if God call us to it:
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it should teach vs to stand vpon our guard, and look for warre;
it should teach us to stand upon our guard, and look for war;
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as resolued, It is meet we suffer with him, if we mean to raigne with him, 2. Tim. 2.11.
as resolved, It is meet we suffer with him, if we mean to Reign with him, 2. Tim. 2.11.
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Secondly, when he was tempted, or troubled in Spirit, he left vs an example for the manner of the fight,
Secondly, when he was tempted, or troubled in Spirit, he left us an Exampl for the manner of the fight,
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for, he beat the diuell away by Scripture, Mat. 4. And in all his speciall agonies, wee still heare him praying and making his mone to his Father.
for, he beatrice the Devil away by Scripture, Mathew 4. And in all his special agonies, we still hear him praying and making his moan to his Father.
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Thirdly, hee left vs a pattern of matchlesse humility, and told vs, if euer wee would learne any thing of him, we should learn of him to bee lowly and meek;
Thirdly, he left us a pattern of matchless humility, and told us, if ever we would Learn any thing of him, we should Learn of him to be lowly and meek;
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who, beeing the Sonne of God, was abased to take vpon him the form of a seruant,
who, being the Son of God, was abased to take upon him the from of a servant,
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and in worlds of occasions to deny himself, and his owne greatnes & reputation, Mat. 11.29. Phil. 2.6, 7.
and in world's of occasions to deny himself, and his own greatness & reputation, Mathew 11.29. Philip 2.6, 7.
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Fourthly, we may learn from his suffering condition, the contempt of the world.
Fourthly, we may Learn from his suffering condition, the contempt of the world.
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Why should we seek great things for our selues, when our Lord and Sauiour was in some cases worse prouided for than the birds of the aire,
Why should we seek great things for our selves, when our Lord and Saviour was in Some cases Worse provided for than the Birds of the air,
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and foxes of the field, as not hauing a place where to lay his head.
and foxes of the field, as not having a place where to lay his head.
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And therfore he suffred without the City, to teach vs, that we also haue heer no abiding City,
And Therefore he suffered without the city, to teach us, that we also have her no abiding city,
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but should cast all our cares vpon prouiding for our eternall habitation in heauen, Heb. 13.11, 12. Fiftly, we should learn obedience from him towards our heauenly Father.
but should cast all our Cares upon providing for our Eternal habitation in heaven, Hebrew 13.11, 12. Fifty, we should Learn Obedience from him towards our heavenly Father.
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Christ obeyes his Father euen in hard commandements, against his credit, ease, liberty, yea, life it self:
christ obeys his Father even in hard Commandments, against his credit, ease, liberty, yea, life it self:
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and therefore we should learn to desire to go and doo likewise.
and Therefore we should Learn to desire to go and do likewise.
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Sixtly, hee left vs an example of louing one another, and gaue a speciall charge, we should prooue our selues to bee his,
Sixty, he left us an Exampl of loving one Another, and gave a special charge, we should prove our selves to be his,
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and to be like him indeed, as his true Disciples, by louing one another, Iohn 13. Eph. 5.2.
and to be like him indeed, as his true Disciples, by loving one Another, John 13. Ephesians 5.2.
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Seuenthly, wee should learn patience of him when we doo suffer, though strange things should befall vs. What though we should be betraied or forsaken of our friends in our iust cause,
Seuenthly, we should Learn patience of him when we do suffer, though strange things should befall us What though we should be betrayed or forsaken of our Friends in our just cause,
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or suffer iniuries, or bee falsely accused euen of hainous crimes, or most basely vsed,
or suffer injuries, or be falsely accused even of heinous crimes, or most basely used,
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euen to bee buffetted, derided, spetted on, or to see vile wretches, and grosse offenders preferred before vs,
even to be buffeted, derided, spitted on, or to see vile wretches, and gross offenders preferred before us,
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or lose all we haue, to our very garments, &c. yet none of these things should bee grieuous to vs,
or loose all we have, to our very garments, etc. yet none of these things should be grievous to us,
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because all these things befell our Lord and Master in a worse measure and manner, than they can befall vs:
Because all these things befell our Lord and Master in a Worse measure and manner, than they can befall us:
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yea, wee should be patient, though it were to lose our liues, as he did. Eightthly, he left vs also an example of hope in suffering:
yea, we should be patient, though it were to loose our lives, as he did. Eighthly, he left us also an Exampl of hope in suffering:
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for, when he suffred shame and misery in this life, hee looked vpon the ioy and crown in another world;
for, when he suffered shame and misery in this life, he looked upon the joy and crown in Another world;
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Sixtly, because his iudgement is the last and highest iudgement;
Sixty, Because his judgement is the last and highest judgement;
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thereby teaching vs, with whole arguments to fense our selues against all the scorns and miseries of this world, Heb. 12.3. Ninthly, hee left vs a patterne of mercy;
thereby teaching us, with Whole Arguments to fence our selves against all the scorns and misery's of this world, Hebrew 12.3. Ninthly, he left us a pattern of mercy;
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who made himself poor, to make vs rich:
who made himself poor, to make us rich:
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and therefore how much more should we, out of our abundance, yeeld some supply to others wants? 2. Cor. 8, &c.
and Therefore how much more should we, out of our abundance, yield Some supply to Others Wants? 2. Cor. 8, etc.
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Lastly, the mortification and crucifying of the ould man, is to bee learned from the Passion of Christ, Rom. 6. For, look how Christ was vsed,
Lastly, the mortification and crucifying of the old man, is to be learned from the Passion of christ, Rom. 6. For, look how christ was used,
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so should we vse our sinnes: he was crucified;
so should we use our Sins: he was Crucified;
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and so should we crucifie our sinnes, piercing the heart of them by confession and godly sorrow,
and so should we crucify our Sins, piercing the heart of them by Confessi and godly sorrow,
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and so hanging them vp vpon the Crosse, till they be dead.
and so hanging them up upon the Cross, till they be dead.
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Thus we see, that Christ hath set vs a large copy, and that many things are to bee learned from his example.
Thus we see, that christ hath Set us a large copy, and that many things Are to be learned from his Exampl.
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Quest. But doth Christ's example binde vs to imitation in all things? Answ. In many things it doth binde, but in all things it doth not binde.Quest. But does Christ's Exampl bind us to imitation in all things? Answer In many things it does bind, but in all things it does not bind.
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There are diuers things that Christ did, which to leaue vndone by vs, is no sinne:
There Are diverse things that christ did, which to leave undone by us, is no sin:
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as, the works of his Power and Omnipotency are not imitable; as, the works of his Power and Omnipotency Are not imitable;
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and so also the works of his Office, as Mediator, are peculiar to himselfe, and cannot be done by vs. Besides, a world of indifferent actions of his, diuers of which are recorded;
and so also the works of his Office, as Mediator, Are peculiar to himself, and cannot be done by us Beside, a world of indifferent actions of his, diverse of which Are recorded;
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yet all men grant, they doo not binde vs to exact imitation, though they be things wee haue power to doo. He sate and preached:
yet all men grant, they do not bind us to exact imitation, though they be things we have power to do. He sat and preached:
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he receiued the Sacrament in a priuate chamber at night, and gaue it onely to Clergy-men, and vsed vnleauened bread, &c.
he received the Sacrament in a private chamber At night, and gave it only to Clergymen, and used unleavened bred, etc.
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Quest. But what rules are then left to ground our practice vpon ▪ and how far are our consciences bound by examples,Quest. But what rules Are then left to ground our practice upon ▪ and how Far Are our Consciences bound by Examples,
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and so by the example of Christ?
and so by the Exampl of christ?
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Ans. Examples, and so the example of Christ, binde vs in the things he did, which were required by the morall Law, or the Word of God. Ans. Examples, and so the Exampl of christ, bind us in the things he did, which were required by the moral Law, or the Word of God.
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For, an example is but the illustration of a precept: it is but like the seal to a blank, if there be no precept.
For, an Exampl is but the illustration of a precept: it is but like the seal to a blank, if there be no precept.
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Secondly, in other things which Christ did, not required by the Law, wee are so farre forth tied to follow his practice,
Secondly, in other things which christ did, not required by the Law, we Are so Far forth tied to follow his practice,
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as he hath for those specialties giuen himself a precept:
as he hath for those specialties given himself a precept:
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as heer wee are bound to suffer from others, and for others, if need require, by the force of Christ's example;
as her we Are bound to suffer from Others, and for Others, if need require, by the force of Christ's Exampl;
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but so, as it is specified, that his example bindes in this and other things.
but so, as it is specified, that his Exampl binds in this and other things.
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But where the Scripture doth not make vse of his example, there wee are not bound, in things indifferent in their owne nature, to follow any example out of necessity.
But where the Scripture does not make use of his Exampl, there we Are not bound, in things indifferent in their own nature, to follow any Exampl out of necessity.
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Verses 22, 23. Who did no sinne, neither was there guile found in his mouth: Who, when hee was reuiled, reuiled not again:Verses 22, 23. Who did no sin, neither was there guile found in his Mouth: Who, when he was reviled, reviled not again:
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when hee suffred, hee threatned not, but committed it to him that iudgeth righteously. HItherto of the end of Christ's suffering:
when he suffered, he threatened not, but committed it to him that Judgeth righteously. HItherto of the end of Christ's suffering:
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the manner followes, set down both negatiuely and affirmatiuely. Negatiuely, Hee suffred without sinne, in this verse;
the manner follows, Set down both negatively and affirmatively. Negatively, He suffered without sin, in this verse;
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and without reuiling, in the next verse. Affirmatiuely, Hee committed himself and his cause to him that iudgeth righteously. He did no sin: NONLATINALPHABET. ]
and without reviling, in the next verse. Affirmatively, He committed himself and his cause to him that Judgeth righteously. He did no since:. ]
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The words of this verse do commend the innocency of this our Sauiour: which doth much increase the price and value of his sufferings.
The words of this verse do commend the innocency of this our Saviour: which does much increase the price and valve of his sufferings.
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He suffred for the sinnes of others, that neuer committed any sinne himself, in thought, word, or deed:
He suffered for the Sins of Others, that never committed any sin himself, in Thought, word, or deed:
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and as hee was innocent in all the course of his life;
and as he was innocent in all the course of his life;
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so did he beare his suffrings without fault, and carried himself so, as no man could finde any iust occasion against him.
so did he bear his sufferings without fault, and carried himself so, as no man could find any just occasion against him.
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The first thing affirmed of Christ, to shewe his innocency, is, that he did no sinne.
The First thing affirmed of christ, to show his innocency, is, that he did no sin.
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In the Originall, it is expressed by a word of great force, which signifies to make,
In the Original, it is expressed by a word of great force, which signifies to make,
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or frame, or fashion with art, or to make sinne;
or frame, or fashion with art, or to make sin;
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and it may be rendred (as I conceiue) more fitly, Hee made no sinne.
and it may be rendered (as I conceive) more fitly, He made no sin.
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To make sinne, being a phrase somewhat vnusuall, the sense is to bee inquired into. Now, a man may be said to make sin many waies:
To make sin, being a phrase somewhat unusual, the sense is to be inquired into. Now, a man may be said to make since many ways:
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First, when a man inuents and commits a sinne neuer heard of before. Thus Onan made that sinne of filthinesse.
First, when a man invents and commits a sin never herd of before. Thus Onan made that sin of filthiness.
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Thus the Sodomites and Gentilish men and women made sinnes of lust. Thus drunkards make strange kindes of drinkings.
Thus the Sodomites and Gentilish men and women made Sins of lust. Thus drunkards make strange Kinds of drinkings.
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Thus the phantasticall monsters of our times make the sinnes of strange apparell. And thus the Papists make that horrible sinne of murthering of Princes, and damnable equiuocations.
Thus the fantastical monsters of our times make the Sins of strange apparel. And thus the Papists make that horrible sin of murdering of Princes, and damnable equivocations.
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And thus swearers now make their monstrous oaths. Secondly, when a man sins, hauing not so much as temptation to sinne in himself,
And thus swearers now make their monstrous Oaths. Secondly, when a man Sins, having not so much as temptation to sin in himself,
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or pronenesse of nature to sinne: and so hee sinnes, that sinnes wilfully, and not by infirmities, or weaknes of nature.
or proneness of nature to sin: and so he Sins, that Sins wilfully, and not by infirmities, or weakness of nature.
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Thus Adam made the first sinne:
Thus Adam made the First sin:
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for, hee had no corruption of nature to intice him, or incline him, nor could any temptation from without compell him; but hee sinned wilfully.
for, he had no corruption of nature to entice him, or incline him, nor could any temptation from without compel him; but he sinned wilfully.
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And so, many whoremongers and drunkards make sinne, when they are not inticed, but intice themselues,
And so, many whoremongers and drunkards make sin, when they Are not enticed, but entice themselves,
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and striue by all meanes to fire and force themselues to wickednes. And thus swearers, and vsurers, and such like, make sin.
and strive by all means to fire and force themselves to wickedness. And thus swearers, and usurers, and such like, make since.
cc vvi p-acp d n2 p-acp n1 cc vvi px32 p-acp n1. cc av n2, cc n2, cc d av-j, vvb n1.
(26) doctrine (DIV2)
3319
Image 10
10023
Thirdly, when a man commits such a sinne as other men condemn by the very light of nature,
Thirdly, when a man commits such a sin as other men condemn by the very Light of nature,
ord, c-crq dt n1 vvz d dt n1 c-acp j-jn n2 vvb p-acp dt j n1 pp-f n1,
(26) doctrine (DIV2)
3320
Image 10
10024
though he do it by corrupt inclination, or though it bee sinne, which others commit:
though he do it by corrupt inclination, or though it be sin, which Others commit:
cs pns31 vdb pn31 p-acp j n1, cc cs pn31 vbb n1, r-crq n2-jn vvb:
(26) doctrine (DIV2)
3320
Image 10
10025
so to make sin, is to bee a malefactor, or one that is guilty of any grosse sinne.
so to make since, is to be a Malefactor, or one that is guilty of any gross sin.
av pc-acp vvi n1, vbz pc-acp vbi dt n1, cc pi cst vbz j pp-f d j n1.
(26) doctrine (DIV2)
3320
Image 10
10026
Fourthly, when a man studies mischiefe, and sinnes not suddenly, but imagins, and deuiseth, and forecasts and plots, how to compasse his sinne;
Fourthly, when a man studies mischief, and Sins not suddenly, but imagins, and devises, and forecasts and plots, how to compass his sin;
ord, c-crq dt n1 vvz n1, cc n2 xx av-j, cc-acp vvz, cc vvz, cc n2 cc n2, c-crq pc-acp vvi po31 n1;
(26) doctrine (DIV2)
3321
Image 10
10027
and thus all wicked men make sinne, because they sinne not suddenly, or by meere frailty, but doe study iniquity:
and thus all wicked men make sin, Because they sin not suddenly, or by mere frailty, but do study iniquity:
cc av d j n2 vvb n1, c-acp pns32 vvb xx av-j, cc p-acp j n1, cc-acp vdb vvi n1:
(26) doctrine (DIV2)
3321
Image 10
10028
euery wicked man is a great student, Psal. 36.4. Fiftly, when a man causeth others to sinne by euill counsell or example, or compulsion:
every wicked man is a great student, Psalm 36.4. Fifty, when a man Causes Others to sin by evil counsel or Exampl, or compulsion:
d j n1 vbz dt j n1, np1 crd. ord, c-crq dt n1 vvz n2-jn p-acp n1 p-acp j-jn n1 cc n1, cc n1:
(26) doctrine (DIV2)
3321
Image 10
10029
Thus Tyrants made sinne, that forced men to deny the faith, and thus they make sinne, that make their neighbours drunke,
Thus Tyrants made sin, that forced men to deny the faith, and thus they make sin, that make their neighbours drunk,
av n2 vvd n1, cst j-vvn n2 pc-acp vvi dt n1, cc av pns32 vvb n1, cst vvb po32 n2 vvn,
(26) doctrine (DIV2)
3322
Image 10
10030
and thus Stage-plaiers and Minstrels make sinne, that call and prouoke others to licentiousnes and wantonnesse:
and thus Stageplayers and Minstrels make sin, that call and provoke Others to licentiousness and wantonness:
cc av n2 cc n2 vvb n1, cst vvb cc vvi n2-jn p-acp n1 cc n1:
(26) doctrine (DIV2)
3322
Image 10
10031
and thus superiours make sinne, when by their euill example, or negligence in not punishing offences, they tempt others to sinne.
and thus superiors make sin, when by their evil Exampl, or negligence in not punishing offences, they tempt Others to sin.
cc av n2-jn vvb n1, c-crq p-acp po32 j-jn n1, cc n1 p-acp xx vvg n2, pns32 vvb n2-jn p-acp n1.
(26) doctrine (DIV2)
3322
Image 10
10032
Sixtly, when a man makes a trade of sinning:
Sixty, when a man makes a trade of sinning:
ord, c-crq dt n1 vvz dt n1 pp-f vvg:
(26) doctrine (DIV2)
3323
Image 10
10033
and thus men are said in Scripture to bee workers of iniquity, which is a Periphrasis of wicked men.
and thus men Are said in Scripture to be workers of iniquity, which is a Periphrasis of wicked men.
cc av n2 vbr vvn p-acp n1 pc-acp vbi n2 pp-f n1, r-crq vbz dt n1 pp-f j n2.
(26) doctrine (DIV2)
3323
Image 10
10034
Now hee that is said to make a trade of sinne, or to bee a worker of iniquity;
Now he that is said to make a trade of sin, or to be a worker of iniquity;
av pns31 cst vbz vvn pc-acp vvi dt n1 pp-f n1, cc pc-acp vbi dt n1 pp-f n1;
(26) doctrine (DIV2)
3323
Image 10
10035
first, is one that makes it his dayly custome to follow his sinfull course of life,
First, is one that makes it his daily custom to follow his sinful course of life,
ord, vbz pi cst vvz pn31 po31 j n1 pc-acp vvi po31 j n1 pp-f n1,
(26) doctrine (DIV2)
3323
Image 10
10036
or that followes sinne, as the trades-man doth his trade.
or that follows sin, as the tradesman does his trade.
cc d vvz n1, c-acp dt n1 vdz po31 n1.
(26) doctrine (DIV2)
3323
Image 10
10037
Secondly that cannot liue without his sinne, that accounts his sinne the life of his life, that had as liefe be dead, as restrayned of his sinne:
Secondly that cannot live without his sin, that accounts his sin the life of his life, that had as lief be dead, as restrained of his sin:
ord cst vmbx vvi p-acp po31 n1, cst vvz po31 n1 dt n1 pp-f po31 n1, cst vhd a-acp av-j vbi j, c-acp vvn pp-f po31 n1:
(26) doctrine (DIV2)
3323
Image 10
10038
as the trades-man accounts himselfe vndone, if his trade bee destroyed. Seuenthly, when a man calles good euill, and euill good;
as the tradesman accounts himself undone, if his trade be destroyed. Seuenthly, when a man calls good evil, and evil good;
c-acp dt n1 vvz px31 vvn, cs po31 n1 vbi vvn. crd, c-crq dt n1 vvz j n-jn, cc j-jn j;
(26) doctrine (DIV2)
3323
Image 10
10039
when a man makes that to bee a sinne, which is no sinne.
when a man makes that to be a sin, which is no sin.
c-crq dt n1 vvz cst pc-acp vbi dt n1, r-crq vbz dx n1.
(26) doctrine (DIV2)
3324
Image 10
10040
Thus they make sinne, that call those things sinne, which GOD by his Law neuer called sinne.
Thus they make sin, that call those things sin, which GOD by his Law never called sin.
av pns32 vvb n1, cst vvb d n2 n1, r-crq np1 p-acp po31 n1 av-x vvd n1.
(26) doctrine (DIV2)
3324
Image 10
10041
And thus men make sinne, both out of superstition on the left hand, and out of rash zeale on the right hand.
And thus men make sin, both out of Superstition on the left hand, and out of rash zeal on the right hand.
cc av n2 vvb n1, d av pp-f n1 p-acp dt j n1, cc av pp-f j n1 p-acp dt j-jn n1.
(26) doctrine (DIV2)
3324
Image 10
10042
Thus also prophane persons make godlines and a holy conuersation to bee Schismes, and truth to bee Heresy:
Thus also profane Persons make godliness and a holy Conversation to be Schisms, and truth to be Heresy:
av av j n2 vvi n1 cc dt j n1 pc-acp vbi n2, cc n1 pc-acp vbi n1:
(26) doctrine (DIV2)
3324
Image 10
10065
Ans. Hee was sanctified from the wombe, being conceiued by the holy Ghost, which no other are: Ans. He was sanctified from the womb, being conceived by the holy Ghost, which no other Are:
np1 pns31 vbds vvn p-acp dt n1, vbg vvn p-acp dt j n1, r-crq dx j-jn vbr:
(26) doctrine (DIV2)
3334
Image 10
10043
Thus the Iewes called Pauls religious course, Heresy: when hee by that way, which they called Heresy, worshipped the God of his fathers:
Thus the Iewes called Paul's religious course, Heresy: when he by that Way, which they called Heresy, worshipped the God of his Father's:
av dt np2 vvd npg1 j n1, n1: c-crq pns31 p-acp d n1, r-crq pns32 vvd n1, vvd dt n1 pp-f po31 n2:
(26) doctrine (DIV2)
3324
Image 10
10044
and the Professors of Christian Religion they called a sect, Acts 28. Esay 5.20.
and the Professors of Christian Religion they called a sect, Acts 28. Isaiah 5.20.
cc dt n2 pp-f njp n1 pns32 vvd dt n1, n2 crd np1 crd.
(26) doctrine (DIV2)
3324
Image 10
10045
Thus Lawyers many times make sinnes, when they make a good cause bad, and a bad cause good.
Thus Lawyers many times make Sins, when they make a good cause bad, and a bad cause good.
av n2 d n2 vvb n2, c-crq pns32 vvb dt j n1 j, cc dt j n1 j.
(26) doctrine (DIV2)
3324
Image 10
10046
Eightly, when a man by slander casts foule aspersions vpon other men that are innocent, speaking euill with any manner of euill report of such, as liue religiously.
Eighth, when a man by slander Cast foul Aspersions upon other men that Are innocent, speaking evil with any manner of evil report of such, as live religiously.
ord, c-crq dt n1 p-acp n1 vvz j n2 p-acp j-jn n2 cst vbr j-jn, vvg j-jn p-acp d n1 pp-f j-jn n1 pp-f d, c-acp vvb av-j.
(26) doctrine (DIV2)
3325
Image 10
10047
And this art of making sinne, the slanderer learned of the deuill, that accuser of the brethren.
And this art of making sin, the slanderer learned of the Devil, that accuser of the brothers.
cc d n1 pp-f vvg n1, dt n1 j pp-f dt n1, cst n1 pp-f dt n2.
(26) doctrine (DIV2)
3325
Image 10
10048
Thus many godly persons are many times by wicked reports made grosse offenders in the common acceptation of the world,
Thus many godly Persons Are many times by wicked reports made gross offenders in the Common acceptation of the world,
av d j n2 vbr d n2 p-acp j n2 vvd j n2 p-acp dt j n1 pp-f dt n1,
(26) doctrine (DIV2)
3325
Image 10
10049
and in the rumours spred abroad of them in many places.
and in the rumours spread abroad of them in many places.
cc p-acp dt n2 vvd av pp-f pno32 p-acp d n2.
(26) doctrine (DIV2)
3325
Image 10
10050
Thus they made Christ and the Apostles grieuous sinners, and a spectacle to men and Angels.
Thus they made christ and the Apostles grievous Sinners, and a spectacle to men and Angels.
av pns32 vvd np1 cc dt n2 j n2, cc dt n1 p-acp n2 cc n2.
(26) doctrine (DIV2)
3325
Image 10
10051
Ninthly, when a man in aduersity deuiseth vnlawfull shifts and courses to get out of trouble,
Ninthly, when a man in adversity devises unlawful shifts and courses to get out of trouble,
ord, c-crq dt n1 p-acp n1 vvz j n2 cc n2 pc-acp vvi av pp-f n1,
(26) doctrine (DIV2)
3326
Image 10
10052
or deliuer himselfe from the crosse is layd vpon him.
or deliver himself from the cross is laid upon him.
cc vvi px31 p-acp dt n1 vbz vvn p-acp pno31.
(26) doctrine (DIV2)
3326
Image 10
10053
And this sence may in some sort be applied to the case of our Sauiour, who neuer vsed ill meanes to deliuer himself, though he suffred extreme things. Lastly, in a generall sense:
And this sense may in Some sort be applied to the case of our Saviour, who never used ill means to deliver himself, though he suffered extreme things. Lastly, in a general sense:
cc d n1 vmb p-acp d n1 vbi vvn p-acp dt n1 pp-f po12 n1, r-crq av-x vvd j-jn n2 pc-acp vvi px31, cs pns31 vvd j-jn n2. ord, p-acp dt j n1:
(26) doctrine (DIV2)
3326
Image 10
10054
Euery man that is guilty of sinne, may bee said to make sinne.
Every man that is guilty of sin, may be said to make sin.
d n1 cst vbz j pp-f n1, vmb vbi vvn pc-acp vvi n1.
(26) doctrine (DIV2)
3327
Image 10
10055
And so it is commonly by way of remouall said of Christ, that hee made no sinne, that is, that hee was neuer guilty of any offence against God, or man.
And so it is commonly by Way of removal said of christ, that he made no sin, that is, that he was never guilty of any offence against God, or man.
cc av pn31 vbz av-j p-acp n1 pp-f n1 vvd pp-f np1, cst pns31 vvd dx n1, cst vbz, cst pns31 vbds av-x j pp-f d n1 p-acp np1, cc n1.
(26) doctrine (DIV2)
3327
Image 10
10056
Thus of the sense of the words. Diuers doctrines may bee gathered out of these words:
Thus of the sense of the words. Diverse doctrines may be gathered out of these words:
av pp-f dt n1 pp-f dt n2. j n2 vmb vbi vvn av pp-f d n2:
(26) doctrine (DIV2)
3328
Image 10
10057
but because one is principall, I will but touch the rest. Doct. 1. Mens sinnes are of mens making:
but Because one is principal, I will but touch the rest. Doct. 1. Men's Sins Are of men's making:
cc-acp c-acp crd vbz j-jn, pns11 vmb cc-acp vvi dt n1. np1 crd ng2 n2 vbr pp-f ng2 n-vvg:
(26) doctrine (DIV2)
3329
Image 10
10058
man made sinne, God made none. Doct. 2. It is a hatefull thing to bee a maker of sinne.
man made sin, God made none. Doct. 2. It is a hateful thing to be a maker of sin.
n1 vvd n1, np1 vvd pix. np1 crd pn31 vbz dt j n1 pc-acp vbi dt n1 pp-f n1.
(26) doctrine (DIV2)
3330
Image 10
10059
Ast was most glorious for God to make a world of creatures: so it is most ignominious for man to make a world of sinnes.
Ast was most glorious for God to make a world of creatures: so it is most ignominious for man to make a world of Sins.
np1 vbds av-ds j p-acp np1 pc-acp vvi dt n1 pp-f n2: av pn31 vbz av-ds j p-acp n1 pc-acp vvi dt n1 pp-f n2.
(26) doctrine (DIV2)
3331
Image 10
10060
Doct. 3. Christ made no sinne. This is the chief doctrine, and plaine in the text:Doct. 3. christ made no sin. This is the chief Doctrine, and plain in the text:
np1 crd np1 vvd dx n1. d vbz dt j-jn n1, cc j p-acp dt n1:
(26) doctrine (DIV2)
3332
Image 10
10061
Hee was not onely free from the first, and worst kinds of making of sinne mentioned before,
He was not only free from the First, and worst Kinds of making of sin mentioned before,
pns31 vbds xx av-j j p-acp dt ord, cc js n2 pp-f vvg pp-f n1 vvn a-acp,
(26) doctrine (DIV2)
3332
Image 10
10062
but hee was free from all sinne in all estates of his life, he knew no sinne, he did none iniquity:
but he was free from all sin in all estates of his life, he knew no sin, he did none iniquity:
cc-acp pns31 vbds j p-acp d n1 p-acp d n2 pp-f po31 n1, pns31 vvd dx n1, pns31 vdd pix n1:
(26) doctrine (DIV2)
3332
Image 10
10063
He was that iust One by an excellencie.
He was that just One by an excellency.
pns31 vbds cst j pi p-acp dt n1.
(26) doctrine (DIV2)
3332
Image 10
10064
Quest. But how came it to passe, that the man Iesus had no sinne, seeing all other men bring sin with them into the world, and daily sinne?Quest. But how Come it to pass, that the man Iesus had no sin, seeing all other men bring since with them into the world, and daily sin?
n1. cc-acp q-crq vvd pn31 pc-acp vvi, cst dt n1 np1 vhd dx n1, vvg d j-jn n2 vvb n1 p-acp pno32 p-acp dt n1, cc j n1?
(26) doctrine (DIV2)
3333
Image 10
10066
so as both originall sinne was stopped from flowing in vpon him in his cōception; and besides, hee was qualified with perfect holines from the wombe:
so as both original sin was stopped from flowing in upon him in his conception; and beside, he was qualified with perfect holiness from the womb:
av c-acp d j-jn n1 vbds vvn p-acp vvg p-acp p-acp pno31 p-acp po31 n1; cc a-acp, pns31 vbds vvn p-acp j n1 p-acp dt n1:
(26) doctrine (DIV2)
3334
Image 10
10067
and therefore is called that holy thing borne of the Virgin, Luke 1.35.
and Therefore is called that holy thing born of the Virgae, Lycia 1.35.
cc av vbz vvn cst j n1 vvn pp-f dt n1, av crd.
(26) doctrine (DIV2)
3334
Image 10
10068
And it was necessary, his humane nature should bee so holy, and that hee should doe no sinne,
And it was necessary, his humane nature should be so holy, and that he should do no sin,
cc pn31 vbds j, po31 j n1 vmd vbi av j, cc cst pns31 vmd vdi dx n1,
(26) doctrine (DIV2)
3335
Image 10
10069
because his humane nature was to bee a tabernacle for the Deity to dwell in, Colos. 2.9.
Because his humane nature was to be a tabernacle for the Deity to dwell in, Colos 2.9.
c-acp po31 j n1 vbds pc-acp vbi dt n1 p-acp dt n1 pc-acp vvi p-acp, np1 crd.
(26) doctrine (DIV2)
3335
Image 10
10070
and besides, from his very humane nature, as well as from his Deity, must flow vnto vs life, and all good things;
and beside, from his very humane nature, as well as from his Deity, must flow unto us life, and all good things;
cc a-acp, p-acp po31 j j n1, c-acp av c-acp p-acp po31 n1, vmb vvi p-acp pno12 n1, cc d j n2;
(26) doctrine (DIV2)
3335
Image 10
10071
and therefore hee must needes be vndefiled:
and Therefore he must needs be undefiled:
cc av pns31 vmb av vbi j:
(26) doctrine (DIV2)
3335
Image 10
10072
The man-hood of Christ is as the conduit, and the God-head as the spring of grace vnto vs. Besides, his sufferings could not bee auayleable,
The manhood of christ is as the conduit, and the Godhead as the spring of grace unto us Beside, his sufferings could not be available,
dt n1 pp-f np1 vbz p-acp dt n1, cc dt n1 p-acp dt n1 pp-f n1 p-acp pno12 p-acp, po31 n2 vmd xx vbi j,
(26) doctrine (DIV2)
3335
Image 10
10073
if he were not innocent himselfe. The vses follow: and so, Vses. First, wee see the difference betweene the two Adams :
if he were not innocent himself. The uses follow: and so, Uses. First, we see the difference between the two Adams:
cs pns31 vbdr xx j-jn px31. dt n2 vvb: cc av, vvz. ord, pns12 vvb dt n1 p-acp dt crd npg1:
(26) doctrine (DIV2)
3335
Image 10
10074
the first made sinne, and infected all the world with it: The other made no sinne, but redeemed all the world from it.
the First made sin, and infected all the world with it: The other made no sin, but redeemed all the world from it.
dt ord vvd n1, cc vvn d dt n1 p-acp pn31: dt n-jn vvd dx n1, cc-acp vvd d dt n1 p-acp pn31.
(26) doctrine (DIV2)
3337
Image 10
10075
The first Adam, as he had power not to sin, so he had power to sinne:
The First Adam, as he had power not to sin, so he had power to sin:
dt ord np1, c-acp pns31 vhd n1 xx pc-acp vvi, av pns31 vhd n1 p-acp n1:
(26) doctrine (DIV2)
3337
Image 10
10076
but the second Adam had not onely a power not to sinne, but also no power to sinne;
but the second Adam had not only a power not to sin, but also no power to sin;
cc-acp dt ord np1 vhd xx av-j dt n1 xx p-acp n1, cc-acp av dx n1 p-acp n1;
(26) doctrine (DIV2)
3337
Image 10
10077
not onely, as they say in Schooles, posse non peccare ; but also non posse peccare. Secondly, wee may hence see, in what a wofull damnity against goodnes the world stands;
not only, as they say in Schools, posse non Peccare; but also non posse Peccare. Secondly, we may hence see, in what a woeful damnity against Goodness the world Stands;
xx av-j, c-acp pns32 vvb p-acp n2, fw-la fw-la uh; cc-acp av fw-fr fw-la uh. ord, pns12 vmb av vvi, p-acp r-crq dt j n1 p-acp n1 dt n1 vvz;
(26) doctrine (DIV2)
3337
Image 10
10078
when this most innocent Man, that neuer did any sinne, that neuer offended God or man in all his life;
when this most innocent Man, that never did any sin, that never offended God or man in all his life;
c-crq d av-ds j-jn n1, cst av-x vdd d n1, cst av-x vvd np1 cc n1 p-acp d po31 n1;
(26) doctrine (DIV2)
3338
Image 10
10079
when he, I say, comes into the world, how is hee despised, and reiected of men!
when he, I say, comes into the world, how is he despised, and rejected of men!
c-crq pns31, pns11 vvb, vvz p-acp dt n1, q-crq vbz pns31 vvn, cc vvn pp-f n2!
(26) doctrine (DIV2)
3338
Image 10
10080
Who looked after him, vnlesse it were for his miracles? Few honored him for his holines.
Who looked After him, unless it were for his Miracles? Few honoured him for his holiness.
r-crq vvd p-acp pno31, cs pn31 vbdr p-acp po31 n2? np1 vvd pno31 p-acp po31 n1.
(26) doctrine (DIV2)
3338
Image 10
10081
How is the world set on wickednes, that it should account him without forme or hand-somnes, that shone before God and Angels in such a spotlesse innocency? Oh what wit had the rulers of this world, that condemned him as a malefactor, that had no spot in him from the crowne of the head to the soale of the foot, that neuer did man wrong,
How is the world Set on wickedness, that it should account him without Form or handsomeness, that shone before God and Angels in such a spotless innocency? O what wit had the Rulers of this world, that condemned him as a Malefactor, that had no spot in him from the crown of the head to the Soale of the foot, that never did man wrong,
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(26) doctrine (DIV2)
3338
Image 10
10082
or sinned against God, Esay 49.7. and 53.2, 3, 4.
or sinned against God, Isaiah 49.7. and 53.2, 3, 4.
cc vvn p-acp np1, np1 crd. cc crd, crd, crd
(26) doctrine (DIV2)
3338
Image 10
10083
Thirdly, wee may hence see cause to wonder at the loue of Christ to vs. Oh how is it, that hee bare the imputation of such a world of sinnes, that yet himselfe neuer knew sinne? What hart of man can sufficiently admire his loue vnto vs, that can abase himselfe to bee made sinne for vs, that neuer did sinne himselfe?
Thirdly, we may hence see cause to wonder At the love of christ to us O how is it, that he bore the imputation of such a world of Sins, that yet himself never knew sin? What heart of man can sufficiently admire his love unto us, that can abase himself to be made sin for us, that never did sin himself?
ord, pns12 vmb av vvi n1 pc-acp vvi p-acp dt n1 pp-f np1 p-acp pno12 uh q-crq vbz pn31, cst pns31 vvd dt n1 pp-f d dt n1 pp-f n2, cst av px31 av vvd n1? q-crq n1 pp-f n1 vmb av-j vvi po31 n1 p-acp pno12, cst vmb vvi px31 pc-acp vbi vvn n1 p-acp pno12, cst av-x vdd vvi px31?
(26) doctrine (DIV2)
3339
Image 10
10084
Fourthly, is it not hence also most manifest, that impenitent sinners shall not bee spared,
Fourthly, is it not hence also most manifest, that impenitent Sinners shall not be spared,
ord, vbz pn31 xx av av av-ds j, cst j n2 vmb xx vbi vvn,
(26) doctrine (DIV2)
3340
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or pitied of God? Did not God spare his owne Sonne that neuer offended in all his life? and shall hee spare them, that neuer left offending of him? Oh what madnes hath besotted men so,
or pitied of God? Did not God spare his own Son that never offended in all his life? and shall he spare them, that never left offending of him? O what madness hath besotted men so,
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(26) doctrine (DIV2)
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as with stubborn wilfulnesse still to trust vpon an vnknowne mercy in God, yea such a mercy,
as with stubborn wilfulness still to trust upon an unknown mercy in God, yea such a mercy,
c-acp p-acp j n1 av pc-acp vvi p-acp dt j n1 p-acp np1, uh d dt n1,
(26) doctrine (DIV2)
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as God could neuer conceiue in the case of his Sonne, that was not to him,
as God could never conceive in the case of his Son, that was not to him,
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(26) doctrine (DIV2)
3340
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as they are, in any respect!
as they Are, in any respect!
c-acp pns32 vbr, p-acp d n1!
(26) doctrine (DIV2)
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Were these men but throughly beaten from this sinfull plea of mercy in God, they would repent of their sinnes in time,
Were these men but thoroughly beaten from this sinful plea of mercy in God, they would Repent of their Sins in time,
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(26) doctrine (DIV2)
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and seeke true mercy from God, which neuer is withheld from penitent sinners.
and seek true mercy from God, which never is withheld from penitent Sinners.
cc vvi j n1 p-acp np1, r-crq av vbz vvn p-acp j-jn n2.
(26) doctrine (DIV2)
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Lastly, Did our Sauiour Christ suffer so patiently such extreme things, that neuer deserued any euill in himself? What a shame is it for vs to be so vnquiet,
Lastly, Did our Saviour christ suffer so patiently such extreme things, that never deserved any evil in himself? What a shame is it for us to be so unquiet,
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(26) doctrine (DIV2)
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and deiected, or so froward, or so vnsettled, when any crosses or affliction fall vpon vs, who yet haue deserued at Gods hands to suffer a thousand times more,
and dejected, or so froward, or so unsettled, when any Crosses or affliction fallen upon us, who yet have deserved At God's hands to suffer a thousand times more,
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(26) doctrine (DIV2)
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and worse things then those that doe befall vs? In his mouth was found no guile. ]
and Worse things then those that do befall us? In his Mouth was found no guile. ]
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(26) doctrine (DIV2)
3341
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Wee read in the Scripture, of guile in the spirit, when wee haue false hearts,
we read in the Scripture, of guile in the Spirit, when we have false hearts,
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(26) doctrine (DIV2)
3343
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and guile in the hands by false weights and ballances, and guile in the mouth in deceitfull words.
and guile in the hands by false weights and balances, and guile in the Mouth in deceitful words.
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(26) doctrine (DIV2)
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Guile in words is committed many waies. First, by lying, when men speake what they thinke not.
Guile in words is committed many ways. First, by lying, when men speak what they think not.
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(26) doctrine (DIV2)
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Secondly, by flattering, when men praise others after a corrupt manner, or for corrupt ends.
Secondly, by flattering, when men praise Others After a corrupt manner, or for corrupt ends.
ord, p-acp vvg, c-crq n2 vvb n2-jn p-acp dt j n1, cc p-acp j n2.
(26) doctrine (DIV2)
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Thirdly, by backbiting, when men censure others behind their backs, of malice, or whisper euill against others, Psal. 41.7.
Thirdly, by backbiting, when men censure Others behind their backs, of malice, or whisper evil against Others, Psalm 41.7.
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(26) doctrine (DIV2)
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Fourthly, by wresting the words of others to their hurt, Psal. 56.11. and 52.1, 2. Fiftly, by withholding the iust praises of others, or Apologie.
Fourthly, by wresting the words of Others to their hurt, Psalm 56.11. and 52.1, 2. Fifty, by withholding the just praises of Others, or Apology.
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(26) doctrine (DIV2)
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Sixtly, by fearfulnes in euill times, when men will not stand for the truth, or speake against their consciences.
Sixty, by fearfulness in evil times, when men will not stand for the truth, or speak against their Consciences.
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(26) doctrine (DIV2)
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Seuenthly, by disgracefull iests, Ephes. 5.4. Eightthly, by telling the truth, of malice, 1. Sam. 22.9, 10. Ninthly, by boasting of a false gift, Pro. 27.1.
Seuenthly, by disgraceful jests, Ephesians 5.4. Eighthly, by telling the truth, of malice, 1. Sam. 22.9, 10. Ninthly, by boasting of a false gift, Pro 27.1.
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(26) doctrine (DIV2)
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Tenthly, by hypocrisy and dissimulation, and that diuers waies, as 1. When men speake faire to mens faces,
Tenthly, by hypocrisy and dissimulation, and that diverse ways, as 1. When men speak fair to men's faces,
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(26) doctrine (DIV2)
3354
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but reproach them behind their backs, or flatter them meerely, to catch them, and intangle them in their talke,
but reproach them behind their backs, or flatter them merely, to catch them, and entangle them in their talk,
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(26) doctrine (DIV2)
3354
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as the Pharises often tempted Christ.
as the Pharisees often tempted christ.
c-acp dt np2 av vvd np1.
(26) doctrine (DIV2)
3354
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2. That reproueth sinne in others, and yet commits it himselfe, Rom. 2.19. 3. That colours sinne, vnder pretence of Religion, Marke 12.40. 4. That professeth Religion in words,
2. That Reproveth sin in Others, and yet commits it himself, Rom. 2.19. 3. That colours sin, under pretence of Religion, Mark 12.40. 4. That Professes Religion in words,
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(26) doctrine (DIV2)
3354
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and yet denieth it in his heart. 5. That hideth his sinne by deniall, or excuses, to auoid shame and punishment. 6. That giues good words to men in affliction,
and yet Denieth it in his heart. 5. That Hideth his sin by denial, or excuses, to avoid shame and punishment. 6. That gives good words to men in affliction,
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(26) doctrine (DIV2)
3354
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but relieues them not, 1 Ioh. 3.17, 18.
but relieves them not, 1 John 3.17, 18.
cc-acp vvz pno32 xx, crd np1 crd, crd
(26) doctrine (DIV2)
3354
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None of these, nor any other waies of guile were found in Christ, though they called him a deceiuer,
None of these, nor any other ways of guile were found in christ, though they called him a deceiver,
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(26) doctrine (DIV2)
3355
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and sought all occasions against him. Thus of the sense: the doctrines follow. Doct. 1. Guile in words is a vice, that wonderfully dishonours a man:
and sought all occasions against him. Thus of the sense: the doctrines follow. Doct. 1. Guile in words is a vice, that wonderfully dishonours a man:
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(26) doctrine (DIV2)
3355
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It was a fault would giue great aduantage to the enemies of the truth.
It was a fault would give great advantage to the enemies of the truth.
pn31 vbds dt n1 vmd vvi j n1 p-acp dt n2 pp-f dt n1.
(26) doctrine (DIV2)
3357
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As it is a sinne, which is in a speciall manner hatefull to God, Psal. 5.7. so it is shamefull amongst men:
As it is a sin, which is in a special manner hateful to God, Psalm 5.7. so it is shameful among men:
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(26) doctrine (DIV2)
3357
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10112
and therefore as any man would enioy good daies, let him refraine his tongue from euill,
and Therefore as any man would enjoy good days, let him refrain his tongue from evil,
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(26) doctrine (DIV2)
3357
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10113
and his lips, that they speake no guile, Psal. 34.13. Doct. 2. When hee saith, that They found no guile in his mouth;
and his lips, that they speak no guile, Psalm 34.13. Doct. 2. When he Says, that They found no guile in his Mouth;
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(26) doctrine (DIV2)
3357
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it importes, that they sought it.
it imports, that they sought it.
pn31 vvz, cst pns32 vvd pn31.
(26) doctrine (DIV2)
3358
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And so wee learne, that the godly are so hated of the wicked, that they seeke occasion against them:
And so we Learn, that the godly Are so hated of the wicked, that they seek occasion against them:
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(26) doctrine (DIV2)
3358
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when they see not, or heare not of any faults in them, they search, and inquire,
when they see not, or hear not of any Faults in them, they search, and inquire,
c-crq pns32 vvb xx, cc vvb xx pp-f d n2 p-acp pno32, pns32 vvb, cc vvi,
(26) doctrine (DIV2)
3358
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and lie in waite to see, if they can catch their foot-slippings at any time:
and lie in wait to see, if they can catch their foot-slippings At any time:
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(26) doctrine (DIV2)
3358
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yea they mark their words, to see whether they can finde any falshood, or hurt in them.
yea they mark their words, to see whither they can find any falsehood, or hurt in them.
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(26) doctrine (DIV2)
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And therefore Christians should watch themselues, and their words the more carefully, and striue so much the more to shew themselues plaine men in their words and dealing, that they may speake what they think at all times.
And Therefore Christians should watch themselves, and their words the more carefully, and strive so much the more to show themselves plain men in their words and dealing, that they may speak what they think At all times.
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(26) doctrine (DIV2)
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Doct. 3. The third doctrine, which falls in this text, is, that in Christ was found no guile:Doct. 3. The third Doctrine, which falls in this text, is, that in christ was found no guile:
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(26) doctrine (DIV2)
3359
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he could neuer bee taken in the sinne of flattering, lying, coozening, backbiting, or any dissimulation, or hypocriticall, or deceitfull speeches;
he could never be taken in the sin of flattering, lying, cozening, backbiting, or any dissimulation, or hypocritical, or deceitful Speeches;
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(26) doctrine (DIV2)
3359
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and therefore the vse may bee, Vse 1. First, to shew the fearefull estate of such as vse lying and deceit,
and Therefore the use may be, Use 1. First, to show the fearful estate of such as use lying and deceit,
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(26) doctrine (DIV2)
3359
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and hypocriticall courses in the dealings with men in their trades, or other occasions of life.
and hypocritical courses in the dealings with men in their trades, or other occasions of life.
cc j n2 p-acp dt n2-vvg p-acp n2 p-acp po32 n2, cc j-jn n2 pp-f n1.
(26) doctrine (DIV2)
3360
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There was no guile in Christ;
There was no guile in christ;
pc-acp vbds dx n1 p-acp np1;
(26) doctrine (DIV2)
3360
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and therefore it is probable, they are not true Christians, because they are not heerein made like vnto Christ:
and Therefore it is probable, they Are not true Christians, Because they Are not herein made like unto christ:
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(26) doctrine (DIV2)
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yea deceit and guile is made a signe of a wicked man, Psal. 36.1, 3. And therefore such as are giuen to the sins of deceit,
yea deceit and guile is made a Signen of a wicked man, Psalm 36.1, 3. And Therefore such as Are given to the Sins of deceit,
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(26) doctrine (DIV2)
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and hypocriticall dealing, are in a miserable case, especially such as couer their deceit with smooth words, Ier. 9.8.
and hypocritical dealing, Are in a miserable case, especially such as cover their deceit with smooth words, Jeremiah 9.8.
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(26) doctrine (DIV2)
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and frame deceit, and binde their tongues to lies, and teach their tongues to speak euill lies, Iere. 9.5. 3. And such as wil deceiue their neighbours, their brethren,
and frame deceit, and bind their tongues to lies, and teach their tongues to speak evil lies, Jeremiah 9.5. 3. And such as will deceive their neighbours, their brothers,
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(26) doctrine (DIV2)
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or such as are harmelesse, Ierem. 9.5. Psalm. 35.20.
or such as Are harmless, Jeremiah 9.5. Psalm. 35.20.
cc d c-acp vbr j, np1 crd. np1. crd.
(26) doctrine (DIV2)
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Vse 2. Againe, this pattern in Christ may comfort the plaine-dealing, and plaine-meaning man, and plaine-speaking Christian, that hath no tricks & methods,Use 2. Again, this pattern in christ may Comfort the plain-dealing, and plain-meaning man, and plain-speaking Christian, that hath no tricks & methods,
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(26) doctrine (DIV2)
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and subtilty in his words, or carriage, but is a plaine man like Iacob : this is made a signe of a godly man, Zeph. 3.13. of a happy man, Psal. 15.2. of a true Israelite, Iohn 1.47. Being reuiled. ]
and subtlety in his words, or carriage, but is a plain man like Iacob: this is made a Signen of a godly man, Zephaniah 3.13. of a happy man, Psalm 15.2. of a true Israelite, John 1.47. Being reviled. ]
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(26) doctrine (DIV2)
3361
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Hitherto hath beene shewed, that Christ suffered without sinne:
Hitherto hath been showed, that christ suffered without sin:
av vhz vbn vvn, cst np1 vvd p-acp n1:
(26) doctrine (DIV2)
3363
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now the Apostle shewes, that hee suffered without reuiling, or threatning, which praise is increased in this, that hee reuiled not when hee was reuiled;
now the Apostle shows, that he suffered without reviling, or threatening, which praise is increased in this, that he reviled not when he was reviled;
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(26) doctrine (DIV2)
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nor threatned at the very time, when hee suffered extreme iniuries.
nor threatened At the very time, when he suffered extreme injuries.
ccx vvd p-acp dt j n1, c-crq pns31 vvd j-jn n2.
(26) doctrine (DIV2)
3363
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Reuiling is a sinne condemned in the sixt commandement, and is committed by bitter and disgracefull words against any other without desire of doing good: Reviling is a sin condemned in the sixt Commandment, and is committed by bitter and disgraceful words against any other without desire of doing good:
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(26) doctrine (DIV2)
3364
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And so men reuile, when they disgrace others by false accusations, as when they called Christ a deceiuer,
And so men revile, when they disgrace Others by false accusations, as when they called christ a deceiver,
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(26) doctrine (DIV2)
3364
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and said hee had a diuell, or was a glutton, or an enemy to Caesar, or a blasphemer, or the like. Againe:
and said he had a Devil, or was a glutton, or an enemy to Caesar, or a blasphemer, or the like. Again:
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(26) doctrine (DIV2)
3364
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It is reuiling, when the very tearmes vsed, are base & ignominious, if they be vsed onely out of passion:
It is reviling, when the very terms used, Are base & ignominious, if they be used only out of passion:
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(26) doctrine (DIV2)
3364
Image 10
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as to call men, made after the image of God, by the names of beasts, or the like.
as to call men, made After the image of God, by the names of beasts, or the like.
c-acp pc-acp vvi n2, vvn p-acp dt n1 pp-f np1, p-acp dt n2 pp-f n2, cc dt j.
(26) doctrine (DIV2)
3364
Image 10
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Againe, when wee vpbraid others with such deformities, or infirmities as God hath laid vpon them;
Again, when we upbraid Others with such deformities, or infirmities as God hath laid upon them;
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(26) doctrine (DIV2)
3364
Image 10
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as to mock a man for his deafenes, or lameness or ill sight, or the like, Leu. 19.14.
as to mock a man for his deafenes, or lameness or ill sighed, or the like, Leu. 19.14.
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(26) doctrine (DIV2)
3364
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Besides, whē men reproch others with such words for any thing they faile in, as expresse more disgrace, then the fault deserues;
Beside, when men reproach Others with such words for any thing they fail in, as express more disgrace, then the fault deserves;
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(26) doctrine (DIV2)
3364
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as for some mistaking to call a man, foole, Math. 5. yea it is reuiling,
as for Some mistaking to call a man, fool, Math. 5. yea it is reviling,
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(26) doctrine (DIV2)
3364
Image 10
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when the faults of others are charged vpon them without a calling, or desire of their amendment:
when the Faults of Others Are charged upon them without a calling, or desire of their amendment:
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(26) doctrine (DIV2)
3364
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And so it is reuiling, to vpbraid any with the sins they haue repented of. And thus what reuiling is.
And so it is reviling, to upbraid any with the Sins they have repented of. And thus what reviling is.
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(26) doctrine (DIV2)
3364
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Doct. 1. Reuiling is a hatefull sinne: That appeares from hence, that it is accounted a great suffring to suffer reuiling.Doct. 1. Reviling is a hateful sin: That appears from hence, that it is accounted a great suffering to suffer reviling.
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(26) doctrine (DIV2)
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And our Sauiour accounts it murther in his exposition vpon the sixt Commandement, Mat. 5. and therefore bitter words are compared to arrowes,
And our Saviour accounts it murder in his exposition upon the sixt Commandment, Mathew 5. and Therefore bitter words Are compared to arrows,
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and swordes, which are instruments of murther: and reuiling godly men, is tearmed blasphemy in sundry Scriptures in the originall:
and swords, which Are Instruments of murder: and reviling godly men, is termed blasphemy in sundry Scriptures in the original:
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It growes out of a bitter roote, and is the very froth or scum of a naughty disposition or maliciousnes, Heb. 12.14, 15. Iam. 1.21. It is a vice altogether contrary to the Spirit of God, which is a Spirit of meekenes.
It grows out of a bitter root, and is the very froth or scum of a naughty disposition or maliciousness, Hebrew 12.14, 15. Iam. 1.21. It is a vice altogether contrary to the Spirit of God, which is a Spirit of meekness.
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And if a godly man suddenly fall into bitter words, it makes the holy Ghost stir within him, Ephes. 4.30.
And if a godly man suddenly fallen into bitter words, it makes the holy Ghost stir within him, Ephesians 4.30.
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and euill words corrupt good manners, 1. Cor. 15. Thou losest so much of thy honesty, as thou vsest of reuiling.
and evil words corrupt good manners, 1. Cor. 15. Thou losest so much of thy honesty, as thou usest of reviling.
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Vse. The vse is therefore, First, to perswade all that are godly, to auoid this sinne,Use. The use is Therefore, First, to persuade all that Are godly, to avoid this sin,
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and at home and abroad to reuile no man vpon any occasion, Titus 3.2. and the rather, because they are heires of blessing, 1. Pet. 3.9.
and At home and abroad to revile no man upon any occasion, Titus 3.2. and the rather, Because they Are Heirs of blessing, 1. Pet. 3.9.
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and haue the example not only of the godly in Scripture, but of Christ himselfe, as it is heere vrged.
and have the Exampl not only of the godly in Scripture, but of christ himself, as it is Here urged.
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Secondly, it serues to reproue, and shame all such as are guilty of so hatefull a sinne, especially, 1. Such as haue a mouth full of cursing, and bitternes such as are many Masters,
Secondly, it serves to reprove, and shame all such as Are guilty of so hateful a sin, especially, 1. Such as have a Mouth full of cursing, and bitterness such as Are many Masters,
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and Mistresses, or Dames, that cannot speake to their seruants, but it is with reuiling tearmes;
and Mistress's, or Dams, that cannot speak to their Servants, but it is with reviling terms;
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their vsuall speech to them, is to find fault with reproach, and so in any sort of men, that are thus bitter-tongued, Rom. 3.14. Iam. 3.9.
their usual speech to them, is to find fault with reproach, and so in any sort of men, that Are thus bitter-tongued, Rom. 3.14. Iam. 3.9.
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It is the signe of an vnregenerate heart. 2. Such as are giuen to it to complaine of their neighbours in all places, euill-minded men, that know little other discourse,
It is the Signen of an unregenerate heart. 2. Such as Are given to it to complain of their neighbours in all places, evil-minded men, that know little other discourse,
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but by way of finding fault, or reproaching this or that man:
but by Way of finding fault, or reproaching this or that man:
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and they cease not, till they haue filled towne and countrey with reproches and slaunders, Iam. 5.9. 3. Such as reuile innocent men,
and they cease not, till they have filled town and country with Reproaches and slanders, Iam. 5.9. 3. Such as revile innocent men,
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and speake euill of the iust and godly, whom they ought to praise and honour. 4. Such as reuile men for this very reason, because they are good.
and speak evil of the just and godly, whom they ought to praise and honour. 4. Such as revile men for this very reason, Because they Are good.
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It is monstrous ill to reuile a good man, but abominable vile to reuile goodnes and Religion it selfe, to scoffe and reproach preaching,
It is monstrous ill to revile a good man, but abominable vile to revile Goodness and Religion it self, to scoff and reproach preaching,
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and hearing of Sermons, and praying, &c. Woe is to them that thus call good, euill:
and hearing of Sermons, and praying, etc. Woe is to them that thus call good, evil:
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and the worst is, when they set vp, in stead of those things, the prayses of drunkennesse, good fellowship,
and the worst is, when they Set up, in stead of those things, the praises of Drunkenness, good fellowship,
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and lasciuious meetings, and riotous disorders, and so call bitter, sweet;
and lascivious meetings, and riotous disorders, and so call bitter, sweet;
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and euill, good. 5. Such as raile at such as are in authority, and speak euill of dignities, Iude 2. Pet. 2. 6. Such as reuile their very parents,
and evil, good. 5. Such as rail At such as Are in Authority, and speak evil of dignities, Iude 2. Pet. 2. 6. Such as revile their very Parents,
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And so is it monstrous vile for wiues to traduce their husbands, and by backbiting to destroy their reputations,
And so is it monstrous vile for wives to traduce their Husbands, and by backbiting to destroy their reputations,
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as it is monstrous for the people to reuile their teachers, that are godly and painefull men. 7. Such as reuile Christ,
as it is monstrous for the people to revile their Teachers, that Are godly and painful men. 7. Such as revile christ,
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as the Iewes did (of which afterwards) and such are they, that reuile God,
as the Iewes did (of which afterwards) and such Are they, that revile God,
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as swearers, murmurers, and blasphemers doe in their kinde, as well as Pagans and Atheists, that speak reproachfully of the doctrine of the duties, or treaty of persons.
as swearers, murmurers, and blasphemers do in their kind, as well as Pagans and Atheists, that speak reproachfully of the Doctrine of the duties, or treaty of Persons.
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Thus of the sinne of reuiling. Doct. 2. Christ himselfe was reuiled: Hee that was so iust and innocent:
Thus of the sin of reviling. Doct. 2. christ himself was reviled: He that was so just and innocent:
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Hee that did so much good in euery place: Hee that had power to bee reuenged on such as did reuile him.
He that did so much good in every place: He that had power to be revenged on such as did revile him.
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This is the more remarkable, if wee also consider, by whom hee was reuiled, euen by such as had their birth, breath,
This is the more remarkable, if we also Consider, by whom he was reviled, even by such as had their birth, breath,
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and being, and all from him: yea hee was reuiled of all sorts of men: Iewes, Gentiles, Rulers, the People, learned Men, and vnlearned.
and being, and all from him: yea he was reviled of all sorts of men: Iewes, Gentiles, Rulers, the People, learned Men, and unlearned.
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And this was the more to bee wondred at too, if we consider with what kinde of reuiling hee was reuiled,
And this was the more to be wondered At too, if we Consider with what kind of reviling he was reviled,
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and that was with most hateful aspersions, as deceiuing, working by the diuell, blasphemy, sedition, treason, &c. The vse followes.
and that was with most hateful Aspersions, as deceiving, working by the Devil, blasphemy, sedition, treason, etc. The use follows.
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Vse. Was Christ reuiled? Then it is most manifest, that the world hates goodnes incurably:Use. Was christ reviled? Then it is most manifest, that the world hates Goodness incurably:
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(26) doctrine (DIV2)
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If that Iust one cannot scape reproach and slanders, then may not any godly persons promise to themselues peace that waies.
If that Just one cannot escape reproach and slanders, then may not any godly Persons promise to themselves peace that ways.
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Therefore carnall friends of such as suffer reproach for Religion, many times say, It must needs bee, they are faulty some way,
Therefore carnal Friends of such as suffer reproach for Religion, many times say, It must needs be, they Are faulty Some Way,
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or at least are not discreet:
or At least Are not discreet:
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whereas this instance of our Sauiour shewes, that worldly-minded men will reproach such as are godly,
whereas this instance of our Saviour shows, that worldly-minded men will reproach such as Are godly,
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though they were neuer so discreet, or innocent. Besides, this should teach vs patience vnder such indignities and wrongs: CHRIST was reuiled:
though they were never so discreet, or innocent. Beside, this should teach us patience under such indignities and wrongs: CHRIST was reviled:
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and shall wee bee so troubled and disquieted? Christ did not reuile again. ] And the reason was, partly, because Reuiling is a sinne;
and shall we be so troubled and disquieted? christ did not revile again. ] And the reason was, partly, Because Reviling is a sin;
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and partly, because he suffred as our surety, though he had deserued no such shame, and we had;
and partly, Because he suffered as our surety, though he had deserved no such shame, and we had;
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and therfore holds his peace, not onely from reuiling, but many times from iust apologie, confessing our guiltinesse by his silence.
and Therefore holds his peace, not only from reviling, but many times from just apology, confessing our guiltiness by his silence.
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The practice of our Sauiour is heer reported for our learning, that all Christians might hence bee warned, not to render reuiling for reuiling, 1. Pet. 3.9. There are many reasons to perswade vs to patience, and not to render reuiling for reuiling.
The practice of our Saviour is her reported for our learning, that all Christians might hence be warned, not to render reviling for reviling, 1. Pet. 3.9. There Are many Reasons to persuade us to patience, and not to render reviling for reviling.
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First, the reproaches of vnreasonable men cannot take away thy innocency. Secondly, better men than we, haue been as vilely abused. First, the Reproaches of unreasonable men cannot take away thy innocency. Secondly, better men than we, have been as vilely abused.
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Thirdly, as Dauid said, God may blesse thee for their cursing, and honour thee for their disgracing of thee.
Thirdly, as David said, God may bless thee for their cursing, and honour thee for their disgracing of thee.
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Fourthly, because we are heirs of blessing;
Fourthly, Because we Are Heirs of blessing;
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and therefore such foule language as cursing and reuiling, should not be found in our mouthes.
and Therefore such foul language as cursing and reviling, should not be found in our mouths.
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Fiftly, though thou deserue not those reproaches from men, yet thou art not innocent before God.
Fifty, though thou deserve not those Reproaches from men, yet thou art not innocent before God.
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Sixtly, heerin thou shalt bee conformed to the Pattern and Image of the Lord IESVS CHRIST, not onely in suffering wrongfully,
Sixty, herein thou shalt be conformed to the Pattern and Image of the Lord JESUS CHRIST, not only in suffering wrongfully,
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but in forbearing reuiling for conscience sake. He threatned not. ] To threaten those that wrong vs, is vsually a blemish and a fault:
but in forbearing reviling for conscience sake. He threatened not. ] To threaten those that wrong us, is usually a blemish and a fault:
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First, because vsually it ariseth of passion, and desire of reuenge.
First, Because usually it arises of passion, and desire of revenge.
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Secondly, because oftentimes it is ioined with lying, when such things are threatned, as for matter or degree cannot be done,
Secondly, Because oftentimes it is joined with lying, when such things Are threatened, as for matter or degree cannot be done,
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or are not intended to be done. Thirdly, because, by threatning so passionately, we doo iniury to God, to whom vengeance belongs.
or Are not intended to be done. Thirdly, Because, by threatening so passionately, we do injury to God, to whom vengeance belongs.
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This condemns the vsuall practice of all sorts of men, that sinne fearfully in the customary practice of thwarting, vpon all occasions of discontent and displeasure.
This condemns the usual practice of all sorts of men, that sin fearfully in the customary practice of thwarting, upon all occasions of discontent and displeasure.
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Who is he that suffers now, and in his heart or words threatens not? Especially,
Who is he that suffers now, and in his heart or words threatens not? Especially,
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how exceeding common is this sin in the most families? where parents and masters can hardly tell how to speak of the faults of seruants and children,
how exceeding Common is this since in the most families? where Parents and Masters can hardly tell how to speak of the Faults of Servants and children,
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but it is with foolish and passionate threatning, contrary to the expresse prohibition, Eph. 6.9. Masters, vse not threatnings.
but it is with foolish and passionate threatening, contrary to the express prohibition, Ephesians 6.9. Masters, use not threatenings.
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But, all such as would haue the comfort of a sound conuersation, and desire to carry themselues as Christ hath left them a pattern, must striue to break off this wretched habit of threatning:
But, all such as would have the Comfort of a found Conversation, and desire to carry themselves as christ hath left them a pattern, must strive to break off this wretched habit of threatening:
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and if they bee oppressed by Superiours, or wronged by the incurable faults of Inferiors, they must learne of Christ, to commit all to him that iudgeth righteously;
and if they be oppressed by Superiors, or wronged by the incurable Faults of Inferiors, they must Learn of christ, to commit all to him that Judgeth righteously;
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which is the affirmatiue part of the manner of Christ's suffring. But committed himself to him that iudgeth righteously. ]
which is the affirmative part of the manner of Christ's suffering. But committed himself to him that Judgeth righteously. ]
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From these words diuers things may bee obserued.
From these words diverse things may be observed.
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Doct. 1. First, that in case of wrongs from other men, it is not alwaies needfull or conuenient to complain to the Magistrate for redresse.Doct. 1. First, that in case of wrongs from other men, it is not always needful or convenient to complain to the Magistrate for redress.
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(26) doctrine (DIV2)
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Christ heer commits his cause to God, but complaineth not:
christ her commits his cause to God, but Complaineth not:
np1 av vvz po31 n1 p-acp np1, cc-acp vvz xx:
(26) doctrine (DIV2)
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nay, though hee were wronged almost continually, and with grieuous wrongs, yet we read not, that euer he complained against them that did him wrong.
nay, though he were wronged almost continually, and with grievous wrongs, yet we read not, that ever he complained against them that did him wrong.
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(26) doctrine (DIV2)
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Heer two things are to be enquired after. First, in what cases it is not fit to complaine to men.
Her two things Are to be inquired After. First, in what cases it is not fit to complain to men.
po31 crd n2 vbr pc-acp vbi vvn a-acp. ord, p-acp r-crq n2 pn31 vbz xx j pc-acp vvi p-acp n2.
(26) doctrine (DIV2)
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Secondly, in what cases it may bee lawfull and fitte. In these cases following, it is not fit to complain to the Magistrate.
Secondly, in what cases it may be lawful and fit. In these cases following, it is not fit to complain to the Magistrate.
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(26) doctrine (DIV2)
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First, where redresse of the wrongs may be had by priuate and peacefull courses, 1. Cor. 6. First, where redress of the wrongs may be had by private and peaceful courses, 1. Cor. 6.
ord, c-crq n1 pp-f dt n2-jn vmb vbi vhn p-acp j cc j n2, crd np1 crd
(26) doctrine (DIV2)
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Secondly, where the lawes of men doo not prouide punishment: some wrongs are offenses, and yet not punishable by mens lawes.
Secondly, where the laws of men do not provide punishment: Some wrongs Are offenses, and yet not punishable by men's laws.
ord, c-crq dt n2 pp-f n2 vdi xx vvi n1: d n2-jn vbr n2, cc av xx j p-acp ng2 n2.
(26) doctrine (DIV2)
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Thirdly, where the offense is committed of meere frailty or ignorance.
Thirdly, where the offence is committed of mere frailty or ignorance.
ord, c-crq dt n1 vbz vvn pp-f j n1 cc n1.
(26) doctrine (DIV2)
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Fourthly, where the offense is grounded vpon meer surmises, which in the iudgement of charity ought not to be conceiued,.1 Cor. 13. Fiftly, where the iniury is lesse, and the party trespassing doth acknowledge the wrong:
Fourthly, where the offence is grounded upon mere surmises, which in the judgement of charity ought not to be conceived,.1 Cor. 13. Fifty, where the injury is less, and the party trespassing does acknowledge the wrong:
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(26) doctrine (DIV2)
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in this case the rule of Christ holds; If thy brother say, It repenteth me, thou must forgiue him, Luke 17.4. Sixtly, where, by the suite, Religion wil receiue greater dammage by the scandall, then the party suffers by the wrong;
in this case the Rule of christ holds; If thy brother say, It Repenteth me, thou must forgive him, Lycia 17.4. Sixty, where, by the suit, Religion will receive greater damage by the scandal, then the party suffers by the wrong;
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(26) doctrine (DIV2)
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as in the case of the Corinthians, where a brother went to law with a brother before Iudges that were Infidels.
as in the case of the Corinthians, where a brother went to law with a brother before Judges that were Infidels.
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(26) doctrine (DIV2)
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Seuenthly, where the Magistrates haue declared themselues to bee enemies to iustice and iust men;
Seuenthly, where the Magistrates have declared themselves to be enemies to Justice and just men;
crd, c-crq dt n2 vhb vvn px32 pc-acp vbi n2 p-acp n1 cc j n2;
(26) doctrine (DIV2)
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as heer in the case of Christ, it was bootlesse to complain, because all the Rulers were his professed enemies.
as her in the case of christ, it was bootless to complain, Because all the Rulers were his professed enemies.
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(26) doctrine (DIV2)
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Contrariwise, in these and such like cases following, men may lawfully seek iustice from men in authority.
Contrariwise, in these and such like cases following, men may lawfully seek Justice from men in Authority.
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(26) doctrine (DIV2)
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First, where the offense is grieuous, and against the Lawes of God and men. Secondly, where the offender persists in euill-doing, without repentance.
First, where the offence is grievous, and against the Laws of God and men. Secondly, where the offender persists in evil-doing, without Repentance.
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(26) doctrine (DIV2)
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Thirdly, where the offense is against God and Religion, as well as against the party wronged.
Thirdly, where the offence is against God and Religion, as well as against the party wronged.
ord, c-crq dt n1 vbz p-acp np1 cc n1, c-acp av c-acp p-acp dt n1 vvn.
(26) doctrine (DIV2)
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Fourthly, where such wrongs are vsually punishable.
Fourthly, where such wrongs Are usually punishable.
ord, c-crq d n2-jn vbr av-j j.
(26) doctrine (DIV2)
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Fiftly, where the party complaining is bound to complain by his office, either by charge or oath;
Fifty, where the party complaining is bound to complain by his office, either by charge or oath;
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(26) doctrine (DIV2)
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prouided, that the party complaining, first, loue his enemies; and secondly, prosecute with continuall respect to God's glory;
provided, that the party complaining, First, love his enemies; and secondly, prosecute with continual respect to God's glory;
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(26) doctrine (DIV2)
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and thirdly, vse the benefit of the Law with charity and mercy, without cruelty or extremity. Thus of the first doctrine.
and Thirdly, use the benefit of the Law with charity and mercy, without cruelty or extremity. Thus of the First Doctrine.
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(26) doctrine (DIV2)
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Doct. 2. The malice of wicked men against the godly, is so great, that when they begin to oppose them,Doct. 2. The malice of wicked men against the godly, is so great, that when they begin to oppose them,
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(26) doctrine (DIV2)
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though it be but in their name, they will neuer cease opposition, if they haue power, till they haue their liues too.
though it be but in their name, they will never cease opposition, if they have power, till they have their lives too.
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(26) doctrine (DIV2)
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Thus I gather from hence, that our Sauiour, beeing reuiled, doth not onely commit his cause to God,
Thus I gather from hence, that our Saviour, being reviled, does not only commit his cause to God,
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(26) doctrine (DIV2)
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but commits himself to God, as expecting the increase of their oppositions, till they haue put him to death.
but commits himself to God, as expecting the increase of their oppositions, till they have put him to death.
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(26) doctrine (DIV2)
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This is the reason, why God indites euery man that hates his brother, of murder, 1. Iohn 3.15.
This is the reason, why God indites every man that hates his brother, of murder, 1. John 3.15.
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(26) doctrine (DIV2)
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And Dauid so often complaines of his enemies that slandred him, that they also sought his life, yea his soule;
And David so often complains of his enemies that slandered him, that they also sought his life, yea his soul;
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(26) doctrine (DIV2)
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as if they were desirous not onely to kill his body, but damne his soule also.
as if they were desirous not only to kill his body, but damn his soul also.
c-acp cs pns32 vbdr j xx av-j pc-acp vvi po31 n1, cc-acp vvi po31 n1 av.
(26) doctrine (DIV2)
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Doct. 3. Wee may heer also note, that God is to be conceiued of according to the occasion:Doct. 3. we may her also note, that God is to be conceived of according to the occasion:
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(26) doctrine (DIV2)
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seeing we cannot comprehend God wholly as he is, wee ought to raise vp such conceptions in our hearts of the glory of God,
seeing we cannot comprehend God wholly as he is, we ought to raise up such conceptions in our hearts of the glory of God,
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(26) doctrine (DIV2)
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as may with honour answer the occasion that presently concernes vs: as heer, in the case of wrongs, God is conceiued as a righteous Iudge.
as may with honour answer the occasion that presently concerns us: as her, in the case of wrongs, God is conceived as a righteous Judge.
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(26) doctrine (DIV2)
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In the case of death, hee is called The God of the spirits of all flesh.
In the case of death, he is called The God of the spirits of all Flesh.
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(26) doctrine (DIV2)
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In the case of prayer, he is called a God that delighteth to hear prayer; in the case of infirmities, a God that takes away iniquity, and passeth by transgression:
In the case of prayer, he is called a God that delights to hear prayer; in the case of infirmities, a God that Takes away iniquity, and passes by Transgression:
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(26) doctrine (DIV2)
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and in cases of great difficulty, he is conceiued of as Almighty, and so forth. Doct. 4. It is euident from hence, that God is a Iudge:
and in cases of great difficulty, he is conceived of as Almighty, and so forth. Doct. 4. It is evident from hence, that God is a Judge:
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(26) doctrine (DIV2)
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and this point is both terrible to the wicked, and comfortable to the godly. It is terrible to the wicked many waies: and this point is both terrible to the wicked, and comfortable to the godly. It is terrible to the wicked many ways:
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(26) doctrine (DIV2)
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First, because he is Iudge of all the world; all must be iudged by him, Gen. 18.25. Heb. 12.23. 1. Sam. 2.10. Hee is not a Iudge of some one circuit, as Iudges amongst men are.
First, Because he is Judge of all the world; all must be judged by him, Gen. 18.25. Hebrew 12.23. 1. Sam. 2.10. He is not a Judge of Some one circuit, as Judges among men Are.
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(26) doctrine (DIV2)
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Secondly, because he is a Iudge that needs no euidence bee brought-in: for, hee knowes all causes, and is witnes himself, Ier. 29.23. and so Iudges among men are not.
Secondly, Because he is a Judge that needs no evidence be brought-in: for, he knows all Causes, and is witness himself, Jeremiah 29.23. and so Judges among men Are not.
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(26) doctrine (DIV2)
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Thirdly, because hee iudgeth for all offenses:
Thirdly, Because he Judgeth for all offenses:
ord, c-acp pns31 vvz p-acp d n2:
(26) doctrine (DIV2)
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he tries the hearts and the reines, as well as the words and works of men, Psalm 7.9, 11. Earthly Iudges try malefactors but in one or some few cases.
he tries the hearts and the reins, as well as the words and works of men, Psalm 7.9, 11. Earthly Judges try malefactors but in one or Some few cases.
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(26) doctrine (DIV2)
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Fourthly, because hee hath Armies of Executioners:
Fourthly, Because he hath Armies of Executioners:
ord, c-acp pns31 vhz n2 pp-f n2:
(26) doctrine (DIV2)
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he can call to the heauens, or speak to the earth, and haue hostes of seruants to doo his will,
he can call to the heavens, or speak to the earth, and have hosts of Servants to do his will,
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(26) doctrine (DIV2)
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and execute his iudgements, Daniel 7.9, 10. Psalm 50.4, 22. so as none can deliuer out of his hands.
and execute his Judgments, daniel 7.9, 10. Psalm 50.4, 22. so as none can deliver out of his hands.
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(26) doctrine (DIV2)
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Fiftly, because hee is Iudge himself, Psa. 50.6. and 75.8. He doth not do iustice by Deputies, but will hear all cases himself.
Fifty, Because he is Judge himself, Psa. 50.6. and 75.8. He does not doe Justice by Deputies, but will hear all cases himself.
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(26) doctrine (DIV2)
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and therefore there lieth no appeale from it. Seuenthly, because he can bring men to iudgement without any warning:
and Therefore there lies no appeal from it. Seuenthly, Because he can bring men to judgement without any warning:
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(26) doctrine (DIV2)
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hee standeth before the doore, and often seizeth vpon the offender, without seruing any Writ, or giuing him any summons, Iames 5.9.
he Stands before the door, and often seizes upon the offender, without serving any Writ, or giving him any summons, James 5.9.
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(26) doctrine (DIV2)
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And therefore wicked men do very foolishly, that ruffle heer in the world, and lift vp their horns so high,
And Therefore wicked men do very foolishly, that ruffle her in the world, and lift up their horns so high,
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(26) doctrine (DIV2)
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and speak with such a stiffe neck, and walk on in their sinnes and iniuries so securely, Psalm 75.5, 6, 7, 8. Again, if God bee Iudge, it is comfortable to penitent sinners:
and speak with such a stiff neck, and walk on in their Sins and injuries so securely, Psalm 75.5, 6, 7, 8. Again, if God be Judge, it is comfortable to penitent Sinners:
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(26) doctrine (DIV2)
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First, because repentance will alter the iudgement, if it be after the fact, and before the Sentence, First, Because Repentance will altar the judgement, if it be After the fact, and before the Sentence,
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(26) doctrine (DIV2)
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euen in such offenses as deserue euerlasting death, as appeareth in the case of Dauid and the Niniuites,
even in such offenses as deserve everlasting death, as appears in the case of David and the Niniuites,
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(26) doctrine (DIV2)
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and is notified to the world, Acts 17.31. Whereas earthly Iudges must proceed in their iudgement, whether the parties bee penitent or no.
and is notified to the world, Acts 17.31. Whereas earthly Judges must proceed in their judgement, whither the parties be penitent or no.
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(26) doctrine (DIV2)
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Again, it is the more comfortable, that God is Iudge, because all parties wronged or grieued may haue accesse to God,
Again, it is the more comfortable, that God is Judge, Because all parties wronged or grieved may have access to God,
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(26) doctrine (DIV2)
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and put vp their supplications at any time; he is ready to be found, and willing to heare:
and put up their supplications At any time; he is ready to be found, and willing to hear:
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(26) doctrine (DIV2)
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which is seldome true of earthly Iudges. Thirdly, because godly men know their sentence already, God hath acquitted them by his Word,
which is seldom true of earthly Judges. Thirdly, Because godly men know their sentence already, God hath acquitted them by his Word,
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(26) doctrine (DIV2)
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and by his Son and by his Spirit, and therefore they need not feare his last iudgement.
and by his Son and by his Spirit, and Therefore they need not Fear his last judgement.
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(26) doctrine (DIV2)
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Doct. 5. God will iudge righteously: God's iudgement is a most righteous iudgement, Psal. 9.8. Rom. 2.5. 2. Tim. 4.8. He is the righteous Iudge by an excellency, because there is no Iudge, but misseth it some way:Doct. 5. God will judge righteously: God's judgement is a most righteous judgement, Psalm 9.8. Rom. 2.5. 2. Tim. 4.8. He is the righteous Judge by an excellency, Because there is no Judge, but misses it Some Way:
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(26) doctrine (DIV2)
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onely God's iudgment is alwaies righteous, and it must needes bee so for many reasons. First, because hee iudgeth the high as well as the low, Iob 21.22.
only God's judgement is always righteous, and it must needs be so for many Reasons. First, Because he Judgeth the high as well as the low, Job 21.22.
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Secondly, because his iudgement extendeth to euery offender in the world, Iude 15. Earthly Iudges may punish some malefactors,
Secondly, Because his judgement extendeth to every offender in the world, Iude 15. Earthly Judges may Punish Some malefactors,
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(26) doctrine (DIV2)
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but they leaue thousands of men that are as great as they, I meane as great offenders as they:
but they leave thousands of men that Are as great as they, I mean as great offenders as they:
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(26) doctrine (DIV2)
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as for other reasons, it is because they cannot apprehend them. Thirdly, because hee iudgeth for the breach of most righteous Lawes.
as for other Reasons, it is Because they cannot apprehend them. Thirdly, Because he Judgeth for the breach of most righteous Laws.
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(26) doctrine (DIV2)
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Fourthly, because hee will take no gifts, Iob 36.18, 19. Fiftly, because hee hateth heartily, what hee condemnes seuerely:
Fourthly, Because he will take no Gifts, Job 36.18, 19. Fifty, Because he hates heartily, what he condemns severely:
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(26) doctrine (DIV2)
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so the day of Iudgement is called, A day of wrath, Rom. 2.5. wheras man may censure other men for such faults as they themselues commit, or at least are not moued to the sentence simply out of the disliking of the fault.
so the day of Judgement is called, A day of wrath, Rom. 2.5. whereas man may censure other men for such Faults as they themselves commit, or At least Are not moved to the sentence simply out of the disliking of the fault.
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(26) doctrine (DIV2)
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Sixtly, because hee is not deceiued with shewes and outward appearances, but his Iudgement is according to truth, Rom. 2.2. Seuenthly, because it is generall according to mens works, 2. Cor 5.10.
Sixty, Because he is not deceived with shows and outward appearances, but his Judgement is according to truth, Rom. 2.2. Seuenthly, Because it is general according to men's works, 2. Cor 5.10.
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(26) doctrine (DIV2)
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Eightthly, because in the day of his Iudgement, hee will specially honour the righteous, Romanes 2.7, &c. Ninthly, because when a man can haue no iustice from men, hee shall bee sure to haue iustice from God:
Eighthly, Because in the day of his Judgement, he will specially honour the righteous, Romans 2.7, etc. Ninthly, Because when a man can have no Justice from men, he shall be sure to have Justice from God:
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(26) doctrine (DIV2)
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and this is especially heere intended. Tenthly, because he doth not iudge rashly:
and this is especially Here intended. Tenthly, Because he does not judge rashly:
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(26) doctrine (DIV2)
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but, as wee see, after wonderfull patience, and the many daies men haue had of sinning, hee appoints his day of iudging.
but, as we see, After wonderful patience, and the many days men have had of sinning, he appoints his day of judging.
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(26) doctrine (DIV2)
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Vses. The vses may bee diuers: for,Uses. The uses may be diverse: for,
vvz. dt n2 vmb vbi j: c-acp,
(26) doctrine (DIV2)
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First, it shewes the wofull case of wicked men that forget God, and in the hardnes of their hearts run on in sinne,
First, it shows the woeful case of wicked men that forget God, and in the hardness of their hearts run on in sin,
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(26) doctrine (DIV2)
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and so heape vp wrath against the day of wrath, Rom. 2.4, 5.
and so heap up wrath against the day of wrath, Rom. 2.4, 5.
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(26) doctrine (DIV2)
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Secondly, it should teach all men that haue any care of themselues, to deny all vngodlines,
Secondly, it should teach all men that have any care of themselves, to deny all ungodliness,
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(26) doctrine (DIV2)
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and worldly lusts, and to liue godly, and righteously, and soberly in this present world, Tit. 2.12, 13.
and worldly Lustiest, and to live godly, and righteously, and soberly in this present world, Tit. 2.12, 13.
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(26) doctrine (DIV2)
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Thirdly, it should bee a singular comfort to all such as suffer wrongs and iniuries in this world,
Thirdly, it should be a singular Comfort to all such as suffer wrongs and injuries in this world,
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(26) doctrine (DIV2)
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whether in their names, or bodies, or states, or any way;
whither in their names, or bodies, or states, or any Way;
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(26) doctrine (DIV2)
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let them but bee patient, God will doe them Iustice, as these places shew, 2. Thes. 1.5. Psal. 4.5. Iam. 5.6.7, 8. Iude 15. Doct. 6. It is the duty of Gods seruants, in all distresses to commit themselues and their causes, to God and to his righteous prouidence & iudgement.
let them but be patient, God will do them justice, as these places show, 2. Thebes 1.5. Psalm 4.5. Iam. 5.6.7, 8. Iude 15. Doct. 6. It is the duty of God's Servants, in all Distresses to commit themselves and their Causes, to God and to his righteous providence & judgement.
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(26) doctrine (DIV2)
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This the example of Christ heere shewes vs, and there is reason for it.
This the Exampl of christ Here shows us, and there is reason for it.
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(26) doctrine (DIV2)
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First, because God requiers wee should doe so, as these places shew, Psal. 37.5, 6. Pro. 16.3. 1. Pet. 4. vlt. Secondly,
First, Because God requirers we should do so, as these places show, Psalm 37.5, 6. Pro 16.3. 1. Pet. 4. Ult. Secondly,
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(26) doctrine (DIV2)
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because it is not in man to direct his owne way, Ierem. 10.23.
Because it is not in man to Direct his own Way, Jeremiah 10.23.
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(26) doctrine (DIV2)
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Thirdly, because God neuer disappointed the trust of them that committed themselues to him, Nahum 1.7. Pro. 16.3. The vse should bee to teach vs:
Thirdly, Because God never disappointed the trust of them that committed themselves to him, Nahum 1.7. Pro 16.3. The use should be to teach us:
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(26) doctrine (DIV2)
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As wee would shew our selues to beare the image of Christ, and to bee true Christians, to practise this duty,
As we would show our selves to bear the image of christ, and to be true Christians, to practise this duty,
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(26) doctrine (DIV2)
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and in all cases of wrong, danger, affliction, or temptation;
and in all cases of wrong, danger, affliction, or temptation;
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(26) doctrine (DIV2)
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but then withall, when we haue committed our cause to GOD, wee must remember these rules:
but then withal, when we have committed our cause to GOD, we must Remember these rules:
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(26) doctrine (DIV2)
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First, Neuer to vse ill meanes to get out of distresse, Esay. 28.16. Secondly, not to limit God, but to let him doe whatsoeuer pleaseth him. First, Never to use ill means to get out of distress, Isaiah. 28.16. Secondly, not to limit God, but to let him do whatsoever Pleases him.
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(26) doctrine (DIV2)
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Thirdly, not to be impatient, or troubled, but quiet our selues in God, and wait and trust in him,
Thirdly, not to be impatient, or troubled, but quiet our selves in God, and wait and trust in him,
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(26) doctrine (DIV2)
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and if we finde any difficulties, we must then roule our way vpon the Lord, as the Psalmist saith, Psalme 37.5, 6, 7.
and if we find any difficulties, we must then roll our Way upon the Lord, as the Psalmist Says, Psalm 37.5, 6, 7.
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(26) doctrine (DIV2)
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Fourthly, we must acknowledge him in all our waies, and giue him glory, when he doth vs iustice, Prouerbs 3.6.
Fourthly, we must acknowledge him in all our ways, and give him glory, when he does us Justice, Proverbs 3.6.
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(26) doctrine (DIV2)
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Verse 24. Who his owne selfe bare our sinnes in his body on the tree;Verse 24. Who his own self bore our Sins in his body on the tree;
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(27) doctrine (DIV2)
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that wee being deliuered from sin, should liue in righteousnes, by whose stripes you were healed.
that we being Delivered from since, should live in righteousness, by whose stripes you were healed.
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(27) doctrine (DIV2)
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HItherto of the manner of the suffering of Christ.
HItherto of the manner of the suffering of christ.
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Now followes in the fift place, the matter hee suffered, viz. Hee bare our sinnes, amplified by shewing how, and that three waies: first, his owne selfe: secondly, in his body: thirdly, on the tree. Hee bare our sinnes. ]
Now follows in the fift place, the matter he suffered, viz. He bore our Sins, amplified by showing how, and that three ways: First, his own self: secondly, in his body: Thirdly, on the tree. He bore our Sins. ]
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(27) doctrine (DIV2)
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Christ may bee said to beare our sinnes in two respects chiefely. First, because hee did vndergoe the imputation of all our sinnes;
christ may be said to bear our Sins in two respects chiefly. First, Because he did undergo the imputation of all our Sins;
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(27) doctrine (DIV2)
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our faults were charged vpon him, as our surety: Hee was made sinne for vs, 2 Cor. 5.21. Hee stood before God's Iustice in our roome.
our Faults were charged upon him, as our surety: He was made sin for us, 2 Cor. 5.21. He stood before God's justice in our room.
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(27) doctrine (DIV2)
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Secondly, because hee suffered the malediction due to our sinnes by the Law: Hee bare our sinnes, in being made a sacrifice for sinne:
Secondly, Because he suffered the malediction due to our Sins by the Law: He bore our Sins, in being made a sacrifice for sin:
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Hee became indebted vnto the Iustice of God, as our surety, to beare the curses of the Law, which our sinnes deserued, Esay. 53.5, 8. Gal. 3.10.
He became indebted unto the justice of God, as our surety, to bear the curses of the Law, which our Sins deserved, Isaiah. 53.5, 8. Gal. 3.10.
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(27) doctrine (DIV2)
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And as this is true in generall of all the wrath of God, and the fearefull things due to our sinnes:
And as this is true in general of all the wrath of God, and the fearful things due to our Sins:
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so if wee mark the story of Christs sufferings, we may obserue, how the sinnes of our first parents,
so if we mark the story of Christ sufferings, we may observe, how the Sins of our First Parents,
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(27) doctrine (DIV2)
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and our owne, light heauily vpon his back, God suffering our sinnes to bee charged vpon him in a speciall fi•nes of the iudgement to our sinnes:
and our own, Light heavily upon his back, God suffering our Sins to be charged upon him in a special fi•nes of the judgement to our Sins:
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and that wee may note, both in the circumstances of our sinning, and in the sorts of sinnes. For the circumstances:
and that we may note, both in the Circumstances of our sinning, and in the sorts of Sins. For the Circumstances:
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The first Adam sinnes in a garden. The second Adam suffers fearefully for sinne in a garden:
The First Adam Sins in a garden. The second Adam suffers fearfully for sin in a garden:
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The second Adam suffers on a tree, and so beares the sin of the first Adam, eating the forbidden fruit of a tree. For the sorts of sin:
The second Adam suffers on a tree, and so bears the since of the First Adam, eating the forbidden fruit of a tree. For the sorts of since:
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(27) doctrine (DIV2)
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Why was Christ betrayed by Iudas, denied by Peter, forsaken by all his Disciples, refused by the Priests & people,
Why was christ betrayed by Iudas, denied by Peter, forsaken by all his Disciples, refused by the Priests & people,
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(27) doctrine (DIV2)
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but because we had betraied, denied, forsaken, and refused God in Paradise? And many of vs are now guilty of the same,
but Because we had betrayed, denied, forsaken, and refused God in Paradise? And many of us Are now guilty of the same,
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(27) doctrine (DIV2)
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or the like sinnes in the course of our liues. Hee was charged to bee a seducer, to satisfy for our being seduced:
or the like Sins in the course of our lives. He was charged to be a seducer, to satisfy for our being seduced:
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For our euill words, and sinfull excuses, hee was silent;
For our evil words, and sinful excuses, he was silent;
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(27) doctrine (DIV2)
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because wee and our first Parents haue preferred the diuell before God, therefore was a malefactor preferred before him.
Because we and our First Parents have preferred the Devil before God, Therefore was a Malefactor preferred before him.
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(27) doctrine (DIV2)
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Why was hee mocked, buffeted, and spit vpon, but to beare the shame was due vnto vs for our filthines,
Why was he mocked, buffeted, and spit upon, but to bear the shame was due unto us for our filthiness,
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and vile conuersation? Why drank hee gall, but to pay for our sinfull pleasures? Why suffered he reuiling and scoffing,
and vile Conversation? Why drank he Gall, but to pay for our sinful pleasures? Why suffered he reviling and scoffing,
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(27) doctrine (DIV2)
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but to satisfy for our sinfull words? Many other things might bee obserued.
but to satisfy for our sinful words? Many other things might be observed.
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(27) doctrine (DIV2)
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The consideration whereof should serue for many vses, & so it should teach vs diuers duties; as,
The consideration whereof should serve for many uses, & so it should teach us diverse duties; as,
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Vses. First, since he hath borne our sinnes in the imputation of them, and the malediction due vnto them, we should be most ready & willing to beare his crosse,Uses. First, since he hath born our Sins in the imputation of them, and the malediction due unto them, we should be most ready & willing to bear his cross,
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(27) doctrine (DIV2)
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as accounting it a great shame to bee vnwilling to suffer a little, and for a little while for his sake, that hath borne such strange things for vs:
as accounting it a great shame to be unwilling to suffer a little, and for a little while for his sake, that hath born such strange things for us:
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(27) doctrine (DIV2)
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wee should bee content to forsake all for his sake.
we should be content to forsake all for his sake.
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(27) doctrine (DIV2)
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Secondly, it should grieue vs at the heart for our sins, considering the feareful imputation of our faults charged vpon him,
Secondly, it should grieve us At the heart for our Sins, considering the fearful imputation of our Faults charged upon him,
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(27) doctrine (DIV2)
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and the bitter things he suffered, to make amends to Gods Iustice for our wickednes, Zach. 12.10.
and the bitter things he suffered, to make amends to God's justice for our wickedness, Zach 12.10.
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Thirdly, hath Christ borne our sinnes? and can wee finde in our hearts to sinne any more? shall he againe bee charged with our faults? shall wee againe crucify him? Rom. 6.6. Heb. 10.24, &c. and as followeth in the next words of this text.
Thirdly, hath christ born our Sins? and can we find in our hearts to sin any more? shall he again be charged with our Faults? shall we again crucify him? Rom. 6.6. Hebrew 10.24, etc. and as follows in the next words of this text.
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(27) doctrine (DIV2)
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Fourthly, Oh how should wee loue the Lord Iesus:
Fourthly, O how should we love the Lord Iesus:
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(27) doctrine (DIV2)
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that Holy One, that bare the imputation of such base crimes, and endured such grieuous things for vs,
that Holy One, that bore the imputation of such base crimes, and endured such grievous things for us,
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(27) doctrine (DIV2)
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before wee euer knew him, or cared for him; euen for vs, that were enemies to him!
before we ever knew him, or cared for him; even for us, that were enemies to him!
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(27) doctrine (DIV2)
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Deserue they not to bee accursed, that loue not the Lord Iesus? 1. Pet. 1.9. 2. Cor. 16.22. Fiftly, we should therefore eare the Passeouer with sowre hearbs;
Deserve they not to be accursed, that love not the Lord Iesus? 1. Pet. 1.9. 2. Cor. 16.22. Fifty, we should Therefore ear the Passover with sour herbs;
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we should remember his grieuous suffrings with harty affection, and melting of soule before the Lord,
we should Remember his grievous sufferings with hearty affection, and melting of soul before the Lord,
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when wee come before him to celebrate the memory of his Passion in the Sacrament.
when we come before him to celebrate the memory of his Passion in the Sacrament.
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Sixtly, we should no more stagger, or wauer in faith, but with all peace and ioy in beleeuing, rest vpon the propitiation made by Christ for our sins:
Sixty, we should no more stagger, or waver in faith, but with all peace and joy in believing, rest upon the propitiation made by christ for our Sins:
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so hee suffered openly. 4. That hee suffered by degrees and ceased not, till hee died:
so he suffered openly. 4. That he suffered by Degrees and ceased not, till he died:
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we should therefore confidently beleeue the pardon of all our sinnes, because hee hath borne our iniquities.
we should Therefore confidently believe the pardon of all our Sins, Because he hath born our iniquities.
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If any man sinne, wee haue an Aduocate with the father Iesus Christ the righteous, and he is the propitiation for our sins.
If any man sin, we have an Advocate with the father Iesus christ the righteous, and he is the propitiation for our Sins.
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Seuenthly, wee should neuer more bee afraid of death and hell: Seuenthly, we should never more be afraid of death and hell:
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for our debt being paied by the surety, the hand-writing that was against vs, is now cancelled Col. 2.15. and there is no condemnation to them that are in Christ Iesus, Romanes 8.1. Heb. 2.14.
for our debt being paid by the surety, the handwriting that was against us, is now canceled Col. 2.15. and there is no condemnation to them that Are in christ Iesus, Romans 8.1. Hebrew 2.14.
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Eightthly, wee should not be so much troubled to bee vniustly traduced, seeing Christ, beyond all example, suffered most vnspeakeable ignominie, bearing the imputation of the sinnes of all the Elect.
Eighthly, we should not be so much troubled to be unjustly traduced, seeing christ, beyond all Exampl, suffered most unspeakable ignominy, bearing the imputation of the Sins of all the Elect.
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Ninthly, seeing hee hath beene made in the similitude of sinfull flesh, and suffered for sinne in the flesh, wee should striue to bee made the righteousnes of God in him,
Ninthly, seeing he hath been made in the similitude of sinful Flesh, and suffered for sin in the Flesh, we should strive to be made the righteousness of God in him,
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and as hee hath borne our sinnes, so should wee striue to beare his vertues. Who his owne selfe. ]
and as he hath born our Sins, so should we strive to bear his Virtues. Who his own self. ]
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It is emphaticall, that the Apostle saith, Hee bare our sinnes his owne selfe: For there bee two things which are heere imported.
It is emphatical, that the Apostle Says, He bore our Sins his own self: For there be two things which Are Here imported.
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First, that hee had no partners: there were none with him: Hee bare all himselfe, Esay 59.16.
First, that he had no partners: there were none with him: He bore all himself, Isaiah 59.16.
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Hee trod the winepresse alone, Esay 63.3, 5. And therefore it is a vile dishonour to Christ, to ascribe any part of satisfaction to our selues,
He trod the winepress alone, Isaiah 63.3, 5. And Therefore it is a vile dishonour to christ, to ascribe any part of satisfaction to our selves,
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or to any Saint, or Angel.
or to any Saint, or Angel.
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Secondly, it imports, that therefore his suffering is of infinit valew, in that he bare all, his owne selfe in person, who was God and man.
Secondly, it imports, that Therefore his suffering is of infinite value, in that he bore all, his own self in person, who was God and man.
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Then it will follow, that he hath made a sufficient propitiation for all the world, 2. Ioh. 2.1, 2. In his body. ]
Then it will follow, that he hath made a sufficient propitiation for all the world, 2. John 2.1, 2. In his body. ]
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Quest. Why? did he not suffer in his soule? Ans. Yes: for so saith the Scripture, Hee made his soule a sacrifice for sinne, Esay 53.10. and the Sonne of man came to giue his soule a ransome for many, Math. 20.28. Marke 10.45. This was shadowed out by the Holocaust, or whole burnt-offering:Quest. Why? did he not suffer in his soul? Ans. Yes: for so Says the Scripture, He made his soul a sacrifice for sin, Isaiah 53.10. and the Son of man Come to give his soul a ransom for many, Math. 20.28. Mark 10.45. This was shadowed out by the Holocaust, or Whole Burnt-offering:
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for it noted, that the whole man should suffer.
for it noted, that the Whole man should suffer.
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So in the Sacrament, the breaking of the bread is not referred so properly to his body:
So in the Sacrament, the breaking of the bred is not referred so properly to his body:
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for there was not a bone broken of him, saith the holy text: but fitly to his soule, which was broken with sorrowes and heauines for our sakes:
for there was not a bone broken of him, Says the holy text: but fitly to his soul, which was broken with sorrows and heaviness for our sakes:
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So that by the body, he meanes synechdochically whole Christ, but yet the body is named,
So that by the body, he means synecdochically Whole christ, but yet the body is nam,
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It were a death to them to liue restrained of sinne, as appeares, when either by punishment,
It were a death to them to live restrained of sin, as appears, when either by punishment,
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because That was the outward sacrifice, that was offered for our sinnes on the tree. Christ then bare our sinnes in his body.
Because That was the outward sacrifice, that was offered for our Sins on the tree. christ then bore our Sins in his body.
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What may wee learne from thence? First, wee see a manifest difference betwixt Christs Priesthood: and theirs in the Law.
What may we Learn from thence? First, we see a manifest difference betwixt Christ Priesthood: and theirs in the Law.
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For they offered the bodies of beasts or fowles: but Christ offered his owne body.
For they offered the bodies of beasts or fowls: but christ offered his own body.
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Secondly, wee may take comfort in the assurance, that hee is the Sauiour of our bodies, as well as our soules.
Secondly, we may take Comfort in the assurance, that he is the Saviour of our bodies, as well as our Souls.
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Thirdly, Seeing such grieuous things befell the body of Christ, why seeke wee so much ease for our bodies? why pamper wee our flesh so? and why are we so impatient in the paines of our bodies,
Thirdly, Seeing such grievous things befell the body of christ, why seek we so much ease for our bodies? why pamper we our Flesh so? and why Are we so impatient in the pains of our bodies,
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and remember not what Christ suffered in his body?
and Remember not what christ suffered in his body?
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Fourthly, we should therefore esteem his body to bee a precious body, aboue all bodies, ••eing it was laid downe as a price for our sinnes;
Fourthly, we should Therefore esteem his body to be a precious body, above all bodies, ••eing it was laid down as a price for our Sins;
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yea wee should long to see that glorious body of his, that wee might admire it,
yea we should long to see that glorious body of his, that we might admire it,
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and adore it, and embrace it, and in the meane time loue and delight in the Lords Supper, that exhibiteth the body of Christ spiritually vnto vs, reioycing in such meetings, aboue the ioy of all carnall people, before any other things.
and adore it, and embrace it, and in the mean time love and delight in the lords Supper, that exhibiteth the body of christ spiritually unto us, rejoicing in such meetings, above the joy of all carnal people, before any other things.
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Fiftly, wee should therefore take heed of sinning against our bodies, but make conscience to serue God both in body and Spirit,
Fifty, we should Therefore take heed of sinning against our bodies, but make conscience to serve God both in body and Spirit,
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and say with Dauid & Christ, Lord, a body thou hast giuen me: for I come to doe thy will.
and say with David & christ, Lord, a body thou hast given me: for I come to do thy will.
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Sixtly, what cursed monsters are swearers, that teare the body of our Lord with their cursed oathes,
Sixty, what cursed monsters Are swearers, that tear the body of our Lord with their cursed Oaths,
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and rake their nailes in his wounds with their blasphemies? On the tree. ] The originall word signifies somtimes a staffe, Mat. 26.47. sometimes a pair of stocks, Acts 16.24 sometimes a tree growing, Reuel. 2.11. vsually wood, 1. Corinthians 3.12. Heere, a Gallowes made of wood.
and rake their nails in his wounds with their Blasphemies? On the tree. ] The original word signifies sometimes a staff, Mathew 26.47. sometime a pair of stocks, Acts 16.24 sometime a tree growing, Revel. 2.11. usually wood, 1. Corinthians 3.12. Here, a Gallows made of wood.
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Christ bare our sinnes on the tree, because hee did in a speciall manner suffer bitter extremities on the tree, which hee suffered as our Suretie, and for our sinnes, for,
christ bore our Sins on the tree, Because he did in a special manner suffer bitter extremities on the tree, which he suffered as our Surety, and for our Sins, for,
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First, to die on a tree, was, by a speciall Law of God, made a curse, First, to die on a tree, was, by a special Law of God, made a curse,
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and so is euery one that hangs on a tree, Gal. 3.13. Secondly, he was debarred of the benefit of ordinary naturall comforts.
and so is every one that hangs on a tree, Gal. 3.13. Secondly, he was debarred of the benefit of ordinary natural comforts.
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For he liued in paine 3 ▪ hours in the darke, and had not the light of the sun.
For he lived in pain 3 ▪ hours in the dark, and had not the Light of the sun.
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Thirdly, in that darknes he was put to the most fearefull conflict with the diuels, which at that time did with their vtmost fury assault him, and fight against him; Colos. 3.25.
Thirdly, in that darkness he was put to the most fearful conflict with the Devils, which At that time did with their utmost fury assault him, and fight against him; Colos 3.25.
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Fourthly, he endured most grieuous paines, and to•ments of body, and the effusion of his most precious blood.
Fourthly, he endured most grievous pains, and to•ments of body, and the effusion of his most precious blood.
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Fiftly, hee was reckoned amongst the wicked in his death, and therefore hanged betweene two malefactors, Esay 53.9. Sixtly, hee was reuiled by the base multitude, and mocked, and derided by the chiefe Priests and Scribes, Math. 27.39. to 45. Seuenthly, God his father powred out vpon him the fearefull viols of his wrath, in withdrawing for a time the sense of his fauour, Math. 27.46.
Fifty, he was reckoned among the wicked in his death, and Therefore hanged between two malefactors, Isaiah 53.9. Sixty, he was reviled by the base multitude, and mocked, and derided by the chief Priests and Scribes, Math. 27.39. to 45. Seuenthly, God his father poured out upon him the fearful viols of his wrath, in withdrawing for a time the sense of his favour, Math. 27.46.
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Eightthly, his whole body was offered vp on the tree, as a Sacrifice for the sinnes of the world,
Eighthly, his Whole body was offered up on the tree, as a Sacrifice for the Sins of the world,
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and the substance of all the sacrifices in the Law. Vses. We haue therefore cause to reioyce in the crosse of Christ aboue all things:
and the substance of all the Sacrifices in the Law. Uses. We have Therefore cause to rejoice in the cross of christ above all things:
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For on the tre, hee freed vs from the curses of the Law, and purchased for vs the blessings promised to Abraham, as the father of the faithfull, Gal. 3.13, 14. and besides, by suffering so shamefull a death, he hath sanctified all sorts of waies of inflicting death vpon the godly,
For on the Tree, he freed us from the curses of the Law, and purchased for us the blessings promised to Abraham, as the father of the faithful, Gal. 3.13, 14. and beside, by suffering so shameful a death, he hath sanctified all sorts of ways of inflicting death upon the godly,
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so as now they may with comfort in a good cause, or after repentance for their faults,
so as now they may with Comfort in a good cause, or After Repentance for their Faults,
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euen suffer that death on a tree with ioy.
even suffer that death on a tree with joy.
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And wee should the more praise God for his fauour, if he suffer any of vs to die of any other more easie, or more honourable death.
And we should the more praise God for his favour, if he suffer any of us to die of any other more easy, or more honourable death.
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And then wee may againe see the hatefulnesse of sinne, in that God, punishing our sinnes in the person of his owne Sonne, doth not omit the very circumstances of abasement;
And then we may again see the hatefulness of sin, in that God, punishing our Sins in the person of his own Son, does not omit the very Circumstances of abasement;
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his iustice exacting not onely death, but that painefull and ignominious death on the tree. Lastly, hence we may see, how little cause there is for Christians to plead merit,
his Justice exacting not only death, but that painful and ignominious death on the tree. Lastly, hence we may see, how little cause there is for Christians to plead merit,
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if they think how fearfully sinne hath angred God;
if they think how fearfully sin hath angered God;
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and withall, how senselesse the best of vs are, when wee heare, read, or think of these sufferings of Christ:
and withal, how senseless the best of us Are, when we hear, read, or think of these sufferings of christ:
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(27) doctrine (DIV2)
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they may rather see cause, for euer to abhorre the doctrine of merit, seeing heerby we proclaim our selues to bee worthy of the very merits of Christ, that can be so little affected with the thought of his suffrings.
they may rather see cause, for ever to abhor the Doctrine of merit, seeing hereby we proclaim our selves to be worthy of the very merits of christ, that can be so little affected with the Thought of his sufferings.
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(27) doctrine (DIV2)
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Thus of the matter of Christ's sufferings. The effects follow: and the effects, in respect of vs, are named to be three. First, the death of sin; secondly, the life of grace;
Thus of the matter of Christ's sufferings. The effects follow: and the effects, in respect of us, Are nam to be three. First, the death of since; secondly, the life of grace;
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(27) doctrine (DIV2)
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thirdly, the healing of our natures. That we being dead to sin. ] Men may be said to die diuers waies:
Thirdly, the healing of our nature's. That we being dead to sin. ] Men may be said to die diverse ways:
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(27) doctrine (DIV2)
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First, in respect of nature, when the Frame of nature is dissolued, by the parting of the soule from the body.
First, in respect of nature, when the Frame of nature is dissolved, by the parting of the soul from the body.
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(27) doctrine (DIV2)
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Secondly, in respect of God, when God is departed from men with his grace, and righteousnes, and fauour:
Secondly, in respect of God, when God is departed from men with his grace, and righteousness, and favour:
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(27) doctrine (DIV2)
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thus wicked men are spiritually dead, Eph. 2.1. and 4.17. 1. Tim. 5.6. Thirdly, in respect of the world:
thus wicked men Are spiritually dead, Ephesians 2.1. and 4.17. 1. Tim. 5.6. Thirdly, in respect of the world:
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(27) doctrine (DIV2)
3467
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when a man is ouerwhelmed with crosses, especially such as are ioyned with disgrace in his reputation;
when a man is overwhelmed with Crosses, especially such as Are joined with disgrace in his reputation;
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(27) doctrine (DIV2)
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hee is said to be dead, and his life to be hid vnder those afflictions, being despised and forgotten as a dead man out of minde, Col. 3.3. Esay 26.19. Fourthly, in respect of sinne:
he is said to be dead, and his life to be hid under those afflictions, being despised and forgotten as a dead man out of mind, Col. 3.3. Isaiah 26.19. Fourthly, in respect of sin:
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and so men either are dead for sinne, as malefactors; or dead in sinne, as all wicked men;
and so men either Are dead for sin, as malefactors; or dead in sin, as all wicked men;
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(27) doctrine (DIV2)
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or dead to sinne, as the godly heer. To take the soule from the body, is the death of all men.
or dead to sin, as the godly her. To take the soul from the body, is the death of all men.
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(27) doctrine (DIV2)
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To take GOD from the soule, is the death of all wicked men. To take sinne from the soule, is the death of all godly men.
To take GOD from the soul, is the death of all wicked men. To take sin from the soul, is the death of all godly men.
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(27) doctrine (DIV2)
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To bee dead to sinne then, is to be mortified in respect of sinne. Sinne is said to be dead, either in appearance or in deed.
To be dead to sin then, is to be mortified in respect of sin. Sin is said to be dead, either in appearance or in deed.
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(27) doctrine (DIV2)
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In appearance onely, it is dead in such as haue their sinnes onely restrained for a time, either by God's owne strong hand,
In appearance only, it is dead in such as have their Sins only restrained for a time, either by God's own strong hand,
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(27) doctrine (DIV2)
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or else by themselues kept downe for certain hypocriticall ends, or else for want of occasion or temptation to stir the sin:
or Else by themselves kept down for certain hypocritical ends, or Else for want of occasion or temptation to stir the since:
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(27) doctrine (DIV2)
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thus sinne was dead in Paul, when hee was vnregenerate, and reuiued when the Law came, Rom. 7.9. Sinne is dead in deed in godly men, but with a difference:
thus sin was dead in Paul, when he was unregenerate, and revived when the Law Come, Rom. 7.9. Sin is dead in deed in godly men, but with a difference:
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(27) doctrine (DIV2)
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for, though in this life they bee wholly rid of many sinnes, yet some corruptions are not wholly remoued;
for, though in this life they be wholly rid of many Sins, yet Some corruptions Are not wholly removed;
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(27) doctrine (DIV2)
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yet are they dead to them in the inchoation of it, their sins lie a-dying: but in the life to-come they shall be wholly and fully deliuered from all sin. Thus of the sense.
yet Are they dead to them in the inchoation of it, their Sins lie dying: but in the life tocome they shall be wholly and Fully Delivered from all since. Thus of the sense.
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(27) doctrine (DIV2)
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There be many doctrines may bee hence obserued ▪ as,
There be many doctrines may be hence observed ▪ as,
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(27) doctrine (DIV2)
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Doct. 1. First, it is euidently heer implied, that all men by nature, and out of Christ, are aliue to sin, or liue to sin:Doct. 1. First, it is evidently her implied, that all men by nature, and out of christ, Are alive to sin, or live to since:
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(27) doctrine (DIV2)
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and in sinning they may bee said to liue, or be aliue, or liue to it, in diuerse respects.
and in sinning they may be said to live, or be alive, or live to it, in diverse respects.
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(27) doctrine (DIV2)
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1. Because all the parts of their life are full of sinne: sinne infecteth their persons and their works. 1. Because all the parts of their life Are full of sin: sin Infecteth their Persons and their works.
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(27) doctrine (DIV2)
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2. Because they are in bondage to sin; so as all their life they are at the command of sin:
2. Because they Are in bondage to since; so as all their life they Are At the command of since:
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(27) doctrine (DIV2)
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they are seruants of sin, Rom. 6. 3. Because they account sinne to bee the life of their liues:
they Are Servants of since, Rom. 6. 3. Because they account sin to be the life of their lives:
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(27) doctrine (DIV2)
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they could not esteem life, but for the hope of liberty and power of sinning.
they could not esteem life, but for the hope of liberty and power of sinning.
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(27) doctrine (DIV2)
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or for other ends, they are found to cease sinning. 4. Because they doo not destroy sinne, in letting it liue:
or for other ends, they Are found to cease sinning. 4. Because they do not destroy sin, in letting it live:
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(27) doctrine (DIV2)
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they are guilty of the life of sinne in them, because they will not vse the meanes to subdue and mortifie sin that dwels in them, but let it alone vnresisted.
they Are guilty of the life of sin in them, Because they will not use the means to subdue and mortify since that dwells in them, but let it alone unresisted.
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(27) doctrine (DIV2)
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5. Because they haue most life, or are most liuely, when they haue most liberty to sin.
5. Because they have most life, or Are most lively, when they have most liberty to since.
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(27) doctrine (DIV2)
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6. Because they continue in sin: they spend not an houre, but it is in sinne:
6. Because they continue in since: they spend not an hour, but it is in sin:
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(27) doctrine (DIV2)
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yea, they so sinne now, that they desire to spend euerlasting life in sinne.
yea, they so sin now, that they desire to spend everlasting life in sin.
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(27) doctrine (DIV2)
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Vse. And so from hence, by way of vse, men may discern whether they liue in sinne or not:Use. And so from hence, by Way of use, men may discern whither they live in sin or not:
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(27) doctrine (DIV2)
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for, hee that is a seruant to his corruptions, and esteemeth them as the happinesse of his life,
for, he that is a servant to his corruptions, and esteems them as the happiness of his life,
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(27) doctrine (DIV2)
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and resists them not, and hath a desire to sinne euer, is (without doubt) aliue in sinne, and dead to righteousnes.
and resists them not, and hath a desire to sin ever, is (without doubt) alive in sin, and dead to righteousness.
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(27) doctrine (DIV2)
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And so contrariwise, where these things cannot be found, there the person is not aliue to sin.
And so contrariwise, where these things cannot be found, there the person is not alive to sin.
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(27) doctrine (DIV2)
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Doct. 2. Hence is implied also, that to liue in sin, is but miserable liuing:Doct. 2. Hence is implied also, that to live in since, is but miserable living:
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(27) doctrine (DIV2)
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and therefore those whom God loueth, he changeth from that condition, and maketh them die to sin.
and Therefore those whom God loves, he changes from that condition, and makes them die to since.
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(27) doctrine (DIV2)
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Now, this may be shewed out of other Scriptures briefly: for, 1. Sinne infects a man, and all he goes about: it stains his very conscience;
Now, this may be showed out of other Scriptures briefly: for, 1. Sin infects a man, and all he Goes about: it stains his very conscience;
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(27) doctrine (DIV2)
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and, like the leprosie, will pollute his clothes, his flesh, his house, and whatsoeuer he toucheth almost, Titus 1.15. It maketh all things impure.
and, like the leprosy, will pollute his clothes, his Flesh, his house, and whatsoever he touches almost, Titus 1.15. It makes all things impure.
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(27) doctrine (DIV2)
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2. To harbour sinne, is to harbour the diuell too, who alwaies takes possession of the soule that is giuen ouer to sinne:
2. To harbour sin, is to harbour the Devil too, who always Takes possession of the soul that is given over to sin:
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(27) doctrine (DIV2)
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so as the heart of the sinner is the Fortresse of the diuell, Eph. 2.2. 2. Tim. 2.26. 2. Cor. 10.5. Eph. 4.26. 3. While a man liues in sinne, he is in danger to be crossed and cursed of God in euery thing he doth:
so as the heart of the sinner is the Fortress of the Devil, Ephesians 2.2. 2. Tim. 2.26. 2. Cor. 10.5. Ephesians 4.26. 3. While a man lives in sin, he is in danger to be crossed and cursed of God in every thing he does:
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(27) doctrine (DIV2)
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he shall haue no portion from God, nor inheritance from the Almighty, Iob 31. ver. 2. Good things will be restrained from him, Esay 59.2.
he shall have no portion from God, nor inheritance from the Almighty, Job 31. ver. 2. Good things will be restrained from him, Isaiah 59.2.
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(27) doctrine (DIV2)
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And he may finde himself cursed in euery thing he sets his hand to, Deut. 28.16, 17, 18, &c. His very blessings may bee cursed, Mal. 2.2. His very table may be a snare.
And he may find himself cursed in every thing he sets his hand to, Deuteronomy 28.16, 17, 18, etc. His very blessings may be cursed, Malachi 2.2. His very table may be a snare.
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(27) doctrine (DIV2)
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For, certainly God will bee reuenged of the sinnefull man, that is aliue in sin, Nah. 1.2, 3, 6. 4. His soule is dead within him while hee is aliue, Eph. 2.2. 1. Tim. 5.6.
For, Certainly God will be revenged of the sinful man, that is alive in since, Nah. 1.2, 3, 6. 4. His soul is dead within him while he is alive, Ephesians 2.2. 1. Tim. 5.6.
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(27) doctrine (DIV2)
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Secondly, to despair of no man, but rather to shew all meeknes toward all men, 2. Tim. 2.25.
Secondly, to despair of no man, but rather to show all meekness towards all men, 2. Tim. 2.25.
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(27) doctrine (DIV2)
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And how can it bee otherwise, when God, which is his life, is departed from him? and with God, all spirituall blessings are gone from his soule too.
And how can it be otherwise, when God, which is his life, is departed from him? and with God, all spiritual blessings Are gone from his soul too.
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(27) doctrine (DIV2)
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5. The end of this life, is to die miserably, Rom. 8.10. and 6.23. Gal. 6. and to perish foreuer with the diuell and his angels, Reu. 21.8. Mat. 25.45.
5. The end of this life, is to die miserably, Rom. 8.10. and 6.23. Gal. 6. and to perish forever with the Devil and his Angels, Reu. 21.8. Mathew 25.45.
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(27) doctrine (DIV2)
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And in a speciall manner it is a miserable liuing, to be liuely and iouiall (as they call it) in sin:
And in a special manner it is a miserable living, to be lively and jovial (as they call it) in since:
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(27) doctrine (DIV2)
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such men are worse than the generall sort of sinners;
such men Are Worse than the general sort of Sinners;
d n2 vbr jc cs dt j n1 pp-f n2;
(27) doctrine (DIV2)
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for, these wretched men, that are so liuely in sin, haue a most miserable heart in them, a heart like an Adamant,
for, these wretched men, that Are so lively in since, have a most miserable heart in them, a heart like an Adamant,
p-acp, d j n2, cst vbr av j p-acp n1, vhb dt av-ds j n1 p-acp pno32, dt n1 av-j dt n1,
(27) doctrine (DIV2)
3487
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like a very stone within them, are senselesse and brutish like the very beasts that perish, Psal. 49. vlt. Besides, in many of these God scourgeth sinne with sinne,
like a very stone within them, Are senseless and brutish like the very beasts that perish, Psalm 49. Ult. Beside, in many of these God scourges sin with sin,
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(27) doctrine (DIV2)
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and giueth them vp to such a reprobate minde, that their wickednes oftentimes exceeds the wickednes of the wicked, Ier. 5. Rom. 1.26, 28. And further, many times strange punishments light vpon those workers of iniquity, Iob 31.3. To which may bee added, that oftentimes such wretched creatures conclude in most wofull and hellish terrors;
and gives them up to such a Reprobate mind, that their wickedness oftentimes exceeds the wickedness of the wicked, Jeremiah 5. Rom. 1.26, 28. And further, many times strange punishments Light upon those workers of iniquity, Job 31.3. To which may be added, that oftentimes such wretched creatures conclude in most woeful and hellish terrors;
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(27) doctrine (DIV2)
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so as they howle for vexation of heart, while God's seruants sing for ioy of hart, Esay 65.13, 14. Reu. 6.15, 16.
so as they howl for vexation of heart, while God's Servants sing for joy of heart, Isaiah 65.13, 14. Reu. 6.15, 16.
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(27) doctrine (DIV2)
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But, in generall of all that liue in sinne, it is manifestly heer implied, that they haue no part in Christ:
But, in general of all that live in sin, it is manifestly her implied, that they have no part in christ:
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(27) doctrine (DIV2)
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Christ, in respect of them, and as they are in their present condition, died in vain.
christ, in respect of them, and as they Are in their present condition, died in vain.
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(27) doctrine (DIV2)
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Vse. The consideration whereof should awaken men from that heauy sleep in sinne, vnto an earnest care to liue righteously:Use. The consideration whereof should awaken men from that heavy sleep in sin, unto an earnest care to live righteously:
vvb. dt n1 c-crq vmd vvi n2 p-acp d j n1 p-acp n1, p-acp dt j n1 pc-acp vvi av-j:
(27) doctrine (DIV2)
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it should warn men euery where to repent, Eph. 5.14. and the rather, because this very patience of God, in bearing thus long with them,
it should warn men every where to Repent, Ephesians 5.14. and the rather, Because this very patience of God, in bearing thus long with them,
pn31 vmd vvi n2 d c-crq pc-acp vvi, np1 crd. cc dt av-c, c-acp d j n1 pp-f np1, p-acp vvg av av-j p-acp pno32,
(27) doctrine (DIV2)
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and the mercy offred them in the Gospell, will increase to greater wrath and condemnation, if men will not be warned, Rom. 2.4, 5. 2. Thes. 1.8, 9. Doct. 3. Hence also it is cleer, that God's Elect, before their Calling, haue liued in sinne as well as others, Eph. 2.3. Tit. 3.3. Col. 3.6. Which is fit to be noted for diuers vses.
and the mercy offered them in the Gospel, will increase to greater wrath and condemnation, if men will not be warned, Rom. 2.4, 5. 2. Thebes 1.8, 9. Doct. 3. Hence also it is clear, that God's Elect, before their Calling, have lived in sin as well as Others, Ephesians 2.3. Tit. 3.3. Col. 3.6. Which is fit to be noted for diverse uses.
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(27) doctrine (DIV2)
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For, first, it sets out the rich mercy of God, and his free grace in election;
For, First, it sets out the rich mercy of God, and his free grace in election;
p-acp, ord, pn31 vvz av dt j n1 pp-f np1, cc po31 j n1 p-acp n1;
(27) doctrine (DIV2)
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and manifestly shewes, that we merit not the blessing, Eph. 2.3, 4, &c. And secondly, it should teach the godly diuers duties:
and manifestly shows, that we merit not the blessing, Ephesians 2.3, 4, etc. And secondly, it should teach the godly diverse duties:
cc av-j vvz, cst pns12 vvb xx dt n1, np1 crd, crd, av cc ord, pn31 vmd vvi dt j j n2:
(27) doctrine (DIV2)
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as first, not to bee proud or high-minded, but rather, remembring what they were, to make them the more humble all their daies.
as First, not to be proud or High-minded, but rather, remembering what they were, to make them the more humble all their days.
c-acp ord, xx pc-acp vbi j cc j, cc-acp av-c, vvg r-crq pns32 vbdr, pc-acp vvi pno32 dt av-dc j av-d po32 n2.
(27) doctrine (DIV2)
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it must be a harty griefe. 3 That wee shew forth the fruites of our repentance:
it must be a hearty grief. 3 That we show forth the fruits of our Repentance:
pn31 vmb vbi dt j n1. crd d pns12 vvb av dt n2 pp-f po12 n1:
(27) doctrine (DIV2)
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Titus 3.2, 3. Thirdly, to cleaue fast vnto Christ, in whose onely propitiation they can bee saued from their sinnes, 1. Iohn 2.1, 2. God forbid, wee should reioyce in any thing more than in Christ, and him crucified, Gal. 6.16. Lastly, wee should think it more than enough, that we haue heertofore liued in sinne:Titus 3.2, 3. Thirdly, to cleave fast unto christ, in whose only propitiation they can be saved from their Sins, 1. John 2.1, 2. God forbid, we should rejoice in any thing more than in christ, and him Crucified, Gal. 6.16. Lastly, we should think it more than enough, that we have heretofore lived in sin:
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(27) doctrine (DIV2)
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wee should henceforth resolue to spend that little time that remaineth, in a carefull obedience vnto God's will, ceasing from sinne, 1. Peter 4.1, 2, 3.
we should henceforth resolve to spend that little time that remains, in a careful Obedience unto God's will, ceasing from sin, 1. Peter 4.1, 2, 3.
pns12 vmd av vvi pc-acp vvi d j n1 cst vvz, p-acp dt j n1 p-acp npg1 n1, vvg p-acp n1, crd np1 crd, crd, crd
(27) doctrine (DIV2)
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Thus of the doctrines implied in the Text. The doctrines that may bee gathered more expresly, follow.
Thus of the doctrines implied in the Text. The doctrines that may be gathered more expressly, follow.
av pp-f dt n2 vvn p-acp dt np1 dt n2 cst vmb vbi vvn av-dc av-j, vvb.
(27) doctrine (DIV2)
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Doct. 1. None but mortified Christians are true Christians.Doct. 1. None but mortified Christians Are true Christians.
np1 crd pix p-acp j-vvn njpg2 vbr j np1.
(27) doctrine (DIV2)
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It is manifest, that none haue part in Christ, but such as are dead to sin;
It is manifest, that none have part in christ, but such as Are dead to sin;
pn31 vbz j, cst pix vhb n1 p-acp np1, cc-acp d c-acp vbr j pc-acp vvi;
(27) doctrine (DIV2)
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such men onely doth Christ acknowledge:
such men only does christ acknowledge:
d n2 av-j vdz np1 vvi:
(27) doctrine (DIV2)
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for, hee is a Redeemer to none but such as turn from transgression in Iacob, Esay 59.20. All that are in Christ, are new creatures:
for, he is a Redeemer to none but such as turn from Transgression in Iacob, Isaiah 59.20. All that Are in christ, Are new creatures:
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(27) doctrine (DIV2)
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their old things are past, and all things new, 2. Cor. 5.17.
their old things Are past, and all things new, 2. Cor. 5.17.
po32 j n2 vbr j, cc d n2 j, crd np1 crd.
(27) doctrine (DIV2)
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None are Christ's, but such as beare the similitude of his death in their dying to sinne, Rom. 6. Men lose their Baptism,
None Are Christ's, but such as bear the similitude of his death in their dying to sin, Rom. 6. Men loose their Baptism,
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(27) doctrine (DIV2)
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if they bee not baptized into the death of Christ. Such men as place their happinesse in worldly things, are not the right seed;
if they be not baptised into the death of christ. Such men as place their happiness in worldly things, Are not the right seed;
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(27) doctrine (DIV2)
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but such onely as are born by promise, that is, that receiued life by the promises of grace and a better life, Rom. 9.8.
but such only as Are born by promise, that is, that received life by the promises of grace and a better life, Rom. 9.8.
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(27) doctrine (DIV2)
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Christ was sent to preach glad tidings to such as mourne in Sion, Esay 61.1, 2, 3. The mourners in Ierusalem were the onely men that were marked for God, Ezechiel 9. Christ will haue no Disciples,
christ was sent to preach glad tidings to such as mourn in Sion, Isaiah 61.1, 2, 3. The mourners in Ierusalem were the only men that were marked for God, Ezechiel 9. christ will have no Disciples,
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(27) doctrine (DIV2)
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but such as will deny themselues, Luke 9. and are not fashioned according to this world, Rom. 12.2.
but such as will deny themselves, Lycia 9. and Are not fashioned according to this world, Rom. 12.2.
cc-acp d c-acp vmb vvi px32, av crd cc vbr xx vvn vvg p-acp d n1, np1 crd.
(27) doctrine (DIV2)
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And this should teach men to haue mortified Christians in greater honour, and to esteem highly of such as will not be corrupted with the excesse of the times,
And this should teach men to have mortified Christians in greater honour, and to esteem highly of such as will not be corrupted with the excess of the times,
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and doo shew by a sound conuersation, that they are weaned from the lust after earthly things,
and do show by a found Conversation, that they Are weaned from the lust After earthly things,
cc vdi vvi p-acp dt j n1, cst pns32 vbr vvn p-acp dt n1 p-acp j n2,
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and are consecrated to God and his seruice.
and Are consecrated to God and his service.
cc vbr vvn p-acp np1 cc po31 n1.
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Wee should honour and acknowledge such aboue all other men in the world, yea, in the Church.
we should honour and acknowledge such above all other men in the world, yea, in the Church.
pns12 vmd vvi cc vvi d p-acp d j-jn n2 p-acp dt n1, uh, p-acp dt n1.
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It should also compell vpon vs a care of a mortified life, and a daily resisting of sin and the diuell,
It should also compel upon us a care of a mortified life, and a daily resisting of since and the Devil,
pn31 vmd av vvi p-acp pno12 dt n1 pp-f dt j-vvn n1, cc dt j j-vvg pp-f n1 cc dt n1,
(27) doctrine (DIV2)
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and striuing to be made like to Christ.
and striving to be made like to christ.
cc vvg pc-acp vbi vvn av-j p-acp np1.
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Finally, if the count must be made by mortification, there will then bee but a short count vpon earth:
Finally, if the count must be made by mortification, there will then be but a short count upon earth:
av-j, cs dt n1 vmb vbi vvn p-acp n1, pc-acp vmb av vbi p-acp dt j n1 p-acp n1:
(27) doctrine (DIV2)
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for, look into Christian Churches, and cast out, first, all open profane persons, such as are drunkards, fornicators, swearers, murderers, railers against goodnes, such as serue vanity,
for, look into Christian Churches, and cast out, First, all open profane Persons, such as Are drunkards, fornicators, swearers, murderers, railers against Goodness, such as serve vanity,
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and shew it by strange apparell, and such like men; secondly, all open idolaters, and superstitious persons, and such as hold damnable opinions;
and show it by strange apparel, and such like men; secondly, all open Idolaters, and superstitious Persons, and such as hold damnable opinions;
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Thirdly, all ciuill-honest men, such as haue onely the praise of men for a harmelesse conuersation in the world,
Thirdly, all civil-honest men, such as have only the praise of men for a harmless Conversation in the world,
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(27) doctrine (DIV2)
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but haue no taste of Religion, or conscience of zeale for Gods glory;
but have no taste of Religion, or conscience of zeal for God's glory;
cc-acp vhb dx n1 pp-f n1, cc n1 pp-f n1 p-acp npg1 n1;
(27) doctrine (DIV2)
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Fourthly, all open worldlings, that minde not heauenly things, and sauour nothing but the things of this world;
Fourthly, all open worldlings, that mind not heavenly things, and savour nothing but the things of this world;
ord, d j n2, cst n1 xx j n2, cc vvb pix cc-acp dt n2 pp-f d n1;
(27) doctrine (DIV2)
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and lastly, all hypocrites, that make a shew of mortification, and yet are not mortified:
and lastly, all Hypocrites, that make a show of mortification, and yet Are not mortified:
cc ord, d n2, cst vvb dt n1 pp-f n1, cc av vbr xx vvn:
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and then suppose, how small a number will be left in euery place, to be reckned in this list of true Christians.
and then suppose, how small a number will be left in every place, to be reckoned in this list of true Christians.
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(27) doctrine (DIV2)
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Doct. 2. Mortification is the very first step of grace, and the entrance into all power of godlines.Doct. 2. Mortification is the very First step of grace, and the Entrance into all power of godliness.
np1 crd n1 vbz dt av ord n1 pp-f n1, cc dt n1 p-acp d n1 pp-f n1.
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Till our sinnes bee foundly crucifyed and dead. no work of Religion, that is acceptable to God, can be done:
Till our Sins be fondly Crucified and dead. no work of Religion, that is acceptable to God, can be done:
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(27) doctrine (DIV2)
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and therefor Iohn Baptist, and Christ, and the Apostles call for repentance, as the first thing, that opens a way into the Kingdome of heauen;
and Therefore John Baptist, and christ, and the Apostles call for Repentance, as the First thing, that Opens a Way into the Kingdom of heaven;
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(27) doctrine (DIV2)
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because else sinne vnrepented, like a prison, will infect all wee doe, Esay 1.13. to 16. Besides, the heart of man being naturally like a stone or iron, til it bee softned, no impression of grace can bee fastned vpon it:
Because Else sin unrepented, like a prison, will infect all we do, Isaiah 1.13. to 16. Beside, the heart of man being naturally like a stone or iron, till it be softened, no impression of grace can be fastened upon it:
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(27) doctrine (DIV2)
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and if the ground of our hearts be not well plowed vp, the •eed of the Word cannot but bee lost, Ierem. 4.4.
and if the ground of our hearts be not well plowed up, the •eed of the Word cannot but be lost, Jeremiah 4.4.
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(27) doctrine (DIV2)
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The seed cast vpon the high way, will be picked vp by the fowles of the aire, and not growe:
The seed cast upon the high Way, will be picked up by the fowls of the air, and not grow:
dt n1 vvd p-acp dt j n1, vmb vbi vvn a-acp p-acp dt n2 pp-f dt n1, cc xx vvi:
(27) doctrine (DIV2)
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or if any seed, or plant of grace did grow for a while in the heart:
or if any seed, or plant of grace did grow for a while in the heart:
cc cs d n1, cc n1 pp-f n1 vdd vvi p-acp dt n1 p-acp dt n1:
(27) doctrine (DIV2)
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yet the weedes of sinne would ouergrowe, and choake all, as is euident in seed sowne in thorny ground,
yet the weeds of sin would overgrow, and choke all, as is evident in seed sown in thorny ground,
av dt n2 pp-f n1 vmd vvb, cc vvi d, c-acp vbz j p-acp n1 vvn p-acp j n1,
(27) doctrine (DIV2)
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or plants set in ground that is not digged and weeded. And further, while the person is euill, the work will be vile and abominable.
or plants Set in ground that is not dug and weeded. And further, while the person is evil, the work will be vile and abominable.
cc n2 vvn p-acp n1 cst vbz xx vvn cc vvn. cc av-jc, cs dt n1 vbz j-jn, dt n1 vmb vbi j cc j.
(27) doctrine (DIV2)
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An euill tree cannot bring foorth good fruit.
an evil tree cannot bring forth good fruit.
dt j-jn n1 vmbx vvi av j n1.
(27) doctrine (DIV2)
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And therefore this shewes, that such Christians as leape into the profession of Religion so easily,
And Therefore this shows, that such Christians as leap into the profession of Religion so Easily,
cc av d n2, cst d np1 a-acp vvi p-acp dt n1 pp-f n1 av av-j,
(27) doctrine (DIV2)
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and think it is no more, but to giue-ouer ill courses, and fall to the practice of good duties, are deceiued:
and think it is no more, but to give-over ill courses, and fallen to the practice of good duties, Are deceived:
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(27) doctrine (DIV2)
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For if by sound mortification, their sinnes past bee not bewayled, and they soundly humbled;
For if by found mortification, their Sins passed be not bewailed, and they soundly humbled;
c-acp cs p-acp j n1, po32 n2 vvn vbi xx vvn, cc pns32 av-j vvd;
(27) doctrine (DIV2)
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either their sinnes will after a while growe and reuiue againe, or else the conscience of these sinnes will secretly throughout their liues torment them;
either their Sins will After a while grow and revive again, or Else the conscience of these Sins will secretly throughout their lives torment them;
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(27) doctrine (DIV2)
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or else the diuell on a sudden may seaze vpon them with despaire, hauing so manifest a reason against them, that they did neuer practise mortification for their sinnes.
or Else the Devil on a sudden may seize upon them with despair, having so manifest a reason against them, that they did never practise mortification for their Sins.
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(27) doctrine (DIV2)
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Besides, lamentable experience shewes in those places, where Christians are not soundly formed at first in the exercise of mortification, they lead their liues in a dull course of profession,
Beside, lamentable experience shows in those places, where Christians Are not soundly formed At First in the exercise of mortification, they led their lives in a dull course of profession,
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(27) doctrine (DIV2)
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and haue not the experience of the life and power of Religion in themselues for the ioyes of it,
and have not the experience of the life and power of Religion in themselves for the Joys of it,
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(27) doctrine (DIV2)
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or towards others in the practice of it.
or towards Others in the practice of it.
cc p-acp n2-jn p-acp dt n1 pp-f pn31.
(27) doctrine (DIV2)
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The mourners in Sion, and such as are brokenharted, are the most glorious, and the most fruitfull Christians, Esay 61.1, 2, 3, 4. and continue in the greatest power of religion.
The mourners in Sion, and such as Are brokenharted, Are the most glorious, and the most fruitful Christians, Isaiah 61.1, 2, 3, 4. and continue in the greatest power of Religion.
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(27) doctrine (DIV2)
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And further it may bee noted in the best of those, that their separation from the loue of the world, is most really performed,
And further it may be noted in the best of those, that their separation from the love of the world, is most really performed,
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(27) doctrine (DIV2)
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as hath appeared, when in any speciall works of men, or for the help of the Church of GOD, they are called vpon to shew their zeale by their bounty:
as hath appeared, when in any special works of men, or for the help of the Church of GOD, they Are called upon to show their zeal by their bounty:
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in such cases one poore Macedonian would shame a hundred of those rich Corinthians.
in such cases one poor Macedonian would shame a hundred of those rich Corinthians.
p-acp d n2 crd j jp vmd vvi dt crd pp-f d j np1.
(27) doctrine (DIV2)
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Doct. 3. True repentance for sinne, doth in diuers respects kill a man, it strikes him dead:Doct. 3. True Repentance for sin, does in diverse respects kill a man, it strikes him dead:
np1 crd j n1 p-acp n1, vdz p-acp j n2 vvi dt n1, pn31 vvz pno31 j:
(27) doctrine (DIV2)
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to repent, is to bee a dead man;
to Repent, is to be a dead man;
pc-acp vvi, vbz pc-acp vbi dt j n1;
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not onely in respect of the world which casts off a man, that will not run in the excesses of the time,
not only in respect of the world which Cast off a man, that will not run in the Excesses of the time,
xx av-j p-acp n1 pp-f dt n1 r-crq vvz a-acp dt n1, cst vmb xx vvi p-acp dt n2 pp-f dt n1,
(27) doctrine (DIV2)
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as a dead man indeed, Col. 3.3. but in respect of themselues.
as a dead man indeed, Col. 3.3. but in respect of themselves.
c-acp dt j n1 av, np1 crd. cc-acp p-acp n1 pp-f px32.
(27) doctrine (DIV2)
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For first, by the assise a man must keepe vpon himself, he will be found dead by sentence,
For First, by the assize a man must keep upon himself, he will be found dead by sentence,
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(27) doctrine (DIV2)
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when he iudgeth himselfe before the Lord: he stands as a man condemned in the flesh:
when he Judgeth himself before the Lord: he Stands as a man condemned in the Flesh:
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(27) doctrine (DIV2)
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He sentenceth himselfe to eternall death for his deserts, by confessing what hee meriteth, 1. Pet. 4.6.
He Sentenceth himself to Eternal death for his deserts, by confessing what he merits, 1. Pet. 4.6.
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(27) doctrine (DIV2)
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Now, a condemned man is reckoned for a dead man in Law.
Now, a condemned man is reckoned for a dead man in Law.
av, dt j-vvn n1 vbz vvn p-acp dt j n1 p-acp n1.
(27) doctrine (DIV2)
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Secondly, Repentance destroies the sences, and affections, and conceites, and reason, that were wont to bee aliue in men.
Secondly, Repentance Destroys the Senses, and affections, and conceits, and reason, that were wont to be alive in men.
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(27) doctrine (DIV2)
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It dissolues the very frame of the old conuersation.
It dissolves the very frame of the old Conversation.
pn31 vvz dt j n1 pp-f dt j n1.
(27) doctrine (DIV2)
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The word rendred, dead, signifies to vndoe what was done about the life of men, to vnmake him, as I may say;
The word rendered, dead, signifies to undo what was done about the life of men, to unmake him, as I may say;
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(27) doctrine (DIV2)
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so as all the old things passe away and all becomes new, 2. Cor. 5.17. Rom. 6.6. 1. Iohn 3.8.
so as all the old things pass away and all becomes new, 2. Cor. 5.17. Rom. 6.6. 1. John 3.8.
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(27) doctrine (DIV2)
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In the new Conuert there is not left the sauour, sent, lust, or affections after sinne,
In the new Convert there is not left the savour, sent, lust, or affections After sin,
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(27) doctrine (DIV2)
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and the sinfull profits and pleasures of the world:
and the sinful profits and pleasures of the world:
cc dt j n2 cc n2 pp-f dt n1:
(27) doctrine (DIV2)
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Hee doth not find that inflammation, or inticement he was wont to feele from euill example,
He does not find that inflammation, or enticement he was wont to feel from evil Exampl,
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(27) doctrine (DIV2)
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or the glory of the world, or euill company, or the things before hee most esteemed, and delighted in.
or the glory of the world, or evil company, or the things before he most esteemed, and delighted in.
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(27) doctrine (DIV2)
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Thus hee is dead to himselfe, because he denies himselfe:
Thus he is dead to himself, Because he Denies himself:
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(27) doctrine (DIV2)
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and could bee well contented to forget, that euer hee had beene such as hee was before.
and could be well contented to forget, that ever he had been such as he was before.
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(27) doctrine (DIV2)
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Thirdly, in some of Gods children, their repentance is performed with such griefe and sorrow,
Thirdly, in Some of God's children, their Repentance is performed with such grief and sorrow,
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(27) doctrine (DIV2)
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as brings their life almost to the buriers, as is noted, Iob 33.19, 20, 21. Fourthly, they may bee said to bee dead in repenting,
as brings their life almost to the buriers, as is noted, Job 33.19, 20, 21. Fourthly, they may be said to be dead in repenting,
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(27) doctrine (DIV2)
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because repentance is neuer fully finished, till their naturall death, sinne sticks so fast, as they haue dayly cause of mortification in some degree,
Because Repentance is never Fully finished, till their natural death, sin sticks so fast, as they have daily cause of mortification in Some degree,
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(27) doctrine (DIV2)
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and it will neuer bee gotten wholly out, till they bee in deed dead men,
and it will never be got wholly out, till they be in deed dead men,
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(27) doctrine (DIV2)
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though in the meane time God accepts of their first repentance, as if it were perfect.
though in the mean time God accepts of their First Repentance, as if it were perfect.
cs p-acp dt j n1 np1 vvz pp-f po32 ord n1, c-acp cs pn31 vbdr j.
(27) doctrine (DIV2)
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This doctrine serues effectually to discouer the estate of multitudes of Christians not to bee right; as they,
This Doctrine serves effectually to discover the estate of Multitudes of Christians not to be right; as they,
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(27) doctrine (DIV2)
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That do nothing at all about their sinnes:
That do nothing At all about their Sins:
cst vdb pix p-acp d p-acp po32 n2:
(27) doctrine (DIV2)
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That excuse their sinnes, and hide them, and fauour them, and cast the fault vpon others, Pro. 28.13.
That excuse their Sins, and hide them, and favour them, and cast the fault upon Others, Pro 28.13.
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(27) doctrine (DIV2)
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Gen. 3. Iob 20.11, 12, 13. That blesse themselues in their hearts, when their iniquity is found worthy to be hated, Ps. 36.2. That haunt with such persons as may make them sinne more:Gen. 3. Job 20.11, 12, 13. That bless themselves in their hearts, when their iniquity is found worthy to be hated, Ps. 36.2. That haunt with such Persons as may make them sin more:
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(27) doctrine (DIV2)
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That say, It is no profit to walk humbly before the Lord, Mal. 3.14. and rather blesse the proud:
That say, It is no profit to walk humbly before the Lord, Malachi 3.14. and rather bless the proud:
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(27) doctrine (DIV2)
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That hate and reuile such as are mortified:
That hate and revile such as Are mortified:
cst n1 cc vvi d c-acp vbr vvn:
(27) doctrine (DIV2)
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10513
That are dead rather in faith and good works, and finde a deadly sauour in the Word:
That Are dead rather in faith and good works, and find a deadly savour in the Word:
cst vbr j av p-acp n1 cc j n2, cc vvi dt j n1 p-acp dt n1:
(27) doctrine (DIV2)
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That haue sense and sauour onely in the things of the flesh.
That have sense and savour only in the things of the Flesh.
cst vhb n1 cc n1 av-j p-acp dt n2 pp-f dt n1.
(27) doctrine (DIV2)
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Secondly, this should teach all, that minde their owne saluation, to look carefully to the truth of their mortification,
Secondly, this should teach all, that mind their own salvation, to look carefully to the truth of their mortification,
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(27) doctrine (DIV2)
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and not to think it is such a slight & easie work;
and not to think it is such a slight & easy work;
cc xx pc-acp vvi pn31 vbz d dt j cc j n1;
(27) doctrine (DIV2)
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but to consider, that in repenting for sinne, they must neuer cease, till they bee like Christ dying for sinne;
but to Consider, that in repenting for sin, they must never cease, till they be like christ dying for sin;
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(27) doctrine (DIV2)
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and that is in the sense before giuen.
and that is in the sense before given.
cc d vbz p-acp dt n1 a-acp vvn.
(27) doctrine (DIV2)
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So our bearing of the similitude of Christs death in our repentance, notes diuers particular things in our repentance, as, 1. That our sorrowes bee voluntary, not inforced:
So our bearing of the similitude of Christ death in our Repentance, notes diverse particular things in our Repentance, as, 1. That our sorrows be voluntary, not enforced:
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(27) doctrine (DIV2)
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hee gaue his life, it was not taken from him:
he gave his life, it was not taken from him:
pns31 vvd po31 n1, pn31 vbds xx vvn p-acp pno31:
(27) doctrine (DIV2)
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wee must not tarry, till the diuel fire vs with the terrors of despaire. 2. That wee be payned at the very heart for our sinnes; so was Christ:
we must not tarry, till the Devil fire us with the terrors of despair. 2. That we be pained At the very heart for our Sins; so was christ:
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(27) doctrine (DIV2)
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so must wee by degrees resist sinne, and neuer cease, vntill it bee quite abolished. Hence also wee may know, whether wee haue truely repented:
so must we by Degrees resist sin, and never cease, until it be quite abolished. Hence also we may know, whither we have truly repented:
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(27) doctrine (DIV2)
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It is a signe of true mortification, when 1. A man hath seriously condemned himselfe before God for his sinne. 2. When hee feeles the wonted violence of affections after sinne,
It is a Signen of true mortification, when 1. A man hath seriously condemned himself before God for his sin. 2. When he feels the wonted violence of affections After sin,
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(27) doctrine (DIV2)
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and the world to be deaded, and his hart growne dul, and out of taste in matters of sinne and the world:
and the world to be deadened, and his heart grown dul, and out of taste in matters of sin and the world:
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(27) doctrine (DIV2)
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Hee is crucified, that hath his lusts and affections crucified, Gal. 5.24. 3. That he is aweary of life it selfe, by reason of the remainders of sinne in his flesh, Rom. 7. 4. That hath felt as sensible sorrowes for his sinnes,
He is Crucified, that hath his Lustiest and affections Crucified, Gal. 5.24. 3. That he is weary of life it self, by reason of the remainders of sin in his Flesh, Rom. 7. 4. That hath felt as sensible sorrows for his Sins,
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(27) doctrine (DIV2)
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as hee was wont to doe for his crosses: sorrowes, I say, that are voluntary, and for sinne as it is sinne.
as he was wont to do for his Crosses: sorrows, I say, that Are voluntary, and for sin as it is sin.
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(27) doctrine (DIV2)
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Doct. 4. The Passion of Christ is the best medicine to kill sinne in vs: He died, that wee might die to sin:Doct. 4. The Passion of christ is the best medicine to kill sin in us: He died, that we might die to since:
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There is a vertue in the death of Christ to kill sinne, Rom. 6. Now the death of Christ may bee said to kill sinne,
There is a virtue in the death of christ to kill sin, Rom. 6. Now the death of christ may be said to kill sin,
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(27) doctrine (DIV2)
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First, in respect of the guilt of it:
First, in respect of the guilt of it:
ord, p-acp n1 pp-f dt n1 pp-f pn31:
(27) doctrine (DIV2)
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Christ in his death paied all that was needefull for satisfaction, and so destroyed the imputation of it,
christ in his death paid all that was needful for satisfaction, and so destroyed the imputation of it,
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(27) doctrine (DIV2)
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and stilled the clamour of it:
and stilled the clamour of it:
cc vvn dt n1 pp-f pn31:
(27) doctrine (DIV2)
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It cannot cry against vs in heauen, because God is fully satisfied, and the bond discharged, and cancelled:
It cannot cry against us in heaven, Because God is Fully satisfied, and the bound discharged, and canceled:
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(27) doctrine (DIV2)
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the plea of our sinnes died in the passion of Christ.
the plea of our Sins died in the passion of christ.
dt n1 pp-f po12 n2 vvn p-acp dt n1 pp-f np1.
(27) doctrine (DIV2)
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Secondly, in respect of the hatefulnes of it, or the demonstration of the hatefulnes of it:
Secondly, in respect of the hatefulness of it, or the demonstration of the hatefulness of it:
ord, p-acp n1 pp-f dt n1 pp-f pn31, cc dt n1 pp-f dt n1 pp-f pn31:
(27) doctrine (DIV2)
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The passion of Christ giues all men occasion to see, how vnworthy sin is to liue, that made him die,
The passion of christ gives all men occasion to see, how unworthy since is to live, that made him die,
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(27) doctrine (DIV2)
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when it was onely imputed to him, and not done by him. Thirdly, in respect of the power of it in vs actually.
when it was only imputed to him, and not done by him. Thirdly, in respect of the power of it in us actually.
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(27) doctrine (DIV2)
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There is a secret vertue in the wounds of Christ to wound sin, and in the death of Christ to kill sinne:
There is a secret virtue in the wounds of christ to wound since, and in the death of christ to kill sin:
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and therefore the Scripture speakes not onely of the merit, but of the vertue of his death, Rom. 6. Phil. 3. which vertue is secretly deriued vnto the penitent sinner, by the ordinances of Christ, his Word, Praier, and Sacraments.
and Therefore the Scripture speaks not only of the merit, but of the virtue of his death, Rom. 6. Philip 3. which virtue is secretly derived unto the penitent sinner, by the ordinances of christ, his Word, Prayer, and Sacraments.
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(27) doctrine (DIV2)
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Vse. The vse should bee for triall:Use. The use should be for trial:
vvb. dt n1 vmd vbi p-acp n1:
(27) doctrine (DIV2)
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men may know whether as yet they haue any part in the death of Christ, by inquiring whether they bee dead in their sins.
men may know whither as yet they have any part in the death of christ, by inquiring whither they be dead in their Sins.
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(27) doctrine (DIV2)
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First, they haue no interest in the merit of his death, that haue not experience of the vertue of his death in killing their corruptions. Secondly, for instruction:
First, they have no Interest in the merit of his death, that have not experience of the virtue of his death in killing their corruptions. Secondly, for instruction:
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(27) doctrine (DIV2)
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When godly men finde any corruptiō begin to be too strong for them, they must fly to Christ for this medicine;
When godly men find any corruption begin to be too strong for them, they must fly to christ for this medicine;
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(27) doctrine (DIV2)
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and then there is no sinne so strong in them, but by constant praier to Christ for the vertue of his death, will be subdued, if they pray in faith.
and then there is no sin so strong in them, but by constant prayer to christ for the virtue of his death, will be subdued, if they pray in faith.
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(27) doctrine (DIV2)
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Praier gets the medicine, and faith applies it to the disease.
Prayer gets the medicine, and faith Applies it to the disease.
n1 vvz dt n1, cc n1 vvz pn31 p-acp dt n1.
(27) doctrine (DIV2)
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Doct. 5. True mortification doth not incounter one sinne onely, but sinnes in the plurall number and indefinitely.Doct. 5. True mortification does not encounter one sin only, but Sins in the plural number and indefinitely.
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(27) doctrine (DIV2)
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It notes, that in true repentance there is a respect had to amendment of all sinnes.
It notes, that in true Repentance there is a respect had to amendment of all Sins.
pn31 vvz, cst p-acp j n1 a-acp vbz dt n1 vhd p-acp n1 pp-f d n2.
(27) doctrine (DIV2)
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To mend onely one or two faults, is not true repentance: For hee that is truly dead, is dead to sinnes:
To mend only one or two Faults, is not true Repentance: For he that is truly dead, is dead to Sins:
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(27) doctrine (DIV2)
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there is no sinne, but the true Conuert desires and endeuors to bee rid of it,
there is no sin, but the true Convert Desires and endeavours to be rid of it,
pc-acp vbz dx n1, cc-acp dt j vvb n2 cc n2 pc-acp vbi vvn pp-f pn31,
(27) doctrine (DIV2)
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so far as hee knowes it to bee a sinne.
so Far as he knows it to be a sin.
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(27) doctrine (DIV2)
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Herod did mend in some things, but yet was not sound, because in one sin hee minded no repentance.Herod did mend in Some things, but yet was not found, Because in one since he minded no Repentance.
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(27) doctrine (DIV2)
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And this point doth giue an infallible rule of triall of mens estates in Christ:
And this point does give an infallible Rule of trial of men's estates in christ:
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(27) doctrine (DIV2)
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for no wicked man in earth doth so much as in true desire forsake all sinne.
for no wicked man in earth does so much as in true desire forsake all sin.
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(27) doctrine (DIV2)
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There bee some corruptions, hee knowes, that hee would vpon no conditions part with.
There be Some corruptions, he knows, that he would upon no conditions part with.
pc-acp vbi d n2, pns31 vvz, cst pns31 vmd p-acp dx n2 vvi p-acp.
(27) doctrine (DIV2)
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To desire and endeuour to bee rid of all sinnes, is an infallible mark of a childe of God.
To desire and endeavour to be rid of all Sins, is an infallible mark of a child of God.
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Doct. 6. Mortification makes a man dead onely to sinnes:Doct. 6. Mortification makes a man dead only to Sins:
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(27) doctrine (DIV2)
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it doth not make him of a dead and lumpish disposition in doing good duties, Heb 9.14.
it does not make him of a dead and lumpish disposition in doing good duties, Hebrew 9.14.
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nor doth it require that it should destroy his nature or naturall temper, or the parts of his body, but his sinne onely:
nor does it require that it should destroy his nature or natural temper, or the parts of his body, but his sin only:
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nor doth it kill his contentment in the creatures of God, and the vse of lawfull things,
nor does it kill his contentment in the creatures of God, and the use of lawful things,
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nor doth it destroy his liberty in lawfull delights and recreations: it kils his sinne onely. Might liue vnto righteousnes. ]
nor does it destroy his liberty in lawful delights and recreations: it kills his sin only. Might live unto righteousness. ]
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These words containe the second effect of Christs death and passion, viz. the raising of vs vnto a righteous life:
These words contain the second Effect of Christ death and passion, viz. the raising of us unto a righteous life:
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His death makes vs liue, and liue righteously. Diuers doctrines may bee hence obserued: Doct. 1. First, that men truly mortified, shall liue happily:
His death makes us live, and live righteously. Diverse doctrines may be hence observed: Doct. 1. First, that men truly mortified, shall live happily:
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These dead men will liue, there is no danger in great sorrow, and the other works of mortification:
These dead men will live, there is no danger in great sorrow, and the other works of mortification:
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It kils sinne, but the soule liues by that meanes. Hee is sure to liue, that is dead to his sins, Rō 8.13. Esay 26.19. 1. Pet. 4.6. Eze. 18. Ho. 14.2. The reasons are; It kills sin, but the soul lives by that means. He is sure to live, that is dead to his Sins, Ron 8.13. Isaiah 26.19. 1. Pet. 4.6. Ezekiel 18. Ho. 14.2. The Reasons Are;
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It will not please any husband-man, that his Land beare no thornes, nor briers, nor weedes,
It will not please any husbandman, that his Land bear no thorns, nor briers, nor weeds,
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First, because God hath promised comfort to such as mourne for sinne, Math. 5.4. Pro. 14.10.
First, Because God hath promised Comfort to such as mourn for sin, Math. 5.4. Pro 14.10.
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Secondly, Christ hath a speciall charge giuen him to looke to those mourners, that they miscarry not, Esay 61.1, 2, 3. Thirdly, they are freed from eternall death, they cannot be condemned, 1. Cor. 11.31, 32. Iob 33.27, 28. Fourthly,
Secondly, christ hath a special charge given him to look to those mourners, that they miscarry not, Isaiah 61.1, 2, 3. Thirdly, they Are freed from Eternal death, they cannot be condemned, 1. Cor. 11.31, 32. Job 33.27, 28. Fourthly,
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because the fruit of the lips is peace to these, they are euer after interessed in the comforts of the Word, Esay 57.15, 18. Fiftly, the nature of godly sorrow is onely to tend to repentance.
Because the fruit of the lips is peace to these, they Are ever After interested in the comforts of the Word, Isaiah 57.15, 18. Fifty, the nature of godly sorrow is only to tend to Repentance.
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It is worldly sorrow that tends to death, 2. Cor. 7.10. Sixtly, they that are conformed to the similitude of Christs death by mortification, shal be conformed to Christs life by the resurrection from the dead.
It is worldly sorrow that tends to death, 2. Cor. 7.10. Sixty, they that Are conformed to the similitude of Christ death by mortification, shall be conformed to Christ life by the resurrection from the dead.
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The vse may be, first, for confutation of such as think, that mortification is a way full of danger and makes many men come to great extremities; The use may be, First, for confutation of such as think, that mortification is a Way full of danger and makes many men come to great extremities;
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wheras they may heere see, there is no danger, in it:
whereas they may Here see, there is no danger, in it:
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Hellish terrours, and despaire, and some kind of diseases may make strange effects in some men:
Hellish terrors, and despair, and Some kind of diseases may make strange effects in Some men:
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but neuer was any hurt by godly sorrow for sinne, if wee will beleeue the Scriptures:
but never was any hurt by godly sorrow for sin, if we will believe the Scriptures:
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and therefore it should incourage men to fall to work soundly about searching their waies,
and Therefore it should encourage men to fallen to work soundly about searching their ways,
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and confessing their sinnes, and iudging themselues in secret for their sinnes, Iames 4. chapter 7.2. Cor. chap. 7.10, 11. But heere men must looke to some fewe rules.
and confessing their Sins, and judging themselves in secret for their Sins, James 4. chapter 7.2. Cor. chap. 7.10, 11. But Here men must look to Some few rules.
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First, that they see the warrant of the course in the Word; and know the places that require these duties:
First, that they see the warrant of the course in the Word; and know the places that require these duties:
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that they lay vp such promises made to the duties of mortification, as may vphold their hearts in the practice of them.
that they lay up such promises made to the duties of mortification, as may uphold their hearts in the practice of them.
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Thirdly, that they refuse not consolation;
Thirdly, that they refuse not consolation;
ord, cst pns32 vvb xx n1;
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but when they haue found true humiliation for their sinnes, and comfort from God in his ordinances, that they turne their sorrow into ioy,
but when they have found true humiliation for their Sins, and Comfort from God in his ordinances, that they turn their sorrow into joy,
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and their praiers into thanksgiuing, and spend their daies alwaies reioycing in the Lord.
and their Prayers into thanksgiving, and spend their days always rejoicing in the Lord.
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Doct. 2. It is not enough to die to sinne, vnlesse wee also liue to righteousnes:Doct. 2. It is not enough to die to sin, unless we also live to righteousness:
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It is not enough to forsake our sinnes, but wee must spend our daies in good works:
It is not enough to forsake our Sins, but we must spend our days in good works:
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wee are so charged to cease to doe euill, as withall wee are charged to learne to doe well, Esay 1.16. we must bring forth fruits worthy amendment of life, as well as confesse our sinnes, Math. 3.8. A man will cut downe his fig-tree for want of good fruite, though it beare no ill fruit, Luke 13.6.
we Are so charged to cease to do evil, as withal we Are charged to Learn to do well, Isaiah 1.16. we must bring forth fruits worthy amendment of life, as well as confess our Sins, Math. 3.8. A man will Cut down his Fig tree for want of good fruit, though it bear no ill fruit, Lycia 13.6.
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if it beare him not good graine.
if it bear him not good grain.
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It is not enough for a seruant, that hee doe his Master no hurt, but hee must see to it, that hee doe his Masters worke.
It is not enough for a servant, that he do his Master no hurt, but he must see to it, that he do his Masters work.
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For first, obedience and good fruits are required at our hands in the Law of God, besides the prohibition of sinne.
For First, Obedience and good fruits Are required At our hands in the Law of God, beside the prohibition of sin.
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Secondly, Christ died to this end, that wee might liue righteously, as well as die to sinne.
Secondly, christ died to this end, that we might live righteously, as well as die to sin.
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Thirdly, because all the gifts of the Spirit bestowed on vs in our regeneration, are giuen to profit withall, not to lay them vp in a napkin, 1. Cor. 12. Fourthly,
Thirdly, Because all the Gifts of the Spirit bestowed on us in our regeneration, Are given to profit withal, not to lay them up in a napkin, 1. Cor. 12. Fourthly,
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because wee shall bee iudged at the last day according to our works, Rom. 2.6.
Because we shall be judged At the last day according to our works, Rom. 2.6.
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Vse. And therefore this shewes the dangerous folly of such carnall people, as think, if they come to Church,Use. And Therefore this shows the dangerous folly of such carnal people, as think, if they come to Church,
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and liue ciuilly, and doe no body no wrong, they are out of al question in a right course.
and live civilly, and do no body no wrong, they Are out of all question in a right course.
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And besides, it should awake carelesse and sluggish Christians, to looke to their gifts, and remember, what accounts they will giue to God for their vnprofitablenesse, and vnfruitfulnesse, 2. Pet. 1.8. Doct. 3. It is from hence euident, that the onely liuing, is to liue righteously:
And beside, it should awake careless and sluggish Christians, to look to their Gifts, and Remember, what accounts they will give to God for their unprofitableness, and unfruitfulness, 2. Pet. 1.8. Doct. 3. It is from hence evident, that the only living, is to live righteously:
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Hee is worthy to bee said to liue, that liues to righteousnes: a religious life is the best life: And these are the reasons,
He is worthy to be said to live, that lives to righteousness: a religious life is the best life: And these Are the Reasons,
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First, because it is the most honorable life: First, Because it is the most honourable life:
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For to liue to righteousnes, makes a man highly in the fauour of God, Psal. 11.7. Prou. 15.9. and it shewes, that a man is borne of God, 1. Ioh. 2.29. and besides it helps a man to the best, and most blessed memoriall, Prou. 10.7. and the fruits of righteousnes are the best meanes of glorifying God, Phil. 1.11.
For to live to righteousness, makes a man highly in the favour of God, Psalm 11.7. Prou. 15.9. and it shows, that a man is born of God, 1. John 2.29. and beside it helps a man to the best, and most blessed memorial, Prou. 10.7. and the fruits of righteousness Are the best means of glorifying God, Philip 1.11.
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And therefore Salomon said well, that The righteous is more excellent than his neighbour, Prouerbs 12.26.
And Therefore Solomon said well, that The righteous is more excellent than his neighbour, Proverbs 12.26.
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And Dauid saith, They are the onely excellent Ones, Psal. 16. whereas euery wicked man is lothsome;
And David Says, They Are the only excellent Ones, Psalm 16. whereas every wicked man is loathsome;
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and a sinnefull life is a shamefull life, Prou. 13.5. and 14.34. Secondly, because it is the most profitable life, and the most gainfull:
and a sinful life is a shameful life, Prou. 13.5. and 14.34. Secondly, Because it is the most profitable life, and the most gainful:
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for, blessings are vpon the head of the righteous, Pro. 10.6. The wicked worketh a deceitfull work:
for, blessings Are upon the head of the righteous, Pro 10.6. The wicked works a deceitful work:
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but to him that soweth righteousnes, shall be a sure reward, Pro. 11.18.
but to him that Soweth righteousness, shall be a sure reward, Pro 11.18.
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And righteousnes is both the best riches, and the most durable, Pro. 8.18, 19, 20. And it hath the promise of this life,
And righteousness is both the best riches, and the most durable, Pro 8.18, 19, 20. And it hath the promise of this life,
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as well as the life to come, 1. Tim. 6. Iob 8.6. And the profit of righteousnes will help a man when he is to die;
as well as the life to come, 1. Tim. 6. Job 8.6. And the profit of righteousness will help a man when he is to die;
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when the treasures of the wicked will profit nothing, Pro. 10.2. Yea, a good man lacketh not an inheritance for his childrens children:
when the treasures of the wicked will profit nothing, Pro 10.2. Yea, a good man lacketh not an inheritance for his Children's children:
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and the wealth of the sinner is many times laid vp for the iust. Thirdly, because it is the safest and quietest life:
and the wealth of the sinner is many times laid up for the just. Thirdly, Because it is the Safest and Quietest life:
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He that walketh vprightly, walketh surely, Prouer. 10.19. and the fruit of righteousnes, is peace, Iam. 3.18.
He that walks uprightly, walks surely, Prover 10.19. and the fruit of righteousness, is peace, Iam. 3.18.
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For, God's promise is, that No euill shall happen to the iust; whereas the wicked shall be filled with mischief, Pro. 12.21.
For, God's promise is, that No evil shall happen to the just; whereas the wicked shall be filled with mischief, Pro 12.21.
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And God's blessing makes them rich, and hee mingles no sorrow with it, Pro. 10.21. and 15.6.
And God's blessing makes them rich, and he mingles no sorrow with it, Pro 10.21. and 15.6.
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And righteousnes is reckoned as an impenetrable armour, 2. Cor. 6.7. And God doth mark euery one that doth righteousnes, and solaceth his heart, Esay 64.5.
And righteousness is reckoned as an impenetrable armour, 2. Cor. 6.7. And God does mark every one that does righteousness, and solaceth his heart, Isaiah 64.5.
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And the very doing of good, is sweetnes to the soule, Prouer. 13.19.
And the very doing of good, is sweetness to the soul, Prover 13.19.
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And, whereas there is no peace to the wicked, the righteous is at peace with God, with Angels, with the creatures, and with all godly men.
And, whereas there is no peace to the wicked, the righteous is At peace with God, with Angels, with the creatures, and with all godly men.
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Fourthly, because it is the most durable life: for, the fear of the Lord prolongeth the daies;
Fourthly, Because it is the most durable life: for, the Fear of the Lord prolongeth the days;
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but the yeers of the wicked shall be shortned, Pro. 10.27, 30. The way of righteousnes is life,
but the Years of the wicked shall be shortened, Pro 10.27, 30. The Way of righteousness is life,
cc-acp dt n2 pp-f dt j vmb vbi vvn, np1 crd, crd dt n1 pp-f n1 vbz n1,
(27) doctrine (DIV2)
3528
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and in the path-way thereof is no death, Prouerbs 12.28. As a whirl-winde, so is the wicked seen no more:
and in the pathway thereof is no death, Proverbs 12.28. As a whirlwind, so is the wicked seen no more:
cc p-acp dt n1 av vbz dx n1, n2 crd. p-acp dt n1, av vbz dt j vvn av-dx av-dc:
(27) doctrine (DIV2)
3528
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but the righteous is an euerlasting foundation, Prouer. 10.25. Fiftly, because it is a life that ends the best of all mens liues:
but the righteous is an everlasting Foundation, Prover 10.25. Fifty, Because it is a life that ends the best of all men's lives:
cc-acp dt j vbz dt j n1, np1 crd. ord, c-acp pn31 vbz dt n1 cst vvz dt js pp-f d ng2 n2:
(27) doctrine (DIV2)
3528
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for, the wicked is driuen away in his wickednes:
for, the wicked is driven away in his wickedness:
c-acp, dt j vbz vvn av p-acp po31 n1:
(27) doctrine (DIV2)
3529
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but the righteous hath hope in his death, and great hope too, hauing the promises of a better life,
but the righteous hath hope in his death, and great hope too, having the promises of a better life,
cc-acp dt j vhz n1 p-acp po31 n1, cc j n1 av, vhg dt n2 pp-f dt jc n1,
(27) doctrine (DIV2)
3529
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and so much glory, as the eye of mortall man neuer saw, nor ear of man heard,
and so much glory, as the eye of Mortal man never saw, nor ear of man herd,
cc av d n1, c-acp dt n1 pp-f j-jn n1 av-x vvd, ccx n1 pp-f n1 vvn,
(27) doctrine (DIV2)
3529
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nor came into the hart of a naturall man, Pro. 14.32. 1. Tim. 6. 1. Cor. 2.9. Sixtly, because righteousnes is more proper to the soule.
nor Come into the heart of a natural man, Pro 14.32. 1. Tim. 6. 1. Cor. 2.9. Sixty, Because righteousness is more proper to the soul.
ccx vvd p-acp dt n1 pp-f dt j n1, np1 crd. crd np1 crd crd np1 crd. ord, c-acp n1 vbz av-dc j p-acp dt n1.
(27) doctrine (DIV2)
3529
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What is riches, or honour, or any outward thing to the soule of a man? or what shall it profit a man to prouide for the whole world to be his estate,
What is riches, or honour, or any outward thing to the soul of a man? or what shall it profit a man to provide for the Whole world to be his estate,
q-crq vbz n2, cc n1, cc d j n1 p-acp dt n1 pp-f dt n1? cc q-crq vmb pn31 vvi dt n1 pc-acp vvi p-acp dt j-jn n1 pc-acp vbi po31 n1,
(27) doctrine (DIV2)
3530
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if hee prouide not grace for his soule? Riches profit but the outward estates of a man:
if he provide not grace for his soul? Riches profit but the outward estates of a man:
cs pns31 vvb xx n1 p-acp po31 n1? n2 vvb p-acp dt j n2 pp-f dt n1:
(27) doctrine (DIV2)
3530
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whereas righteousnes profits the man himselfe.
whereas righteousness profits the man himself.
cs n1 vvz dt n1 px31.
(27) doctrine (DIV2)
3530
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And therefore Adam 's losse was greater in losing his innocency, than in losing of Paradise.
And Therefore Adam is loss was greater in losing his innocency, than in losing of Paradise.
cc av np1 vbz n1 vbds jc p-acp vvg po31 n1, cs p-acp vvg pp-f n1.
(27) doctrine (DIV2)
3530
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What can it profit a man to haue all other things good about him, if he be not good himself?
What can it profit a man to have all other things good about him, if he be not good himself?
q-crq vmb pn31 vvi dt n1 pc-acp vhi d j-jn n2 j p-acp pno31, cs pns31 vbb xx j px31?
(27) doctrine (DIV2)
3530
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than they did all the daies of their life before. This is that new spirit the Prophet speaks of:
than they did all the days of their life before. This is that new Spirit the Prophet speaks of:
cs pns32 vdd d dt n2 pp-f po32 n1 a-acp. d vbz d j n1 dt n1 vvz pp-f:
(27) doctrine (DIV2)
3537
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Vse. The vse should bee, first, for triall. Men should throughly search themselues, whether they be indeed righteous men:Use. The use should be, First, for trial. Men should thoroughly search themselves, whither they be indeed righteous men:
vvb. dt n1 vmd vbi, ord, p-acp n1. np1 vmd av-j vvi px32, cs pns32 vbb av j n2:
(27) doctrine (DIV2)
3531
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and the more carefully should they search, because the most righteous on earth haue their many ignorances and frailties.
and the more carefully should they search, Because the most righteous on earth have their many ignorances and frailties.
cc dt av-dc av-j vmd pns32 vvi, c-acp dt av-ds j p-acp n1 vhi po32 d n2 cc n2.
(27) doctrine (DIV2)
3531
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There is no man but sinneth daily, and in many things:
There is no man but Sinneth daily, and in many things:
pc-acp vbz dx n1 cc-acp vvz av-j, cc p-acp d n2:
(27) doctrine (DIV2)
3531
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and besides, a man may attaine to some kinde of righteousnes, and yet not enter into the Kingdome of heauen; as;
and beside, a man may attain to Some kind of righteousness, and yet not enter into the Kingdom of heaven; as;
cc a-acp, dt n1 vmb vvi p-acp d n1 pp-f n1, cc av xx vvi p-acp dt n1 pp-f n1; c-acp;
(27) doctrine (DIV2)
3531
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there is a generation that are pure in their owne eies, and yet are not clensed from their sinnes.
there is a generation that Are pure in their own eyes, and yet Are not cleansed from their Sins.
pc-acp vbz dt n1 cst vbr j p-acp po32 d n2, cc av vbr xx vvd p-acp po32 n2.
(27) doctrine (DIV2)
3531
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And the Pharises had a righteousnes that had many praises:
And the Pharisees had a righteousness that had many praises:
cc dt np2 vhd dt n1 cst vhd d n2:
(27) doctrine (DIV2)
3531
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they gaue alms, and fasted, and praied long praiers, and did that which was warrantable, in respect of the Law outwardly;
they gave alms, and fasted, and prayed long Prayers, and did that which was warrantable, in respect of the Law outwardly;
pns32 vvd n2, cc vvd, cc vvd av-j n2, cc vdd d r-crq vbds j, p-acp n1 pp-f dt n1 av-j;
(27) doctrine (DIV2)
3531
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and yet, if our righteousnes exceed not the righteousnes of the Scribes and Pharises, we cannot enter into the Kingdome of heauen.
and yet, if our righteousness exceed not the righteousness of the Scribes and Pharisees, we cannot enter into the Kingdom of heaven.
cc av, cs po12 n1 vvb xx dt n1 pp-f dt n2 cc np2, pns12 vmbx vvi p-acp dt n1 pp-f n1.
(27) doctrine (DIV2)
3531
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Quest. But how may a man knowe all his infirmities, notwithstanding hee bee truely righteous,Quest. But how may a man know all his infirmities, notwithstanding he be truly righteous,
n1. cc-acp q-crq vmb dt n1 vvb d po31 n2, c-acp pns31 vbb av-j j,
(27) doctrine (DIV2)
3532
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and haue such a righteousnes as doth exceed the righteousnes of the Scribes and Pharises?
and have such a righteousness as does exceed the righteousness of the Scribes and Pharisees?
cc vhb d dt n1 c-acp vdz vvi dt n1 pp-f dt n2 cc np2?
(27) doctrine (DIV2)
3532
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Ans. For answer heerunto, I will cast the signes of a righteous man into two ranks.Ans. For answer hereunto, I will cast the Signs of a righteous man into two ranks.
np1 p-acp n1 av, pns11 vmb vvi dt n2 pp-f dt j n1 p-acp crd n2.
(27) doctrine (DIV2)
3533
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First, such as describe him in himself; secondly, such as describe him in the difference from Pharisaicall righteousnesse.
First, such as describe him in himself; secondly, such as describe him in the difference from Pharisaical righteousness.
ord, d c-acp vvi pno31 p-acp px31; ord, d c-acp vvb pno31 p-acp dt n1 p-acp j n1.
(27) doctrine (DIV2)
3533
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The signes that describe him in himself, either appeare vpon him in his infancy, or in his ripe age.
The Signs that describe him in himself, either appear upon him in his infancy, or in his ripe age.
dt n2 cst vvb pno31 p-acp px31, av-d vvi p-acp pno31 p-acp po31 n1, cc p-acp po31 j n1.
(27) doctrine (DIV2)
3534
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In the very infancy of the iust man, euen when God first changeth his heart,
In the very infancy of the just man, even when God First changes his heart,
p-acp dt j n1 pp-f dt j n1, av c-crq np1 ord vvz po31 n1,
(27) doctrine (DIV2)
3535
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and clenseth him, and raiseth him vp to liue righteously, there bee diuers things by which hee may discern the truth of his sanctification ▪ as,
and Cleanseth him, and Raiseth him up to live righteously, there be diverse things by which he may discern the truth of his sanctification ▪ as,
cc vvz pno31, cc vvz pno31 a-acp pc-acp vvi av-j, pc-acp vbi j n2 p-acp r-crq pns31 vmb vvi dt n1 pp-f po31 n1 ▪ c-acp,
(27) doctrine (DIV2)
3535
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First, by the dissoluing of the stoninesse of his heart.
First, by the dissolving of the stoniness of his heart.
ord, p-acp dt vvg pp-f dt n1 pp-f po31 n1.
(27) doctrine (DIV2)
3536
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When God comes effectually to clense a man, hee takes away the stony heart out of the body,
When God comes effectually to cleanse a man, he Takes away the stony heart out of the body,
c-crq np1 vvz av-j pc-acp vvi dt n1, pns31 vvz av dt j n1 av pp-f dt n1,
(27) doctrine (DIV2)
3536
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and giues him a heart of flesh: he may feele his heart melt within him, especially when hee stands before the Lord,
and gives him a heart of Flesh: he may feel his heart melt within him, especially when he Stands before the Lord,
cc vvz pno31 dt n1 pp-f n1: pns31 vmb vvi po31 n1 vvi p-acp pno31, av-j c-crq pns31 vvz p-acp dt n1,
(27) doctrine (DIV2)
3536
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when the Lord is fashioning of him for himself, by his Ordinances, Ezech. 36.25, 26. Hee hath a new heart, that hath not a stony heart.
when the Lord is fashioning of him for himself, by his Ordinances, Ezekiel 36.25, 26. He hath a new heart, that hath not a stony heart.
c-crq dt n1 vbz vvg pp-f pno31 p-acp px31, p-acp po31 n2, np1 crd, crd pns31 vhz dt j n1, cst vhz xx dt j n1.
(27) doctrine (DIV2)
3536
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Secondly, by the rising of the day starre in his heart.
Secondly, by the rising of the day star in his heart.
ord, p-acp dt n-vvg pp-f dt n1 n1 p-acp po31 n1.
(27) doctrine (DIV2)
3537
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The Father of lights, when he reneweth the heart of a man, causeth a sudden & heauenly light,
The Father of lights, when he Reneweth the heart of a man, Causes a sudden & heavenly Light,
dt n1 pp-f n2, c-crq pns31 vvz dt n1 pp-f dt n1, vvz dt j cc j n1,
(27) doctrine (DIV2)
3537
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as it were a starre, to shine in the vnderstanding;
as it were a star, to shine in the understanding;
c-acp pn31 vbdr dt n1, pc-acp vvi p-acp dt n1;
(27) doctrine (DIV2)
3537
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by vertue of which, men see more into the mysteries of Religion in that first moment,
by virtue of which, men see more into the Mysteres of Religion in that First moment,
p-acp n1 pp-f r-crq, n2 vvb av-dc p-acp dt n2 pp-f n1 p-acp d ord n1,
(27) doctrine (DIV2)
3537
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some haue not the gift of prayer, nor seeke it:
Some have not the gift of prayer, nor seek it:
d vhb xx dt n1 pp-f n1, ccx vvi pn31:
(27) doctrine (DIV2)
3582
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Hee that sate in darknes before, now sees a great light; he sees and wonders at diuine things in Religion:
He that sat in darkness before, now sees a great Light; he sees and wonders At divine things in Religion:
pns31 cst vvd p-acp n1 a-acp, av vvz dt j n1; pns31 vvz cc vvz p-acp j-jn n2 p-acp n1:
(27) doctrine (DIV2)
3537
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whereas before, hee was a sot, and vnderstood nothing with any power or life; and by the comforts of this light, he can heare as the Learned;
whereas before, he was a sot, and understood nothing with any power or life; and by the comforts of this Light, he can hear as the Learned;
cs a-acp, pns31 vbds dt n1, cc vvd pix p-acp d n1 cc n1; cc p-acp dt n2 pp-f d n1, pns31 vmb vvi p-acp dt j;
(27) doctrine (DIV2)
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vnderstands doctrine in a moment, which before was altogether harsh and dark vnto him, 2. Peter 1.19. Ezechiel 36.28. Psalm 119.130. Mathew 4.16. Esay 50.4.
understands Doctrine in a moment, which before was altogether harsh and dark unto him, 2. Peter 1.19. Ezechiel 36.28. Psalm 119.130. Matthew 4.16. Isaiah 50.4.
vvz n1 p-acp dt n1, r-crq a-acp vbds av j cc j p-acp pno31, crd np1 crd. np1 crd. np1 crd. np1 crd. np1 crd.
(27) doctrine (DIV2)
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Thirdly, by his vehement desire to righteousnes, or after righteousnes, Mathew 5.5. Which hee shewes many waies;
Thirdly, by his vehement desire to righteousness, or After righteousness, Matthew 5.5. Which he shows many ways;
ord, p-acp po31 j n1 p-acp n1, cc p-acp n1, np1 crd. r-crq pns31 vvz d n2;
(27) doctrine (DIV2)
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as, by the loathing of himself for his want of righteousnes, and for all his wayes that were not good, Ezech. 36.35. and by his estimation of righteousnes aboue riches & all worldly things, Psalm 3.8, 9. and by his affectionate enquiry after directions for righteousnes;
as, by the loathing of himself for his want of righteousness, and for all his ways that were not good, Ezekiel 36.35. and by his estimation of righteousness above riches & all worldly things, Psalm 3.8, 9. and by his affectionate enquiry After directions for righteousness;
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(27) doctrine (DIV2)
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Men and brethren, what shall we doo to be saued? Acts 2.37. and by his longing after the Word of truth, by which he may learn righteousnes.
Men and brothers, what shall we do to be saved? Acts 2.37. and by his longing After the Word of truth, by which he may Learn righteousness.
n2 cc n2, r-crq vmb pns12 vdi pc-acp vbi vvn? vvz crd. cc p-acp po31 n1 p-acp dt n1 pp-f n1, p-acp r-crq pns31 vmb vvi n1.
(27) doctrine (DIV2)
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Fourthly, by his estimation of righteousnes in others: he honours them that fear the Lord, as the onely Noble Ones:
Fourthly, by his estimation of righteousness in Others: he honours them that Fear the Lord, as the only Noble Ones:
ord, p-acp po31 n1 pp-f n1 p-acp n2-jn: pns31 vvz pno32 cst vvb dt n1, c-acp dt j j pi2:
(27) doctrine (DIV2)
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all his delight is in them, and he loues them, and longs after them for righteousnes sake.
all his delight is in them, and he loves them, and longs After them for righteousness sake.
d po31 n1 vbz p-acp pno32, cc pns31 vvz pno32, cc vvz p-acp pno32 p-acp n1 n1.
(27) doctrine (DIV2)
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Fiftly, by the couenant he makes in his heart about righteousnes: he not onely consents to obey, Esay 1.19. but hires himself as a seruant to righteousnes;
Fifty, by the Covenant he makes in his heart about righteousness: he not only consents to obey, Isaiah 1.19. but hires himself as a servant to righteousness;
ord, p-acp dt n1 pns31 vvz p-acp po31 n1 p-acp n1: pns31 xx av-j vvz pc-acp vvi, np1 crd. cc-acp n2 px31 p-acp dt n1 p-acp n1;
(27) doctrine (DIV2)
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resoluing to liue to righteousnes, and spend not an houre in a day, but a life in the seruice of righteousnes, Rom. 6.13, 18.
resolving to live to righteousness, and spend not an hour in a day, but a life in the service of righteousness, Rom. 6.13, 18.
vvg pc-acp vvi p-acp n1, cc vvb xx dt n1 p-acp dt n1, cc-acp dt n1 p-acp dt n1 pp-f n1, np1 crd, crd
(27) doctrine (DIV2)
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And as the righteous man growes more strong, and better acquainted with God and his Ordinances,
And as the righteous man grows more strong, and better acquainted with God and his Ordinances,
cc p-acp dt j n1 vvz av-dc j, cc av-jc vvn p-acp np1 cc po31 n2,
(27) doctrine (DIV2)
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and the works of righteousnes, other signes break-out vpon him, which doo infallibly prooue the happinesse of his condition; such as are,
and the works of righteousness, other Signs breakout upon him, which do infallibly prove the happiness of his condition; such as Are,
cc dt n2 pp-f n1, j-jn n2 j p-acp pno31, r-crq vdi av-j vvi dt n1 pp-f po31 n1; d c-acp vbr,
(27) doctrine (DIV2)
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First, vexation in his soule at the wickednes and vnrighteousnes of others, 2. Pet. 2.8. Secondly, reioycing with ioy vnspeakable and glorious, when he feels the comforts of GOD's presence,
First, vexation in his soul At the wickedness and unrighteousness of Others, 2. Pet. 2.8. Secondly, rejoicing with joy unspeakable and glorious, when he feels the comforts of GOD's presence,
ord, n1 p-acp po31 n1 p-acp dt n1 cc n1 pp-f n2-jn, crd np1 crd. ord, vvg p-acp n1 j-u cc j, c-crq pns31 vvz dt n2 pp-f ng1 n1,
(27) doctrine (DIV2)
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and begins to see some euidence of Gods loue to him in Christ, 1. Pet. 1.9.
and begins to see Some evidence of God's love to him in christ, 1. Pet. 1.9.
cc vvz pc-acp vvi d n1 pp-f npg1 n1 p-acp pno31 p-acp np1, crd np1 crd.
(27) doctrine (DIV2)
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Thirdly, the personall and passionate loue of the Lord Iesus Christ, the Fountain of righteousnes,
Thirdly, the personal and passionate love of the Lord Iesus christ, the Fountain of righteousness,
ord, dt j cc j n1 pp-f dt n1 np1 np1, dt n1 pp-f n1,
(27) doctrine (DIV2)
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though hee neuer saw him in the flesh, esteeming him aboue all persons and things, 1. Peter 1.9.
though he never saw him in the Flesh, esteeming him above all Persons and things, 1. Peter 1.9.
cs pns31 av-x vvd pno31 p-acp dt n1, vvg pno31 p-acp d n2 cc n2, crd np1 crd.
(27) doctrine (DIV2)
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Phil. 3.8, 9. longing after his comming, with great striuings of affections, 2. Cor. 5. 2. Tim. 4.8, &c.Philip 3.8, 9. longing After his coming, with great strivings of affections, 2. Cor. 5. 2. Tim. 4.8, etc.
np1 crd, crd n1 p-acp po31 n-vvg, p-acp j n2-vvg pp-f n2, crd np1 crd crd np1 crd, av
(27) doctrine (DIV2)
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Fourthly, flourishing like a Palm-tree, when he is planted in the House of the Lord,
Fourthly, flourishing like a Palm tree, when he is planted in the House of the Lord,
ord, vvg av-j dt n1, c-crq pns31 vbz vvn p-acp dt n1 pp-f dt n1,
(27) doctrine (DIV2)
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and enioyes powerfull means in the House of his God, growing like the Willowes by the water-courses, Psalm 92.12, 13. and 1.3. Fiftly, resolution to suffer any thing for righteousnes sake, Mat. 5.12.
and enjoys powerful means in the House of his God, growing like the Willows by the Water-courses, Psalm 92.12, 13. and 1.3. Fifty, resolution to suffer any thing for righteousness sake, Mathew 5.12.
cc vvz j n2 p-acp dt n1 pp-f po31 n1, vvg av-j dt n2 p-acp dt n2, n1 crd, crd cc crd. ord, n1 pc-acp vvi d n1 p-acp n1 n1, np1 crd.
(27) doctrine (DIV2)
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so as hee will forsake father or mother, house or lands, yea, life it self, rather than forsake the truth,
so as he will forsake father or mother, house or Lands, yea, life it self, rather than forsake the truth,
av c-acp pns31 vmb vvi n1 cc n1, n1 cc n2, uh, n1 pn31 n1, av-c cs vvi dt n1,
(27) doctrine (DIV2)
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and the good way of God, Mat. 16.23. Mark 10.29. Sixtly, he liues by faith: The iust liues by faith.
and the good Way of God, Mathew 16.23. Mark 10.29. Sixty, he lives by faith: The just lives by faith.
cc dt j n1 pp-f np1, np1 crd. vvb crd. ord, pns31 vvz p-acp n1: dt j n2 p-acp n1.
(27) doctrine (DIV2)
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In all estates of life he casteth his cares and himself vpon God, trusting on the merits of Iesus Christ;
In all estates of life he Cast his Cares and himself upon God, trusting on the merits of Iesus christ;
p-acp d n2 pp-f n1 pns31 vvz po31 n2 cc px31 p-acp np1, vvg p-acp dt n2 pp-f np1 np1;
(27) doctrine (DIV2)
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and is in nothing carefull, but patiently waits vpon God, Gal. 2.2. Heb. 10.38. Gal. 3.11.
and is in nothing careful, but patiently waits upon God, Gal. 2.2. Hebrew 10.38. Gal. 3.11.
cc vbz p-acp pix j, cc-acp av-j vvz p-acp np1, np1 crd. np1 crd. np1 crd.
(27) doctrine (DIV2)
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And thus he is described in himself.
And thus he is described in himself.
cc av pns31 vbz vvn p-acp px31.
(27) doctrine (DIV2)
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Now, his righteousnes is distinguished from the righteousnes of the Scribes and Pharises, by diuers signes and marks; as,
Now, his righteousness is distinguished from the righteousness of the Scribes and Pharisees, by diverse Signs and marks; as,
av, po31 n1 vbz vvn p-acp dt n1 pp-f dt n2 cc np2, p-acp j n2 cc n2; c-acp,
(27) doctrine (DIV2)
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First, in the ends of it. His righteousnes is not intended for the praises of men: First, in the ends of it. His righteousness is not intended for the praises of men:
ord, p-acp dt n2 pp-f pn31. po31 n1 vbz xx vvn p-acp dt n2 pp-f n2:
(27) doctrine (DIV2)
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for, his praise is of God, Rom. 2.26.
for, his praise is of God, Rom. 2.26.
c-acp, po31 n1 vbz pp-f np1, np1 crd.
(27) doctrine (DIV2)
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Hee doth not his work, to bee seen of men, Mat. 6.1, &c. He had rather be righteous, than seem so.
He does not his work, to be seen of men, Mathew 6.1, etc. He had rather be righteous, than seem so.
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(27) doctrine (DIV2)
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Secondly, in the parts of it. The Pharises righteousnes is outward: his is inward also. The very thoughts of the righteous are right, Pro. 12.5. Hee striues to get a clean heart, as well as clean hands;
Secondly, in the parts of it. The Pharisees righteousness is outward: his is inward also. The very thoughts of the righteous Are right, Pro 12.5. He strives to get a clean heart, as well as clean hands;
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and is as well grieued for euill thoughts, and lusts, and desires within, as for euill words or works:
and is as well grieved for evil thoughts, and Lustiest, and Desires within, as for evil words or works:
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wheras the Pharise is but like a painted sepulchre, all full of rottennesse and filth within:
whereas the Pharisee is but like a painted Sepulchre, all full of rottenness and filth within:
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his soule desires euill, when hee dares not practise it in his life, Pro. 21.10. Again, the Pharise makes conscience of great commandements, but not of the least.
his soul Desires evil, when he dares not practise it in his life, Pro 21.10. Again, the Pharisee makes conscience of great Commandments, but not of the least.
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(27) doctrine (DIV2)
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Hee refrains whoredome, murder, periurie, swearing by God, sacrilege, &c. but makes no conscience of filthy-speaking, anger, swearing by that which is not God,
He refrains whoredom, murder, perjury, swearing by God, sacrilege, etc. but makes no conscience of filthy-speaking, anger, swearing by that which is not God,
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or by lesser oaths, deceit, couetousnes, or the like:
or by lesser Oaths, deceit, covetousness, or the like:
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(27) doctrine (DIV2)
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whereas a righteous man indeed, makes conscience euen of the least commandements, Mat. 5.19, 20. Again, a Pharise may bee good abroad,
whereas a righteous man indeed, makes conscience even of the least Commandments, Mathew 5.19, 20. Again, a Pharisee may be good abroad,
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(27) doctrine (DIV2)
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but is not vsually so at home: but he that is truely righteous, is so at home, as well as abroad:
but is not usually so At home: but he that is truly righteous, is so At home, as well as abroad:
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hee becomes a good husband, master, father, friend, &c. as well as a good man. Finally, the righteous man hath respect to all God's Commandements:
he becomes a good husband, master, father, friend, etc. as well as a good man. Finally, the righteous man hath respect to all God's commandments:
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(27) doctrine (DIV2)
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whereas the Pharise, in some one or other of the Commandements, liues in the breach of it wilfully, and without desire of reformation; some, in couetousnes and extortion; some, in lust and filthinesse.
whereas the Pharisee, in Some one or other of the commandments, lives in the breach of it wilfully, and without desire of Reformation; Some, in covetousness and extortion; Some, in lust and filthiness.
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Thirdly, in the degrees or measure of righteousnes. The Pharise is carefull of some few works, of which hee seeks glory:
Thirdly, in the Degrees or measure of righteousness. The Pharisee is careful of Some few works, of which he seeks glory:
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but the righteousnes of the iust man, is as the waues of the sea:
but the righteousness of the just man, is as the waves of the sea:
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he is industrious to increase in all well-doing, and to bee filled with the fruits of righteousnes euery day, Esay 48.18.
he is Industria to increase in all welldoing, and to be filled with the fruits of righteousness every day, Isaiah 48.18.
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Fourthly, in the continuance of righteousnesse. The iust man doth righteousnes at all times, Psalm 106.2. Luke 1.75. His desire is for euer to bee imployed in good works:
Fourthly, in the Continuance of righteousness. The just man does righteousness At all times, Psalm 106.2. Lycia 1.75. His desire is for ever to be employed in good works:
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whereas the Pharises righteousnes is but by fits, and as the morning deaw, and if trouble come for righteousnes, he fals away, and forsakes his righteousnes, &c.
whereas the Pharisees righteousness is but by fits, and as the morning dew, and if trouble come for righteousness, he falls away, and forsakes his righteousness, etc.
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And thus of the vse for triall.
And thus of the use for trial.
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Vse 2. Secondly, the excellent liuing of such as liue righteously, may greatly reproue such as cannot bee stirred with these things to a conscionable care of forsaking their sinnes, and of liuing righteously.Use 2. Secondly, the excellent living of such as live righteously, may greatly reprove such as cannot be stirred with these things to a conscionable care of forsaking their Sins, and of living righteously.
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Quest. What should be the cause, that such men as heare so much of the excellent estate of righteous men, are not perswaded to conuert,Quest. What should be the cause, that such men as hear so much of the excellent estate of righteous men, Are not persuaded to convert,
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and embrace that kinde of life? Ans. The cause is diuerse in diuers men: as,
and embrace that kind of life? Ans. The cause is diverse in diverse men: as,
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First, in some it is long of certain corruptions, that discouer themselues about the hearing of the doctrine of righteousnes: First, in Some it is long of certain corruptions, that discover themselves about the hearing of the Doctrine of righteousness:
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for, either mens hearts are like a beaten path in the high-way, that the sound of doctrine cannot enter into their vnderstanding Mat. 13. Or else they vnderstand not with application to themselues,
for, either men's hearts Are like a beaten path in the highway, that the found of Doctrine cannot enter into their understanding Mathew 13. Or Else they understand not with application to themselves,
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but think onely how the doctrine may fit others, Luke 13.1, 2. Or else they meet with some hard condition that they are not willing to obserue,
but think only how the Doctrine may fit Others, Lycia 13.1, 2. Or Else they meet with Some hard condition that they Are not willing to observe,
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as the rich young Pharise did; or some other harsh doctrine, as they account it:
as the rich young Pharisee did; or Some other harsh Doctrine, as they account it:
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which doth so vex and offend them, that they fall clean off from the respect of Christ and holinesse;
which does so vex and offend them, that they fallen clean off from the respect of christ and holiness;
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as, Iohn 6.59, 66. Or else they haue some vile opinions, that let them in the time of hearing;
as, John 6.59, 66. Or Else they have Some vile opinions, that let them in the time of hearing;
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(27) doctrine (DIV2)
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as, to think, that one is not bound to doo as the rules of Scripture doo require;
as, to think, that one is not bound to do as the rules of Scripture do require;
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or that, if one bee not a grosse offender, God will not impute lesse faults;
or that, if one bee not a gross offender, God will not impute less Faults;
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contrary to our Sauiour's doctrine, Mat. 5.18, 19, 20. Or else their hearts break, that is, they let the doctrine run out,
contrary to our Saviour's Doctrine, Mathew 5.18, 19, 20. Or Else their hearts break, that is, they let the Doctrine run out,
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(27) doctrine (DIV2)
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and neuer think of it when they are gotten out of the Church, Heb. 2.1.
and never think of it when they Are got out of the Church, Hebrew 2.1.
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Or else they haue resisted the light of the truth so long, that God hath now deliuered them ouer to a spirit of slumber,
Or Else they have resisted the Light of the truth so long, that God hath now Delivered them over to a Spirit of slumber,
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lest they should conuert, and hee should heale them, Math. 13.15, 16. Esay 6.10. Secondly, in some the world is the cause of it:
lest they should convert, and he should heal them, Math. 13.15, 16. Isaiah 6.10. Secondly, in Some the world is the cause of it:
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For either they are entangled with the examples of the multitude, especially of the wise Ones and great Ones of the world, 1. Cor. 1.26, 27, 28. Or else they are affrighted with the euill reports, with which the good way of God is disgraced in the world, Acts 28.22.
For either they Are entangled with the Examples of the multitude, especially of the wise Ones and great Ones of the world, 1. Cor. 1.26, 27, 28. Or Else they Are affrighted with the evil reports, with which the good Way of God is disgraced in the world, Acts 28.22.
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Or else they are insnared with respect of their carnall friends:
Or Else they Are Ensnared with respect of their carnal Friends:
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they are loth to displease father, or mother, or sisters, or brothers, or any they haue great hopes from,
they Are loath to displease father, or mother, or Sisters, or Brother's, or any they have great hope's from,
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(27) doctrine (DIV2)
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or dependance vpon, Math. 10.35, 37. 1. Pet. 4.2.
or dependence upon, Math. 10.35, 37. 1. Pet. 4.2.
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Or else they haue so much busines to doe, and so many cares about their worldly affaires, they cannot bee at leisure so long as to think, they cannot bring their liues into order, Mat. 13.22. Luke 17. Or else they liue at hearts-ease, and prosper in their estate, and so desire not to alter their course of life:
Or Else they have so much business to do, and so many Cares about their worldly affairs, they cannot be At leisure so long as to think, they cannot bring their lives into order, Mathew 13.22. Lycia 17. Or Else they live At Heart's ease, and prosper in their estate, and so desire not to altar their course of life:
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& so their prosperity destroies them, Prou. 1.32.
& so their Prosperity Destroys them, Prou. 1.32.
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Thirdly, in some men the cause is, the lust after some particular wickednes of life, in which they liue either secretly,
Thirdly, in Some men the cause is, the lust After Some particular wickedness of life, in which they live either secretly,
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or openly, which sinne is the very Idol of their hearts, and hinders a good resolution.
or openly, which sin is the very Idol of their hearts, and hinders a good resolution.
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(27) doctrine (DIV2)
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Fourthly, in some the cause is conceitednes; they are pure in their owne eies, and yet are not clensed:
Fourthly, in Some the cause is conceitedness; they Are pure in their own eyes, and yet Are not cleansed:
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(27) doctrine (DIV2)
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they rest in the outward profession of religion, and the feare of godlines, and regard not the sound power of it in their liues.
they rest in the outward profession of Religion, and the Fear of godliness, and regard not the found power of it in their lives.
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Lastly, in all vnregenerate men there are three causes, why they are not perswaded to a religious life:
Lastly, in all unregenerate men there Are three Causes, why they Are not persuaded to a religious life:
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First, the one is the forgetfulnes of their death:
First, the one is the forgetfulness of their death:
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therfore their filthines is stil in their skirts, because they remember not their latter end, Lament. 1.9.
Therefore their filthiness is still in their skirts, Because they Remember not their latter end, Lament. 1.9.
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(27) doctrine (DIV2)
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Secondly, the other is, that they are dead in sinne:
Secondly, the other is, that they Are dead in sin:
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What should hinder the conuersion of multitudes at once, but that wee preach to congregations of dead men? Thirdly, the diuell works effectually in all the children of disobedience, striuing to hide the Gospell from them,
What should hinder the conversion of Multitudes At once, but that we preach to congregations of dead men? Thirdly, the Devil works effectually in all the children of disobedience, striving to hide the Gospel from them,
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and the glory of a righteous life, that so they might perish, 1. Cor. 4.4. And thus of the second vse.
and the glory of a righteous life, that so they might perish, 1. Cor. 4.4. And thus of the second use.
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Vse. 3. Thirdly, such as consent to obey, and feele themselues raised from death to life,Use. 3. Thirdly, such as consent to obey, and feel themselves raised from death to life,
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and are now desirous to spend their daies in a religious, and righteous course of life, must obserue all such rules,
and Are now desirous to spend their days in a religious, and righteous course of life, must observe all such rules,
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(27) doctrine (DIV2)
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as may further them, and establish them in an orderly & fruitfull conuersation.
as may further them, and establish them in an orderly & fruitful Conversation.
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He that would liue in righteousnes, must think on these directions following, as the very gates of righteousnes.
He that would live in righteousness, must think on these directions following, as the very gates of righteousness.
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First, he must giue ouer al needless conuersation with vaine persons and prophane men: First, he must give over all needless Conversation with vain Persons and profane men:
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hee must shun their company, as hee would such as haue the plague running vpon them:
he must shun their company, as he would such as have the plague running upon them:
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(27) doctrine (DIV2)
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hee must not come neere them, as is vrged, Prou. 14.15. For what fellowship can bee betweene righteousnes and vnrighteousnes? 2. Cor. 6.14. Depart from me, ye euil doers, saith Dauid: for I will keepe the commandements of my God; Psal. 119.115. Secondly, Hee must redeeme time:
he must not come near them, as is urged, Prou. 14.15. For what fellowship can be between righteousness and unrighteousness? 2. Cor. 6.14. Depart from me, you evil doers, Says David: for I will keep the Commandments of my God; Psalm 119.115. Secondly, He must Redeem time:
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(27) doctrine (DIV2)
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Hee must buy time from his worldly occasions, and settle such an order in his worldly estate,
He must buy time from his worldly occasions, and settle such an order in his worldly estate,
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or outward estate, that he may prouide to serue the Lord without distraction, abstayning from all things, that may entangle him,
or outward estate, that he may provide to serve the Lord without distraction, abstaining from all things, that may entangle him,
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or interrupt him, Eph. 5.16. 1. Cor. 7.29, 35. and 9.28. 2. Tim. 2.4.
or interrupt him, Ephesians 5.16. 1. Cor. 7.29, 35. and 9.28. 2. Tim. 2.4.
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Hee must prouide to him time for God's seruice, and for commerce and fellowship with the godly, and for works of mercy.
He must provide to him time for God's service, and for commerce and fellowship with the godly, and for works of mercy.
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Thirdly, hee must bee wise for himselfe:
Thirdly, he must be wise for himself:
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that is, hee must in all the meanes he vseth for or in religion, especially apply, what hee can,
that is, he must in all the means he uses for or in Religion, especially apply, what he can,
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for his owne vse and study himself, and to vnderstand his own way, and prouide, whatsoeuer he doe,
for his own use and study himself, and to understand his own Way, and provide, whatsoever he do,
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for his iustification, and sanctification, and finall saluation, Pro. 9.12. and 14.8.
for his justification, and sanctification, and final salvation, Pro 9.12. and 14.8.
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And to this end he must meddle with his owne busines, and take heed of being a busie-body in other mens matters,
And to this end he must meddle with his own business, and take heed of being a busybody in other men's matters,
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so much as in his thoughts, 1. Thes. 4.11, 12. And hee must also auoid vaine ianglings,
so much as in his thoughts, 1. Thebes 4.11, 12. And he must also avoid vain janglings,
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and doubtfull disputations in religion, and quarrels that tend not to his edification, but to shew wit,
and doubtful disputations in Religion, and quarrels that tend not to his edification, but to show wit,
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or science, Tit. 3.9. 1. Tim. 6.20. 2. Tim. 2.23.
or science, Tit. 3.9. 1. Tim. 6.20. 2. Tim. 2.23.
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And he must keepe his eye straight vpon the mark, to proceed directly and distinctly, in building himselfe vp in knowledge and grace, not losing his time,
And he must keep his eye straight upon the mark, to proceed directly and distinctly, in building himself up in knowledge and grace, not losing his time,
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or going about, but keeping a straight path to supply what he wants, and growe in what hee hath, Prou. 4.25. Ierem. 31.32. Hee must take heed of vncertaine running, but bee sure to take accounts of himselfe for all his courses, to see that hee goe very straight towards the mark:
or going about, but keeping a straight path to supply what he Wants, and grow in what he hath, Prou. 4.25. Jeremiah 31.32. He must take heed of uncertain running, but be sure to take accounts of himself for all his courses, to see that he go very straight towards the mark:
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and finally, he must not respect company, to goe the pase of other men, but runne as if hee alone were to obtaine, striuing to excell, 1. Cor. 9.24. and 14.12.
and finally, he must not respect company, to go the pace of other men, but run as if he alone were to obtain, striving to excel, 1. Cor. 9.24. and 14.12.
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Fourthly, he must esteeme the Word aboue all treasures, Psal. 119.72.
Fourthly, he must esteem the Word above all treasures, Psalm 119.72.
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Math. 13. and take hold of the instruction thereof, as that must bee the very life of his life, Pr. 4.13. (For by the word doth God sanctify vs,Math. 13. and take hold of the instruction thereof, as that must be the very life of his life, Pr 4.13. (For by the word does God sanctify us,
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and make vs righteous, Iohn 17.) And he must order his whole course of life so,
and make us righteous, John 17.) And he must order his Whole course of life so,
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as that he may see the meanes of all his actions from the Word: he must liue by the rules of Scripture, that will liue righteously, Gal. 6.16.
as that he may see the means of all his actions from the Word: he must live by the rules of Scripture, that will live righteously, Gal. 6.16.
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Now that hee may doe thus, he must looke to diuers things. First, that hee place no confidence in the flesh, neither trusting vpon his own wit,
Now that he may do thus, he must look to diverse things. First, that he place no confidence in the Flesh, neither trusting upon his own wit,
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nor carnal reason, nor gifts, nor yet yeelding himselfe to bee a seruant to any mans humour, or opinions, or example, or commandement.
nor carnal reason, nor Gifts, nor yet yielding himself to be a servant to any men humour, or opinions, or Exampl, or Commandment.
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Secondly, hee must prouide to liue so, as hee suffer not a famine of the powerfull preaching of the Word:
Secondly, he must provide to live so, as he suffer not a famine of the powerful preaching of the Word:
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hee must labour for the meat that perisheth not, Iohn 6.27. and so exercise himself in the Word morning and euening, that the Word may dwell plenteously in him, Psal. 1.2. Col. 3.16.
he must labour for the meat that Perishes not, John 6.27. and so exercise himself in the Word morning and evening, that the Word may dwell plenteously in him, Psalm 1.2. Col. 3.16.
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Thirdly, hee must take heed of adding any more sinnes, or duties, then are discouered in the Word,
Thirdly, he must take heed of adding any more Sins, or duties, then Are discovered in the Word,
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and of detracting from any thing that is forbidden, or required there, Psal. 30.6. detesting conceitednes and singularity, hauing his conuersation in all meeknes of wisdome, Iam. 3.13.
and of detracting from any thing that is forbidden, or required there, Psalm 30.6. detesting conceitedness and singularity, having his Conversation in all meekness of Wisdom, Iam. 3.13.
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Fiftly, hee must dayly lift vp his heart to God, to seek a way of him, whose glory it is to teach to profit,
Fifty, he must daily lift up his heart to God, to seek a Way of him, whose glory it is to teach to profit,
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and who giueth his Spirit to lead men in the paths of Righteousnes, Psal. 23. Esay 48.17. Sixtly, hee must remember the Sabbath day, to sanctifie it:
and who gives his Spirit to led men in the paths of Righteousness, Psalm 23. Isaiah 48.17. Sixty, he must Remember the Sabbath day, to sanctify it:
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For this will bee both the meanes and the signes of his Sanctification, and true righteousnes:
For this will be both the means and the Signs of his Sanctification, and true righteousness:
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It is the market-day for the soule, Esay 58.13, 14. Exod. 31.13, &c.
It is the Market day for the soul, Isaiah 58.13, 14. Exod 31.13, etc.
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Seuenthly, he must haste to the comming of Christ, hee must dispatch his work as fast as hee can,
Seuenthly, he must haste to the coming of christ, he must dispatch his work as fast as he can,
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and to this end hee must cast about to find out waies of well-doing, and when hee hath any proiects or opportunities of well-doing, hee must not delay,
and to this end he must cast about to find out ways of welldoing, and when he hath any projects or opportunities of welldoing, he must not Delay,
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but with heart and readines finish his work. This is to seeke righteousnes, and to haste to it, Esay 16.5. Amos 5.14.
but with heart and readiness finish his work. This is to seek righteousness, and to haste to it, Isaiah 16.5. Amos 5.14.
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Thus he must obserue to doe, as the phrase was, Deut. 5.22.
Thus he must observe to do, as the phrase was, Deuteronomy 5.22.
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Eightthly, it will bee a great help vnto him, if hee get into the way of good men,
Eighthly, it will be a great help unto him, if he get into the Way of good men,
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and walk with the wise, sorting himselfe with discreet, and sincere Christians, Pro. 2.20. Ninthly, hee must keepe his heart with all diligence: For thereout commeth life:
and walk with the wise, sorting himself with discreet, and sincere Christians, Pro 2.20. Ninthly, he must keep his heart with all diligence: For thereout comes life:
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Hee must carefully resist the beginnings of sinne within, and auoid those secret and spirituall dalliances of the soule with inward corruptions and temptations,
He must carefully resist the beginnings of sin within, and avoid those secret and spiritual dalliances of the soul with inward corruptions and temptations,
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and withall take heed of secret hypocrisy, in suffering his heart to bee absent, when God is to bee serued, Pro. 4.23.
and withal take heed of secret hypocrisy, in suffering his heart to be absent, when God is to be served, Pro 4.23.
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For thereby he may lose what he worketh, if his spirit bee not without that guile.
For thereby he may loose what he works, if his Spirit be not without that guile.
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Tenthly, all that knowe the happines of a righteous life, should striue to amend those defects, which are found euen in the better sort of people, that so their life at length may answer to the end of Christs death:
Tenthly, all that know the happiness of a righteous life, should strive to amend those defects, which Are found even in the better sort of people, that so their life At length may answer to the end of Christ death:
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and therefore wee should examine our selues throughly.
and Therefore we should examine our selves thoroughly.
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The defects and faylings found in the liues of righteous men, may be referred to two heads. The defects and failings found in the lives of righteous men, may be referred to two Heads.
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First, for either they faile in the parts of righteousnes. Secondly, or in the manner of well-doing.
First, for either they fail in the parts of righteousness. Secondly, or in the manner of welldoing.
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In the parts of righteousnes there are great failings, whether we respect the first, or second table. In the parts of righteousness there Are great failings, whither we respect the First, or second table.
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I will briefely touch the principall defects, which are obserued and complayned of in Christians in both tables.
I will briefly touch the principal defects, which Are observed and complained of in Christians in both tables.
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In the first table, men faile either in the knowledge of God, or in the affections to God, In the First table, men fail either in the knowledge of God, or in the affections to God,
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or in the seruice to God. First, for knowledge:
or in the service to God. First, for knowledge:
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how little doe many men know of Gods praises and glory, that might bee knowne? and how far are many from a right conceit of God,
how little do many men know of God's praises and glory, that might be known? and how Far Are many from a right conceit of God,
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when they come to think of him, or to worship him?
when they come to think of him, or to worship him?
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Secondly, in the most there is a great want in the exercise both of the feare of God, and trust in God:
Secondly, in the most there is a great want in the exercise both of the Fear of God, and trust in God:
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men haue not such awfull thoughts of God, as they should haue, nor doe they tremble so,
men have not such awful thoughts of God, as they should have, nor do they tremble so,
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as they shold, at his iudgemēts that are in the world, Psal. 4.4. Heb. 2. vlt. Dan. 6.26.
as they should, At his Judgments that Are in the world, Psalm 4.4. Hebrew 2. Ult. Dan. 6.26.
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And for the trust in God:
And for the trust in God:
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men are specially faulty, that they doe not commit their waies daily to GOD for assistance and successe in all estates, resting vpon him alone, as they ought to doe.
men Are specially faulty, that they do not commit their ways daily to GOD for assistance and success in all estates, resting upon him alone, as they ought to do.
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Thirdly, ioying and delighting our selues in GOD, is hardly found in any:
Thirdly, joying and delighting our selves in GOD, is hardly found in any:
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and yet no wife should take such continual delight in her husband, to solace her selfe with him,
and yet no wife should take such continual delight in her husband, to solace her self with him,
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as a Christian ought to doe with God, Psal. 37.4. and 68.3, 4. Phil. 4.4. Fourthly, in the seruice of God there are diuers defects, as,
as a Christian ought to do with God, Psalm 37.4. and 68.3, 4. Philip 4.4. Fourthly, in the service of God there Are diverse defects, as,
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1. Some neglect the priuate reading of the Scriptures, who ought to excercise themselues therein day and night, Psal. 1.2. 1. In prayer:
1. some neglect the private reading of the Scriptures, who ought to Exercise themselves therein day and night, Psalm 1.2. 1. In prayer:
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and prayer for others is extremely neglected, contrary to Gods expresse commandement, that enioynes vs to pray one for another in many Scriptures.
and prayer for Others is extremely neglected, contrary to God's express Commandment, that enjoins us to pray one for Another in many Scriptures.
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3. Praysing of God in our discourses, as becommeth his great glory in his works, where is this found,
3. Praising of God in our discourses, as becomes his great glory in his works, where is this found,
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and yet required at our hands, and at the hands of all people;
and yet required At our hands, and At the hands of all people;
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and that which we should doe with an whole heart, and while we liue? Psal. 96.6. 7, 8. and 63.4. and 9.1. and 67.2.
and that which we should do with an Whole heart, and while we live? Psalm 96.6. 7, 8. and 63.4. and 9.1. and 67.2.
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5. Where is that walking with God, required in Scripture? Who doeth alwaies set the Lord before him? Where are those soliloquies betweene the soule and God? Are not many content to goe weekly and monthly without speaking to God?
5. Where is that walking with God, required in Scripture? Who doth always Set the Lord before him? Where Are those soliloquies between the soul and God? are not many content to go weekly and monthly without speaking to God?
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And thus of the defects concerning the first table.
And thus of the defects Concerning the First table.
cc av pp-f dt n2 vvg dt ord n1.
(27) doctrine (DIV2)
3585
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In the second table diuers things may be noted, as were defectiue in the parts of righteousnes, as, In the second table diverse things may be noted, as were defective in the parts of righteousness, as,
p-acp dt ord n1 j n2 vmb vbi vvn, c-acp vbdr j p-acp dt n2 pp-f n1, c-acp,
(27) doctrine (DIV2)
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First, there is a generall defect of mercy: men doe exceedingly faile in that liberality to the distressed, and poore seruants:
First, there is a general defect of mercy: men do exceedingly fail in that liberality to the distressed, and poor Servants:
ord, pc-acp vbz dt j n1 pp-f n1: n2 vdb av-vvg vvi p-acp d n1 p-acp dt j-vvn, cc j n2:
(27) doctrine (DIV2)
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The bowels of mercy are euery-where shut vp, either altogether, or in the neglect of many degrees and duties of mercy.
The bowels of mercy Are everywhere shut up, either altogether, or in the neglect of many Degrees and duties of mercy.
dt n2 pp-f n1 vbr j vvn a-acp, av-d av, cc p-acp dt n1 pp-f d n2 cc n2 pp-f n1.
(27) doctrine (DIV2)
3587
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Secondly, in many Christians there is a fearefull want of meeknes, they being guilty of daily sinnes, of passions,
Secondly, in many Christians there is a fearful want of meekness, they being guilty of daily Sins, of passion,
ord, p-acp d np1 pc-acp vbz dt j n1 pp-f n1, pns32 vbg j pp-f j n2, pp-f n2,
(27) doctrine (DIV2)
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and worldly vexations, and that many times with a kinde of wilfulnes against knowledge, and conscience.
and worldly vexations, and that many times with a kind of wilfulness against knowledge, and conscience.
cc j n2, cc cst d n2 p-acp dt n1 pp-f n1 p-acp n1, cc n1.
(27) doctrine (DIV2)
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Thirdly, The cares of life and worldlines doe striue, and blemish the conuersation of many, and discouer a strange defect of that contempt of the world should bee in them.
Thirdly, The Cares of life and worldliness do strive, and blemish the Conversation of many, and discover a strange defect of that contempt of the world should be in them.
ord, dt n2 pp-f n1 cc n1 vdb vvi, cc vvi dt n1 pp-f d, cc vvi dt j n1 pp-f d n1 pp-f dt n1 vmd vbi p-acp pno32.
(27) doctrine (DIV2)
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Fourthly, domesticall disorders doe euen cry to heauen against many husbāds for want of loue,
Fourthly, domestical disorders do even cry to heaven against many Husbands for want of love,
ord, j n2 vdb av vvi p-acp n1 p-acp d n2 p-acp n1 pp-f n1,
(27) doctrine (DIV2)
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and of most wiues for want of obedience, and of seruants for want of diligence and faithfulnes in their places.
and of most wives for want of Obedience, and of Servants for want of diligence and faithfulness in their places.
cc pp-f ds n2 p-acp n1 pp-f n1, cc pp-f n2 p-acp n1 pp-f n1 cc n1 p-acp po32 n2.
(27) doctrine (DIV2)
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And thus men faile in the parts of righteousnes.
And thus men fail in the parts of righteousness.
cc av n2 vvb p-acp dt n2 pp-f n1.
(27) doctrine (DIV2)
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In the manner of weldoing many things are wanting, first, both in the generall weldoing of good duties:
In the manner of welldoing many things Are wanting, First, both in the general welldoing of good duties:
p-acp dt n1 pp-f vvg d n2 vbr vvg, ord, d p-acp dt j n-vvg pp-f j n2:
(27) doctrine (DIV2)
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secondly, and in speciall affection to God; thirdly, and in the manner of Gods seruice. In Generall,
secondly, and in special affection to God; Thirdly, and in the manner of God's service. In General,
ord, cc p-acp j n1 p-acp np1; ord, cc p-acp dt n1 pp-f npg1 n1. p-acp n1,
(27) doctrine (DIV2)
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First, zeale of good workes is exceeding defectiue in the most, Tit. 3.14. Men shewe not that willingnes and feruency of affection should bee shewed in all parts of righteousnes: First, zeal of good works is exceeding defective in the most, Tit. 3.14. Men show not that willingness and fervency of affection should be showed in all parts of righteousness:
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(27) doctrine (DIV2)
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men doe not lift vp their hearts in Gods waies: Gods commandements are vsually grieuous and tedious.
men do not lift up their hearts in God's ways: God's Commandments Are usually grievous and tedious.
n2 vdb xx vvi a-acp po32 n2 p-acp npg1 n2: n2 n2 vbr av-j j cc j.
(27) doctrine (DIV2)
3594
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Secondly, there ought to bee a holy feare in the practice of their good duties, 1. Pet. 3.2. which is vsually wanting:
Secondly, there ought to be a holy Fear in the practice of their good duties, 1. Pet. 3.2. which is usually wanting:
ord, pc-acp vmd p-acp vbi dt j n1 p-acp dt n1 pp-f po32 j n2, crd np1 crd. r-crq vbz av-j vvg:
(27) doctrine (DIV2)
3595
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remembring, that they also were by nature subiect to the same diseases as well as they.
remembering, that they also were by nature Subject to the same diseases as well as they.
vvg, cst pns32 av vbdr p-acp n1 j-jn p-acp dt d n2 c-acp av c-acp pns32.
(27) doctrine (DIV2)
3610
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men do so much trust vpon themselues, and doe duties with such boldnes & neglect of their waies,
men do so much trust upon themselves, and do duties with such boldness & neglect of their ways,
n2 vdb av av-d vvi p-acp px32, cc vdb n2 p-acp d n1 cc n1 pp-f po32 n2,
(27) doctrine (DIV2)
3595
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whereas they should feare alwaies, Pro. 28.14.
whereas they should Fear always, Pro 28.14.
cs pns32 vmd vvi av, np1 crd.
(27) doctrine (DIV2)
3595
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Oh that meeknes of wisdome (required, Iames 3.9.) where is it to bee found?
O that meekness of Wisdom (required, James 3.9.) where is it to be found?
uh cst n1 pp-f n1 (vvn, np1 crd.) q-crq vbz pn31 pc-acp vbi vvn?
(27) doctrine (DIV2)
3595
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10812
Thirdly, men are not circumspect to make conscience, euen of the least duties as they ought,
Thirdly, men Are not circumspect to make conscience, even of the least duties as they ought,
ord, n2 vbr xx j pc-acp vvi n1, av pp-f dt ds n2 c-acp pns32 vmd,
(27) doctrine (DIV2)
3596
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and to obserue to doo them, euen to watch for the opportunity of well-doing, and to look to the means of the performance of euery duty,
and to observe to do them, even to watch for the opportunity of welldoing, and to look to the means of the performance of every duty,
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(27) doctrine (DIV2)
3596
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and to abstaine from the very appearance of euill, and to bee discreet in looking to the circumstances of time, place, persons, &c. Eph. 5.15. Deut. 5.32.
and to abstain from the very appearance of evil, and to be discreet in looking to the Circumstances of time, place, Persons, etc. Ephesians 5.15. Deuteronomy 5.32.
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(27) doctrine (DIV2)
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Fourthly, there is great want of moderation in Christians:
Fourthly, there is great want of moderation in Christians:
ord, pc-acp vbz j n1 pp-f n1 p-acp np1:
(27) doctrine (DIV2)
3597
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for, either they are iust ouer-much, in conceiuing too highly of themselues for what they doo;
for, either they Are just overmuch, in conceiving too highly of themselves for what they do;
c-acp, av-d pns32 vbr av j, p-acp vvg av av-j pp-f px32 c-acp r-crq pns32 vdb;
(27) doctrine (DIV2)
3597
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or else they are wicked ouer-much, in thinking too vilely of their works, Eccles. 7. Fiftly, men are strangely negligent in the growth of grace and knowledge:
or Else they Are wicked overmuch, in thinking too vilely of their works, Eccles. 7. Fifty, men Are strangely negligent in the growth of grace and knowledge:
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(27) doctrine (DIV2)
3597
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men stand still, and doo not prosper, and striue to increase in euery good gift, as they ought, 2. Peter 3.18. Many graces are not strengthned, and many works are not finished.
men stand still, and do not prosper, and strive to increase in every good gift, as they ought, 2. Peter 3.18. Many graces Are not strengthened, and many works Are not finished.
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(27) doctrine (DIV2)
3598
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Secondly, in mens affections to God, how are men defectiue! Where is hee that loues the Lord with all his hart, and all his might,
Secondly, in men's affections to God, how Are men defective! Where is he that loves the Lord with all his heart, and all his might,
ord, p-acp ng2 n2 p-acp np1, q-crq vbr n2 j! q-crq vbz pns31 cst vvz dt n1 p-acp d po31 n1, cc d po31 n1,
(27) doctrine (DIV2)
3599
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and all his soule? Deut. 30.6. and 6.3.
and all his soul? Deuteronomy 30.6. and 6.3.
cc d po31 n1? np1 crd. cc crd.
(27) doctrine (DIV2)
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10821
Thirdly, in God's worship, these things are in many wanting. 1. Reuerence, and that holy feare which should bee shewed when wee appeare before the Lord, Heb. 12.28. 2. Men vsually forget to doo all worship in the Name of Christ, Col. 3.17. 3. The care of praising of God, that is, of looking to God's acceptation in all seruice, is much forgotten, Heb. 12.28. 4. The desire of vnity and consent in iudgement among our selues when wee worship God, is miserably neglected and reiected by diuers wilfull Christians, Zeph. 3.9. Phil. 2.2, 3. 5. Men miserably neglect thankfulnesse to GOD for the good they receiue daily from his mercies, Col. 3.17. 6. Many faile publiquely and shamefully in want of care to come time enough to God's seruice, Zach. 8.21. Esay 60.8.
Thirdly, in God's worship, these things Are in many wanting. 1. reverence, and that holy Fear which should be showed when we appear before the Lord, Hebrew 12.28. 2. Men usually forget to do all worship in the Name of christ, Col. 3.17. 3. The care of praising of God, that is, of looking to God's acceptation in all service, is much forgotten, Hebrew 12.28. 4. The desire of unity and consent in judgement among our selves when we worship God, is miserably neglected and rejected by diverse wilful Christians, Zephaniah 3.9. Philip 2.2, 3. 5. Men miserably neglect thankfulness to GOD for the good they receive daily from his Mercies, Col. 3.17. 6. Many fail publicly and shamefully in want of care to come time enough to God's service, Zach 8.21. Isaiah 60.8.
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(27) doctrine (DIV2)
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In these things, Christians should bee admonished to minde their waies and their works, and to striue to walk as becommeth the Gospell, and the death of Christ;
In these things, Christians should be admonished to mind their ways and their works, and to strive to walk as becomes the Gospel, and the death of christ;
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(27) doctrine (DIV2)
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that they may hold fast the light of the truth, and shew out better the glory of a Christian life.
that they may hold fast the Light of the truth, and show out better the glory of a Christian life.
cst pns32 vmb vvi av-j dt n1 pp-f dt n1, cc vvi av j dt n1 pp-f dt njp n1.
(27) doctrine (DIV2)
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And thus of liuing to righteousnes. Now follows the third form of speech; By whose stripes we are healed. ]
And thus of living to righteousness. Now follows the third from of speech; By whose stripes we Are healed. ]
cc av pp-f vvg p-acp n1. av vvz dt ord n1 pp-f n1; p-acp rg-crq n2 pns12 vbr vvn. ]
(27) doctrine (DIV2)
3602
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And godly men should be compassionat, when they see the grieuous diseases in the natures and liues of other men;
And godly men should be compassionate, when they see the grievous diseases in the nature's and lives of other men;
cc j n2 vmd vbi j, c-crq pns32 vvb dt j n2 p-acp dt n2 cc n2 pp-f j-jn n2;
(27) doctrine (DIV2)
3610
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The healing of our sicknesses, is reckoned as another fruit of the Passion of Christ; or else it is the same with the former, exprest in other words.
The healing of our Sicknesses, is reckoned as Another fruit of the Passion of christ; or Else it is the same with the former, expressed in other words.
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(27) doctrine (DIV2)
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These words then are borrow'd from the Prophet Esay, chap. 53.5. who doth chiefly vnderstand the spirituall healing of our soules, of our sinnes, as the coherence shewes in the Prophet:
These words then Are borrowed from the Prophet Isaiah, chap. 53.5. who does chiefly understand the spiritual healing of our Souls, of our Sins, as the coherence shows in the Prophet:
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(27) doctrine (DIV2)
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but yet the Euangelist saith, Mat. 8.17. and vnderstands of the healing of our bodies also.
but yet the Evangelist Says, Mathew 8.17. and understands of the healing of our bodies also.
cc-acp av dt np1 vvz, np1 crd. cc vvz pp-f dt n-vvg pp-f po12 n2 av.
(27) doctrine (DIV2)
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And therefore I consider of the death of Christ, both in respect of soule and body.
And Therefore I Consider of the death of christ, both in respect of soul and body.
cc av pns11 vvb pp-f dt n1 pp-f np1, av-d p-acp n1 pp-f n1 cc n1.
(27) doctrine (DIV2)
3605
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And first, as this healing is referred to the soule, diuers doctrines may be obserued. Doct. 1. The soules of all men are diseased by nature;
And First, as this healing is referred to the soul, diverse doctrines may be observed. Doct. 1. The Souls of all men Are diseased by nature;
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(27) doctrine (DIV2)
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euen the very soules of the Elect are so, till they be healed by Christ. The soule is diseased diuers waies, especially by sorrows and sins:
even the very Souls of the Elect Are so, till they be healed by christ. The soul is diseased diverse ways, especially by sorrows and Sins:
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(27) doctrine (DIV2)
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it is the disease by sin, is heer meant. Quest. It would bee inquired, how the soule comes to be sick of these diseases,
it is the disease by since, is her meant. Quest. It would be inquired, how the soul comes to be sick of these diseases,
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(27) doctrine (DIV2)
3607
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and why sinne is called sicknes in the soule. Ans. This spiritual sicknes comes into the soule by propagation.
and why sin is called sickness in the soul. Ans. This spiritual sickness comes into the soul by propagation.
cc q-crq n1 vbz vvn n1 p-acp dt n1. np1 d j n1 vvz p-acp dt n1 p-acp n1.
(27) doctrine (DIV2)
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Adam hath inflicted all his posterity: and euery man hath increased the diseases of his nature, by his owne wilfull transgressions. Adam hath inflicted all his posterity: and every man hath increased the diseases of his nature, by his own wilful transgressions.
np1 vhz vvn d po31 n1: cc d n1 vhz vvn dt n2 pp-f po31 n1, p-acp po31 d j n2.
(27) doctrine (DIV2)
3609
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Now, sinne is called sicknes, because it doth work that vpon the soule, which sicknes doth vpon the body:
Now, sin is called sickness, Because it does work that upon the soul, which sickness does upon the body:
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(27) doctrine (DIV2)
3609
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for, sinne hath weakned the strength of the soule in all the faculties of it; which all men may discern and obserue in themselues by nature.
for, sin hath weakened the strength of the soul in all the faculties of it; which all men may discern and observe in themselves by nature.
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(27) doctrine (DIV2)
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Besides, it causeth spottednes and deformity in the soule, as sicknes doth in the body: and therefore sinne was likened to the leprosie in the Law.
Beside, it Causes spottedness and deformity in the soul, as sickness does in the body: and Therefore sin was likened to the leprosy in the Law.
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(27) doctrine (DIV2)
3609
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Further, it often causeth pain and torment in the soule, as wounds & diseases do in the body:
Further, it often Causes pain and torment in the soul, as wounds & diseases do in the body:
av-jc, pn31 av vvz n1 cc vvi p-acp dt n1, c-acp n2 cc n2 vdb p-acp dt n1:
(27) doctrine (DIV2)
3609
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for, there is no peace to the wicked, especially when God fighteth against them with his terrors.
for, there is no peace to the wicked, especially when God fights against them with his terrors.
c-acp, pc-acp vbz dx n1 p-acp dt j, av-j c-crq np1 vvz p-acp pno32 p-acp po31 n2.
(27) doctrine (DIV2)
3609
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Besides, it will cause the death of the soule, as sicknes will of the body, if it be not helped:
Beside, it will cause the death of the soul, as sickness will of the body, if it be not helped:
p-acp, pn31 vmb vvi dt n1 pp-f dt n1, c-acp n1 vmb pp-f dt n1, cs pn31 vbb xx vvn:
(27) doctrine (DIV2)
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and so men are said to be dead in sins.
and so men Are said to be dead in Sins.
cc av n2 vbr vvn pc-acp vbi j p-acp n2.
(27) doctrine (DIV2)
3609
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Vse. The vse may bee, to shew the fearfull negligence of worlds of people, that are exceeding carefull to help their bodies to health,Use. The use may be, to show the fearful negligence of world's of people, that Are exceeding careful to help their bodies to health,
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(27) doctrine (DIV2)
3610
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but neuer think of the poor soule, that lieth lamentably full of diseases.
but never think of the poor soul, that lies lamentably full of diseases.
cc-acp av-x vvb pp-f dt j n1, cst vvz av-j j pp-f n2.
(27) doctrine (DIV2)
3610
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And withall it shewes, that all wicked men are men of ill natures, because their dispositions are all diseased,
And withal it shows, that all wicked men Are men of ill nature's, Because their dispositions Are all diseased,
cc av pn31 vvz, cst d j n2 vbr n2 pp-f j-jn n2, c-acp po32 n2 vbr d vvn,
(27) doctrine (DIV2)
3610
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though there be degrees of ill nature, or of this euill in mens natures, as there is difference of sicknesses in mens bodies.
though there be Degrees of ill nature, or of this evil in men's nature's, as there is difference of Sicknesses in men's bodies.
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(27) doctrine (DIV2)
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which is heer also implied, in that God was fain to send his owne Sonne to help and heale vs. Now, that the diseases of mens soules are so grieuous, may appeare many waies.
which is her also implied, in that God was fain to send his own Son to help and heal us Now, that the diseases of men's Souls Are so grievous, may appear many ways.
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(27) doctrine (DIV2)
3611
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First, because such a multitude of men are infected, not some one person in the whole world; First, Because such a multitude of men Are infected, not Some one person in the Whole world;
ord, c-acp d dt n1 pp-f n2 vbr vvn, xx d crd n1 p-acp dt j-jn n1;
(27) doctrine (DIV2)
3611
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in the body of mankinde, not on some part, but from the crown of the head to the sole of the foot, all full of sores and diseases.
in the body of mankind, not on Some part, but from the crown of the head to the sole of the foot, all full of sores and diseases.
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(27) doctrine (DIV2)
3611
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There is no man that sinneth not; and so, no man that is not sick:
There is no man that Sinneth not; and so, no man that is not sick:
pc-acp vbz dx n1 cst vvz xx; cc av, dx n1 cst vbz xx j:
(27) doctrine (DIV2)
3611
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and that is the reason why men feare the pestilence, because it makes so many sick.
and that is the reason why men Fear the pestilence, Because it makes so many sick.
cc cst vbz dt n1 c-crq n2 vvb dt n1, c-acp pn31 vvz av d j.
(27) doctrine (DIV2)
3611
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Secondly, because the soule of man by nature is sick of a multitude of diseases at once;
Secondly, Because the soul of man by nature is sick of a multitude of diseases At once;
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for, euen sinne is a sicknes: and so our sicknesses are innumerable, because our sinnes are so.
for, even sin is a sickness: and so our Sicknesses Are innumerable, Because our Sins Are so.
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And hence it is, that in Scripture so many metaphors are vsed to expresse the sicknesse of the soule;
And hence it is, that in Scripture so many metaphors Are used to express the sickness of the soul;
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as, leprosie, wounds, plagues, poison, gall, &c. Thirdly, because the disease lieth in the soule it self.
as, leprosy, wounds, plagues, poison, Gall, etc. Thirdly, Because the disease lies in the soul it self.
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Of diseases, those are most mortall, that get into the spirits, and doo most enfeeble man:
Of diseases, those Are most Mortal, that get into the spirits, and do most enfeeble man:
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how much more when it is in the soule? Fourthly, because, in respect of our selues, our sinnes or our diseases are incurable:
how much more when it is in the soul? Fourthly, Because, in respect of our selves, our Sins or our diseases Are incurable:
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wee can giue our selues no remedy that can help vs, Ier. 30. Fiftly, because, in the Colledge of spiritual Physicians, ther is scarce one of a thousand that can help the poor soule out of these diseases, Iob 33. Sixtly,
we can give our selves no remedy that can help us, Jeremiah 30. Fifty, Because, in the College of spiritual Physicians, there is scarce one of a thousand that can help the poor soul out of these diseases, Job 33. Sixty,
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because there bee but certain seasons only, in which men can be healed; as it was with the lame man at the poole of Bethesda:
Because there be but certain seasons only, in which men can be healed; as it was with the lame man At the pool of Bethesda:
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and if men misse these seasons, they are in danger to dye of these sicknesses. There be seasons of grace, and daies of saluation:
and if men miss these seasons, they Are in danger to die of these Sicknesses. There be seasons of grace, and days of salvation:
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and men must not harden their hearts, while it is called To day.
and men must not harden their hearts, while it is called To day.
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Vse. The vse should be to awaken wicked men to a serious consideration of their danger,Use. The use should be to awaken wicked men to a serious consideration of their danger,
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and at length to think of help for their soules, being thus diseased; as they would doo for their bodies, if they were desperately sick.
and At length to think of help for their Souls, being thus diseased; as they would do for their bodies, if they were desperately sick.
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Ob. We feel no such diseases in our soules.Ob. We feel no such diseases in our Souls.
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Sol. First, wicked men haue a kinde of spirituall lethargy vpon them, and so are in grieuous danger: Sol. First, wicked men have a kind of spiritual lethargy upon them, and so Are in grievous danger:
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but, by reason of their spirituall sleepinesse, they feel it not. Secondly, though they feele not their diseases now, they shall doo heerafter:
but, by reason of their spiritual sleepiness, they feel it not. Secondly, though they feel not their diseases now, they shall do hereafter:
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and then think, what a pain it will be vnto them, when God awakens them whether they will or no.
and then think, what a pain it will be unto them, when God awakens them whither they will or no.
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It may be, it wil be in this life, as it was with Cain and Iudas: and then a wounded spirit will ake so, who can bear it? Thirdly, the matter is not altogether so easie with wicked men, as they pretend:
It may be, it will be in this life, as it was with Cain and Iudas: and then a wounded Spirit will ache so, who can bear it? Thirdly, the matter is not altogether so easy with wicked men, as they pretend:
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for, they doo feele so much as may shew they are very sick.
for, they do feel so much as may show they Are very sick.
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Somtimes they feel their consciences galling and paining them at the hart for the very time:
Sometimes they feel their Consciences galling and paining them At the heart for the very time:
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and what are the passions and perturbations of their <2^PAGES^MISSING> may heale vs:
and what Are the passion and perturbations of their <2^PAGES^MISSING> may heal us:
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If wee become not new creatures, the mending of particular faults, is to little purpose, Esay 6.10. as wee see in Herod.
If we become not new creatures, the mending of particular Faults, is to little purpose, Isaiah 6.10. as we see in Herod.
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Sixtly, wee must make conscience of it to receiue the medicines of the Word of GOD:
Sixty, we must make conscience of it to receive the medicines of the Word of GOD:
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For now wee are healed by meanes, not by miracle:
For now we Are healed by means, not by miracle:
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Peace and healing are the fruit of his lips, Esay 57.18, 19. We must obey them that haue the ouersight of it:
Peace and healing Are the fruit of his lips, Isaiah 57.18, 19. We must obey them that have the oversight of it:
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and suffer their words of exhortation patiently, Pro. 12.18. He sent his Word, and healed them, Psal. 107.20. There is no disease in the soule, but remedies may be found in the Word:
and suffer their words of exhortation patiently, Pro 12.18. He sent his Word, and healed them, Psalm 107.20. There is no disease in the soul, but remedies may be found in the Word:
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Gods words are life to those that finde them, and health to all their flesh: That is good for all diseases, Prou. 4.22.
God's words Are life to those that find them, and health to all their Flesh: That is good for all diseases, Prou. 4.22.
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And to this end wee must take heed of tampering with our owne medicines, or contesting with our Physicians:
And to this end we must take heed of tampering with our own medicines, or contesting with our Physicians:
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wee must not be wise in our own eies:
we must not be wise in our own eyes:
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no man is Physician good enough to heale himselfe, Prou. 3.7, 8. and wee must take heede of superstitious medicines:
no man is physician good enough to heal himself, Prou. 3.7, 8. and we must take heed of superstitious medicines:
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In vaine shall the daughter of Aegypt vse many medicines; for she shall not be cured, Iere. 46.11. Indulgences, Pilgrimages, Penances, Whipping of the body, or the like, are vaine medicines, and being not appointed by Christ, they will neuer profit to heale the soule of sin.
In vain shall the daughter of Egypt use many medicines; for she shall not be cured, Jeremiah 46.11. Indulgences, Pilgrimages, Penances, Whipping of the body, or the like, Are vain medicines, and being not appointed by christ, they will never profit to heal the soul of since.
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And further, such as would bee soundly healed, must take heede of secret flattering teachers, that doe all their cures with preaching mercy,
And further, such as would be soundly healed, must take heed of secret flattering Teachers, that do all their cures with preaching mercy,
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and cry Peace, Peace, and neuer teach men sound courses to bee rid of their sinnes:
and cry Peace, Peace, and never teach men found courses to be rid of their Sins:
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Those are they, that heale the hurt of the daughter of Gods people slightly, Ierem. 8.11. Seuenthly, looke to the beginning of sinne:
Those Are they, that heal the hurt of the daughter of God's people slightly, Jeremiah 8.11. Seuenthly, look to the beginning of sin:
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when we first feele lameness in the waies of righteousnes, wee must speedily seeke help, lest wee be turned cleane out of the way.
when we First feel lameness in the ways of righteousness, we must speedily seek help, lest we be turned clean out of the Way.
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Sinnes of infirmities nourished or neglected, may proue grieuous diseases at length, Heb. 12.13.
Sins of infirmities nourished or neglected, may prove grievous diseases At length, Hebrew 12.13.
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to disgrace our Sauiour, to get a sentence against him, to binde him hand and foot,
to disgrace our Saviour, to get a sentence against him, to bind him hand and foot,
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Eightthly, men that haue some good euidence, that they are healed by Christ, that their comfort may bee established, they shall doe well to shewe themselues to the Priest, that hee may try and testify, that they are whole from their Leprosy, Leuit. 14. Ninthly, if Christ heale vs, wee must bee sure to remember to make him our praise;
Eighthly, men that have Some good evidence, that they Are healed by christ, that their Comfort may be established, they shall do well to show themselves to the Priest, that he may try and testify, that they Are Whole from their Leprosy, Levites 14. Ninthly, if christ heal us, we must be sure to Remember to make him our praise;
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wee must acknowledge his great mercy in healing our natures, Ierem. 17.14. Hee stands vpon the credit of the cure.
we must acknowledge his great mercy in healing our nature's, Jeremiah 17.14. He Stands upon the credit of the cure.
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Christians faile exceedingly, that they are not more thankfull for deliuerance from faults and temptations:
Christians fail exceedingly, that they Are not more thankful for deliverance from Faults and temptations:
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they doe lesse for the cure of their soules, then they doe for the cure of their bodies:
they do less for the cure of their Souls, then they do for the cure of their bodies:
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wee must blesse the Lord, and call vpon our soules to doe it, as Dauid did, Psal. 103.1, 3. and 14.13. and the rather should wee with all thankfulnes praise God for such cures:
we must bless the Lord, and call upon our Souls to do it, as David did, Psalm 103.1, 3. and 14.13. and the rather should we with all thankfulness praise God for such cures:
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First, because no outward medicines can doe any good, God cures onely by his Word. Secondly, because God onely can cure vs, Ierem. 33.6. Deuter. 32.39.
First, Because no outward medicines can do any good, God cures only by his Word. Secondly, Because God only can cure us, Jeremiah 33.6. Deuter 32.39.
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Thirdly, because God accounts it the greatest honour we can doe him, to offer him praise, Psal. 50.14.
Thirdly, Because God accounts it the greatest honour we can do him, to offer him praise, Psalm 50.14.
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Fourthly, because God neuer doth those cures vpon the soule of a man, but hee loues him wonderfully euer after,
Fourthly, Because God never does those cures upon the soul of a man, but he loves him wonderfully ever After,
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and forgiues him all his sinnes, Hosh. 14. Psalme 103. verse 2, 3, 4. Ierem. 33. verse 68. Tenthly, wee must bee patient, and indure the medicines, whether they bee hard sayings, or afflictions.
and forgives him all his Sins, Hush 14. Psalm 103. verse 2, 3, 4. Jeremiah 33. verse 68. Tenthly, we must be patient, and endure the medicines, whither they be hard sayings, or afflictions.
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Dauid praies to God to wash him, and to purge him with hysope, and not spare, Psal. 51. Eleuenthly, it is a great help to get our soules healed, to shew mercy to the bodies of other men:David prays to God to wash him, and to purge him with hyssop, and not spare, Psalm 51. Eleventhly, it is a great help to get our Souls healed, to show mercy to the bodies of other men:
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God will not heale our soules, if we oppresse other mens bodies; as wee see in the case of oppressors in our times, Esay. 58.6, 7, 8.
God will not heal our Souls, if we oppress other men's bodies; as we see in the case of Oppressors's in our times, Isaiah. 58.6, 7, 8.
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Thirdly, since in Christ men may be healed, it giues vs occasion to bewaile the feareful carelesnes of the most men, that will not seeke cure,
Thirdly, since in christ men may be healed, it gives us occasion to bewail the fearful carelessness of the most men, that will not seek cure,
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yea in places where the meanes is offered to cure them. All sorts of people are like Babylon for this confusion:
yea in places where the means is offered to cure them. All sorts of people Are like Babylon for this confusion:
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shee would not bee cured, Ierem 51. Men refuse cure, and all comfort and aduice,
she would not be cured, Jeremiah 51. Men refuse cure, and all Comfort and Advice,
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yea when they are warned of their diseases, they break out into more wilfulnes and offending,
yea when they Are warned of their diseases, they break out into more wilfulness and offending,
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Would it not grieue vs at the heart, if we should see the young Prince, the Kings sonne basely whipped by our aduersaries, only for our affaires? Oh what hearts haue we, that (as bad as they are) would be melted to see this done to a Kings sonne,
Would it not grieve us At the heart, if we should see the young Prince, the Kings son basely whipped by our Adversaries, only for our affairs? O what hearts have we, that (as bad as they Are) would be melted to see this done to a Kings son,
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as God said of Ephraim, When I would haue healed Ephraim, then the iniquity of Ephraim was discouered, Hos. 7.1. Doct. 4. The fourth doctrine is, that wee are cured by Christs stripes. His sufferings heale our sorrowes: His wounds make vs whole: His sicknes offers vs health: and his stripes heale vs;
as God said of Ephraim, When I would have healed Ephraim, then the iniquity of Ephraim was discovered, Hos. 7.1. Doct. 4. The fourth Doctrine is, that we Are cured by Christ stripes. His sufferings heal our sorrows: His wounds make us Whole: His sickness offers us health: and his stripes heal us;
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partly by satisfying for our sinnes, and so remouing the cause of our diseases both spirituall and corporall;
partly by satisfying for our Sins, and so removing the cause of our diseases both spiritual and corporal;
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and partly, by an vnspeakeable vertue of his Passion, which being applied to our soules, makes our sins dye.
and partly, by an unspeakable virtue of his Passion, which being applied to our Souls, makes our Sins die.
cc av, p-acp dt j n1 pp-f po31 n1, r-crq vbg vvn p-acp po12 n2, vvz po12 n2 vvi.
(27) doctrine (DIV2)
3623
Image 10
10906
And this point may serue for vse many waies: Vses. First, for information;
And this point may serve for use many ways: Uses. First, for information;
cc d n1 vmb vvi p-acp n1 d n2: vvz. ord, p-acp n1;
(27) doctrine (DIV2)
3623
Image 10
10907
and so it may shew vs the wonder of Gods working, that can doe great things by meanes, in respect of vs altogether vnlikely.
and so it may show us the wonder of God's working, that can do great things by means, in respect of us altogether unlikely.
cc av pn31 vmb vvi pno12 dt n1 pp-f ng1 vvg, cst vmb vdi j n2 p-acp n2, p-acp n1 pp-f pno12 av j.
(27) doctrine (DIV2)
3624
Image 10
10908
Wee hold it a thing almost beyond beliefe, that the applying of medicines to the sword that wounded a man, shall make the wounds heale in a man.
we hold it a thing almost beyond belief, that the applying of medicines to the sword that wounded a man, shall make the wounds heal in a man.
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(27) doctrine (DIV2)
3624
Image 10
10909
But this heere is a mystery, that onely the Christian Religion can tell of, of which there neuer was president in nature:
But this Here is a mystery, that only the Christian Religion can tell of, of which there never was president in nature:
p-acp d av vbz dt n1, cst av-j dt njp n1 vmb vvi pp-f, pp-f r-crq a-acp av vbds n1 p-acp n1:
(27) doctrine (DIV2)
3624
Image 10
10910
that The wounding of one Man should heal another, or that the stripes of the Captaine should cure all his diseased souldiers:
that The wounding of one Man should heal Another, or that the stripes of the Captain should cure all his diseased Soldiers:
cst dt n-vvg pp-f crd n1 vmd vvi j-jn, cc cst dt n2 pp-f dt n1 vmd vvi d po31 j-vvn n2:
(27) doctrine (DIV2)
3624
Image 10
10911
and yet thus it is, euen thus is the Lord pleased to glorify the power of his working.
and yet thus it is, even thus is the Lord pleased to Glorify the power of his working.
cc av av pn31 vbz, av av vbz dt n1 vvd pc-acp vvi dt n1 pp-f po31 n-vvg.
(27) doctrine (DIV2)
3624
Image 10
10912
Secondly, we may hence bee informed of the precious vse of euery part of Christs sufferings;
Secondly, we may hence be informed of the precious use of every part of Christ sufferings;
ord, pns12 vmb av vbi vvn pp-f dt j n1 pp-f d n1 pp-f npg1 n2;
(27) doctrine (DIV2)
3624
Image 10
10913
not his dying onely doth vs good, but euery thing hee did endure: His stripes cure our wounds: his shame wrought our honour:
not his dying only does us good, but every thing he did endure: His stripes cure our wounds: his shame wrought our honour:
xx po31 j-vvg j vdz pno12 j, cc-acp d n1 pns31 vdd vvi: png31 n2 vvi po12 n2: po31 n1 vvn po12 n1:
(27) doctrine (DIV2)
3624
Image 10
10914
His temptations draue the diuels from vs:
His temptations drove the Devils from us:
png31 n2 vvd dt n2 p-acp pno12:
(27) doctrine (DIV2)
3624
Image 10
10915
not any thing was done to him by his aduersaries, but GOD made it work for our good.
not any thing was done to him by his Adversaries, but GOD made it work for our good.
xx d n1 vbds vdn p-acp pno31 p-acp po31 n2, cc-acp np1 vvd pn31 vvi p-acp po12 j.
(27) doctrine (DIV2)
3624
Image 10
10916
Shall wee then dare to take offence at the crosse of Christ? Haue we not reason to glory in it aboue all things? Thirdly, doe we not heere see,
Shall we then Dare to take offence At the cross of christ? Have we not reason to glory in it above all things? Thirdly, do we not Here see,
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(27) doctrine (DIV2)
3624
Image 10
10917
how hatefull sinne is in Gods sight, and how foule our diseases are, when nothing can cure vs,
how hateful sin is in God's sighed, and how foul our diseases Are, when nothing can cure us,
c-crq j n1 vbz p-acp ng1 n1, cc c-crq j po12 n2 vbr, c-crq pix vmb vvi pno12,
(27) doctrine (DIV2)
3624
Image 10
10918
but Christs blood, and that must bee fetched out of him with the best stripes, which the hands of the wicked inflicted vpon him.
but Christ blood, and that must be fetched out of him with the best stripes, which the hands of the wicked inflicted upon him.
cc-acp npg1 n1, cc cst vmb vbi vvn av pp-f pno31 p-acp dt js n2, r-crq dt n2 pp-f dt j vvn p-acp pno31.
(27) doctrine (DIV2)
3624
Image 10
10919
Oh the hardnes of our hearts, that can see Christ thus vsed for our sinnes,
O the hardness of our hearts, that can see christ thus used for our Sins,
uh dt n1 pp-f po12 n2, cst vmb vvi np1 av vvd p-acp po12 n2,
(27) doctrine (DIV2)
3624
Image 10
10920
and yet are not perswaded, that sinne is hatefull to God! Oh how should wee bee sorry for our Sauiour,
and yet Are not persuaded, that sin is hateful to God! O how should we be sorry for our Saviour,
cc av vbr xx vvn, cst n1 vbz j p-acp np1 uh q-crq vmd pns12 vbi j p-acp po12 n1,
(27) doctrine (DIV2)
3624
Image 10
10921
and mourne to think of it, as wee would for our onely sonnes!
and mourn to think of it, as we would for our only Sons!
cc vvi pc-acp vvi pp-f pn31, c-acp pns12 vmd p-acp po12 j n2!
(27) doctrine (DIV2)
3624
Image 10
10923
and yet are not troubled to knowe, it was done to Gods Sonne? Fourthly, we may see, what wicked mallice will doe, if it bee not restrayned:
and yet Are not troubled to know, it was done to God's Son? Fourthly, we may see, what wicked malice will do, if it be not restrained:
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(27) doctrine (DIV2)
3624
Image 10
10925
yea to kill him, will not serue their turnes, vnlesse they may most basely scourge him before hee dies.
yea to kill him, will not serve their turns, unless they may most basely scourge him before he die.
uh p-acp vvi pno31, vmb xx vvi po32 n2, cs pns32 vmb av-ds av-j vvi pno31 c-acp pns31 vvz.
(27) doctrine (DIV2)
3624
Image 10
10926
That malicious men now doe not alwaies so, is not, because their malice doth not tend to it,
That malicious men now do not always so, is not, Because their malice does not tend to it,
cst j n2 av vdb xx av av, vbz xx, c-acp po32 n1 vdz xx vvi p-acp pn31,
(27) doctrine (DIV2)
3624
Image 10
10927
but because either God, or man restraines them.
but Because either God, or man restrains them.
cc-acp c-acp d np1, cc n1 vvz pno32.
(27) doctrine (DIV2)
3624
Image 10
10928
It is a most diuelish humour, and therefore to bee auoyded and detested of all those that loue the Lord Iesus.
It is a most devilish humour, and Therefore to be avoided and detested of all those that love the Lord Iesus.
pn31 vbz dt av-ds j n1, cc av pc-acp vbi vvn cc j-vvn pp-f d d cst vvb dt n1 np1.
(27) doctrine (DIV2)
3624
Image 10
10929
Vse 2. Secondly, how many waies should this instruct vs, what care the Lord Iesus requires of vs? what should not this make vs willing to doe? Oh how should wee loue him with all our hearts, aboue all the world, that could endure to bee thus abased,Use 2. Secondly, how many ways should this instruct us, what care the Lord Iesus requires of us? what should not this make us willing to do? O how should we love him with all our hearts, above all the world, that could endure to be thus abased,
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(27) doctrine (DIV2)
3625
Image 10
10930
euen vnto stripes for our sakes, when hee could haue preuented it, if hee had pleased? what a shame should it bee to vs to bee impatient,
even unto stripes for our sakes, when he could have prevented it, if he had pleased? what a shame should it be to us to be impatient,
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(27) doctrine (DIV2)
3625
Image 10
10931
or to think much of our crosses;
or to think much of our Crosses;
cc pc-acp vvi d pp-f po12 n2;
(27) doctrine (DIV2)
3625
Image 10
10932
who though wee had suffered many things, yet not so grieuous as those things befell our Sauiour? Yea further, it should encourage vs to suffer any thing for Christ,
who though we had suffered many things, yet not so grievous as those things befell our Saviour? Yea further, it should encourage us to suffer any thing for christ,
r-crq cs pns12 vhd vvn d n2, av xx av j c-acp d n2 vvd po12 n1? uh av-jc, pn31 vmd vvi pno12 pc-acp vvi d n1 p-acp np1,
(27) doctrine (DIV2)
3625
Image 10
10933
and the rather, because wee haue not resisted to stripes, or blood, nor cannot now suffer the thousandth part for him, of that he hath suffered for vs.
and the rather, Because we have not resisted to stripes, or blood, nor cannot now suffer the thousandth part for him, of that he hath suffered for us
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(27) doctrine (DIV2)
3625
Image 10
10934
Thus of the healing of our soules.
Thus of the healing of our Souls.
av pp-f dt n-vvg pp-f po12 n2.
(27) doctrine (DIV2)
3626
Image 10
10935
These words also may bee expounded of the healing of our bodies, as we shewed before,
These words also may be expounded of the healing of our bodies, as we showed before,
d n2 av vmb vbi vvn pp-f dt n-vvg pp-f po12 n2, c-acp pns12 vvd a-acp,
(27) doctrine (DIV2)
3627
Image 10
10936
and so the like doctrines may bee obserued, as, Doct. 1. That the bodies of all men by nature neede healing.
and so the like doctrines may be observed, as, Doct. 1. That the bodies of all men by nature need healing.
cc av dt j n2 vmb vbi vvn, c-acp, np1 crd cst dt n2 pp-f d n2 p-acp n1 vvb vvg.
(27) doctrine (DIV2)
3627
Image 10
10937
For sinne hath brought vpon man the sentence of deformities, and infirmities, and diseases; and wee see, God doth inflict diseases vpon many, and that of diuers sorts;
For sin hath brought upon man the sentence of deformities, and infirmities, and diseases; and we see, God does inflict diseases upon many, and that of diverse sorts;
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(27) doctrine (DIV2)
3628
Image 10
10938
and many men, that for the present are free from the paines of diseases, yet haue their enemies in their bodies, in diuers parts of them, laid as it were in garison, which may and will break out vpon them at a time they know not:
and many men, that for the present Are free from the pains of diseases, yet have their enemies in their bodies, in diverse parts of them, laid as it were in garrison, which may and will break out upon them At a time they know not:
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(27) doctrine (DIV2)
3628
Image 10
10939
or if they were not there, the Lord from without can send diseases vpon them. The world is euery where full of occasions of sicknes:
or if they were not there, the Lord from without can send diseases upon them. The world is every where full of occasions of sickness:
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(27) doctrine (DIV2)
3628
Image 10
10940
or if there were not outward meanes to worke them, yet God can strike men from heauen.
or if there were not outward means to work them, yet God can strike men from heaven.
cc cs pc-acp vbdr xx j n2 pc-acp vvi pno32, av np1 vmb vvi n2 p-acp n1.
(27) doctrine (DIV2)
3628
Image 10
10941
Vse. The vse should bee to warne such as are in health, to walke humbly: For they know not, how soone sicknes may seaze vpon them.Use. The use should be to warn such as Are in health, to walk humbly: For they know not, how soon sickness may seize upon them.
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(27) doctrine (DIV2)
3629
Image 10
10942
Secondly, such as haue their friends taken away by sicknes, or are yet afflicted, should submit to Gods will:
Secondly, such as have their Friends taken away by sickness, or Are yet afflicted, should submit to God's will:
ord, d c-acp vhb po32 n2 vvn av p-acp n1, cc vbr av vvn, vmd vvi p-acp n2 vmb:
(27) doctrine (DIV2)
3629
Image 10
10943
For this is the case of all men, euen the greatest, yea and Gods elect are liable to such a condition by nature.
For this is the case of all men, even the greatest, yea and God's elect Are liable to such a condition by nature.
c-acp d vbz dt n1 pp-f d n2, av-j dt js, uh cc n2 vvb vbr j p-acp d dt n1 p-acp n1.
(27) doctrine (DIV2)
3629
Image 10
10944
Doct. 2. The diseases of the body are grieuous;Doct. 2. The diseases of the body Are grievous;
np1 crd dt n2 pp-f dt n1 vbr j;
(27) doctrine (DIV2)
3630
Image 10
10945
& therfore Christ takes notice of that kind of distress to prouide for the healing of our bodies.
& Therefore christ Takes notice of that kind of distress to provide for the healing of our bodies.
cc av np1 vvz n1 pp-f d n1 pp-f n1 pc-acp vvi p-acp dt n-vvg pp-f po12 n2.
(27) doctrine (DIV2)
3630
Image 10
10946
We see by experience, that of many sorts of crosses, it is most grieuous to beare the paines that arise from the wounds or sicknes of the body;
We see by experience, that of many sorts of Crosses, it is most grievous to bear the pains that arise from the wounds or sickness of the body;
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(27) doctrine (DIV2)
3630
Image 10
10947
and it is the more grieuous, partly, because no men are priuiledged from diseases, but either haue them,
and it is the more grievous, partly, Because no men Are privileged from diseases, but either have them,
cc pn31 vbz dt av-dc j, av, c-acp dx n2 vbr vvn p-acp n2, cc-acp av-d vhb pno32,
(27) doctrine (DIV2)
3630
Image 10
10948
or are in danger of them, as was said before, and partly, because God hath armed such a multitude of sorts of diseases, to which the body of man is liable.
or Are in danger of them, as was said before, and partly, Because God hath armed such a multitude of sorts of diseases, to which the body of man is liable.
cc vbr p-acp n1 pp-f pno32, c-acp vbds vvn a-acp, cc av, c-acp np1 vhz vvn d dt n1 pp-f n2 pp-f n2, p-acp r-crq dt n1 pp-f n1 vbz j.
(27) doctrine (DIV2)
3630
Image 10
10949
Vse. Therefore the vse should bee, to take warning from these pains of the body, to preuent eternall paines in hell, by reconciling our selues to that God, that can so fearefully afflict both body and soule;Use. Therefore the use should be, to take warning from these pains of the body, to prevent Eternal pains in hell, by reconciling our selves to that God, that can so fearfully afflict both body and soul;
vvb. av dt n1 vmd vbi, pc-acp vvi n1 p-acp d n2 pp-f dt n1, pc-acp vvi j n2 p-acp n1, p-acp n-vvg po12 n2 p-acp cst np1, cst vmb av av-j vvi d n1 cc n1;
(27) doctrine (DIV2)
3631
Image 10
10950
and as wee feele the outward man to decay, the more to labour for the health of the inward man, especially by those harbingers of death to prouide for the time, when our change shall come.
and as we feel the outward man to decay, the more to labour for the health of the inward man, especially by those harbingers of death to provide for the time, when our change shall come.
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(27) doctrine (DIV2)
3631
Image 10
10951
Doct. 3 Christ is a Physician for the body of man, as well as for the soule:Doct. 3 christ is a physician for the body of man, as well as for the soul:
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(27) doctrine (DIV2)
3632
Image 10
10952
In Christ our bodies may be healed.
In christ our bodies may be healed.
p-acp np1 po12 n2 vmb vbi vvn.
(27) doctrine (DIV2)
3632
Image 10
10953
Christ prouided healing for mans body, as well as for his soule, and mens bodies he heales either in this life, or in the generall Resurrection:
christ provided healing for men body, as well as for his soul, and men's bodies he heals either in this life, or in the general Resurrection:
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(27) doctrine (DIV2)
3632
Image 10
10954
First, in this life some hee hath healed by miracle, as hee did multitudes in the daies of his flesh,
First, in this life Some he hath healed by miracle, as he did Multitudes in the days of his Flesh,
ord, p-acp d n1 d pns31 vhz vvn p-acp n1, c-acp pns31 vdd n2 p-acp dt n2 pp-f po31 n1,
(27) doctrine (DIV2)
3632
Image 10
10955
while hee was heere in this world; which he did in execution of his office, as hauing charge of mens bodies:
while he was Here in this world; which he did in execution of his office, as having charge of men's bodies:
cs pns31 vbds av p-acp d n1; r-crq pns31 vdd p-acp n1 pp-f po31 n1, c-acp vhg n1 pp-f ng2 n2:
(27) doctrine (DIV2)
3632
Image 10
10956
and some hee healed by meanes, giuing his blessing vnto the medicines prouided in nature, and applied by the skilfull, to the diseased:
and Some he healed by means, giving his blessing unto the medicines provided in nature, and applied by the skilful, to the diseased:
cc d pns31 vvd p-acp n2, vvg po31 n1 p-acp dt n2 vvn p-acp n1, cc vvd p-acp dt j, p-acp dt j-vvn:
(27) doctrine (DIV2)
3632
Image 10
10957
yea hee vndertakes the healing of all Gods Elect in their bodies, as this place imports, which hee doth promise,
yea he undertakes the healing of all God's Elect in their bodies, as this place imports, which he does promise,
uh pns31 vvz dt n-vvg pp-f d ng1 n1 p-acp po32 n2, c-acp d n1 vvz, r-crq pns31 vdz vvi,
(27) doctrine (DIV2)
3632
Image 10
10958
and will performe, if it bee good for them.
and will perform, if it be good for them.
cc vmb vvi, cs pn31 vbb j p-acp pno32.
(27) doctrine (DIV2)
3632
Image 10
10959
Many times to heale the body, would hurt the soule, or keepe the leper from heauen,
Many times to heal the body, would hurt the soul, or keep the leper from heaven,
av-d n2 pc-acp vvi dt n1, vmd vvi dt n1, cc vvi dt n1 p-acp n1,
(27) doctrine (DIV2)
3632
Image 10
10960
and then Christ will not heal them: else he vndertakes, and is bound to heale the body as well as the soule.
and then christ will not heal them: Else he undertakes, and is bound to heal the body as well as the soul.
cc av np1 vmb xx vvi pno32: av pns31 vvz, cc vbz vvn pc-acp vvi dt n1 c-acp av c-acp dt n1.
(27) doctrine (DIV2)
3632
Image 10
10961
But the especial healing is at the resurrection, when all the bodies of the Saints shall be healed perfectly of all diseases,
But the especial healing is At the resurrection, when all the bodies of the Saints shall be healed perfectly of all diseases,
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(27) doctrine (DIV2)
3632
Image 10
10962
and freed from the very disposition, yea the very possibility to haue any diseases.
and freed from the very disposition, yea the very possibility to have any diseases.
cc vvn p-acp dt j n1, uh dt j n1 pc-acp vhi d n2.
(27) doctrine (DIV2)
3632
Image 10
10963
Vse 1. The vse should bee for great comfort to the godly, when they are distressed, they may and ought to looke vp to Christ and say,Use 1. The use should be for great Comfort to the godly, when they Are distressed, they may and ought to look up to christ and say,
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(27) doctrine (DIV2)
3633
Image 10
10964
If it bee good for mee, my Sauiour wil heale me;
If it be good for me, my Saviour will heal me;
cs pn31 vbb j p-acp pno11, po11 n1 vmb vvi pno11;
(27) doctrine (DIV2)
3633
Image 10
11097
and therefore haue cause to mistrust themselues.
and Therefore have cause to mistrust themselves.
cc av vhb n1 pc-acp vvi px32.
(28) doctrine (DIV2)
3678
Image 10
10965
and the rather, because Christ is such a compassionate Physician, and hath had the feeling of our infirmities and paines that way:
and the rather, Because christ is such a compassionate physician, and hath had the feeling of our infirmities and pains that Way:
cc dt av-c, c-acp np1 vbz d dt j n1, cc vhz vhn dt n-vvg pp-f po12 n2 cc n2 cst n1:
(27) doctrine (DIV2)
3633
Image 10
10966
and besides, hee is such a Physician, as can doe two things, that neuer Physician could doe:
and beside, he is such a physician, as can do two things, that never physician could do:
cc a-acp, pns31 vbz d dt n1, c-acp vmb vdi crd n2, cst av-x n1 vmd vdi:
(27) doctrine (DIV2)
3633
Image 10
10967
For first, hee can take away the first causes of diseases, which is sinne, which no Physick can doe, Math. 9. Secondly, hee can cure our bodies,
For First, he can take away the First Causes of diseases, which is sin, which no Physic can do, Math. 9. Secondly, he can cure our bodies,
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(27) doctrine (DIV2)
3633
Image 10
10968
when they are starke dead, which neuer any Physician could doe: they may helpe some liuing bodies, but they could neuer helpe one dead body:
when they Are stark dead, which never any physician could do: they may help Some living bodies, but they could never help one dead body:
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(27) doctrine (DIV2)
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Yea such as finde not cure for the paines of the body, should bee of good comfort,
Yea such as find not cure for the pains of the body, should be of good Comfort,
uh d c-acp vvb xx vvi p-acp dt n2 pp-f dt n1, vmd vbi pp-f j n1,
(27) doctrine (DIV2)
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because they should haue had cure of it, if it had beene good for them;
Because they should have had cure of it, if it had been good for them;
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(27) doctrine (DIV2)
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and they must consider, it is the Lord that doth it, Psalme 39. and that all shall worke together for the best, Romanes 8. and that nothing can separate them from the loue of Christ;
and they must Consider, it is the Lord that does it, Psalm 39. and that all shall work together for the best, Romans 8. and that nothing can separate them from the love of christ;
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(27) doctrine (DIV2)
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and that they are deliuered from eternall paine; and that Gods deare children haue suffered as great torments or weakenesses.
and that they Are Delivered from Eternal pain; and that God's deer children have suffered as great torments or Weaknesses.
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(27) doctrine (DIV2)
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Vse 2. Secondly, all men should bee taught to seeke to Christ for cure, since it is his office to heale;Use 2. Secondly, all men should be taught to seek to christ for cure, since it is his office to heal;
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(27) doctrine (DIV2)
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and to this end men are bound to looke to diuers rules, if they would haue CHRIST to heale them.
and to this end men Are bound to look to diverse rules, if they would have CHRIST to heal them.
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(27) doctrine (DIV2)
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First, they must seeke to him for cure, they must pray him to heale them; First, they must seek to him for cure, they must pray him to heal them;
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(27) doctrine (DIV2)
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wee doe not read that euer Christ healed any sick person, vnlesse he were brought to him,
we do not read that ever christ healed any sick person, unless he were brought to him,
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(27) doctrine (DIV2)
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or hee intreated to heale him: wee must pray for our bodies, as well as our soules:
or he entreated to heal him: we must pray for our bodies, as well as our Souls:
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(27) doctrine (DIV2)
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Thus did Dauid, Psalme 6. and 31. and Hezekiah, &c. Secondly, wee must vse the lawfull meanes wee can get for our healing:
Thus did David, Psalm 6. and 31. and Hezekiah, etc. Secondly, we must use the lawful means we can get for our healing:
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(27) doctrine (DIV2)
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our Sauiour shewes that, when he said, The whole needed not the physiciā, but the sick;
our Saviour shows that, when he said, The Whole needed not the Physician, but the sick;
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(27) doctrine (DIV2)
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the sick then doe need, and must with conscience and care vse all lawfull and outward helps that they can attaine to, that are fit for them, Mathew 9.
the sick then do need, and must with conscience and care use all lawful and outward helps that they can attain to, that Are fit for them, Matthew 9.
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(27) doctrine (DIV2)
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Thirdly, they must take heed of trusting vpon the Physician, or Physick giuen them: that was Asa his great sinne:
Thirdly, they must take heed of trusting upon the physician, or Physic given them: that was Asa his great sin:
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(27) doctrine (DIV2)
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For if wee bee cured, it is not Physick, but Christ that healed vs. Fourthly, wee must bring faith to bee healed for our bodies also:
For if we be cured, it is not Physic, but christ that healed us Fourthly, we must bring faith to be healed for our bodies also:
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This our Sauiour often asketh after, when hee is about to cure mens bodies, as the Euangelists shew.
This our Saviour often asks After, when he is about to cure men's bodies, as the Evangelists show.
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(27) doctrine (DIV2)
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Fiftly, wee must bee carefull to seek the remouing of the cause of our diseases, which is sinne especially if wee finde, that God hath a quarrell with vs for any speciall fault wee are falne into:
Fifty, we must be careful to seek the removing of the cause of our diseases, which is sin especially if we find, that God hath a quarrel with us for any special fault we Are fallen into:
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(27) doctrine (DIV2)
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Thus Dauid got the punishment of his sinne remitted, by iudging himselfe for his sinne, Psal. 32.4, 5.
Thus David god the punishment of his sin remitted, by judging himself for his sin, Psalm 32.4, 5.
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(27) doctrine (DIV2)
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Sixtly, we must submit our selues to Gods will, and in the case of our bodies, must resigne our selues into his hands, to let him doe with vs what it shall please him,
Sixty, we must submit our selves to God's will, and in the case of our bodies, must resign our selves into his hands, to let him do with us what it shall please him,
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since hee knowes what is best for vs:
since he knows what is best for us:
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(27) doctrine (DIV2)
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and if Christ will not heale vs now, yet to comfort our selues, as Iob did in the hope of that time,
and if christ will not heal us now, yet to Comfort our selves, as Job did in the hope of that time,
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(27) doctrine (DIV2)
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when our Redeemer will bee seene of vs in the body, when it shall bee vtterly and for euer freed from all paines and infirmities whatsoeuer, Iob 19.
when our Redeemer will be seen of us in the body, when it shall be utterly and for ever freed from all pains and infirmities whatsoever, Job 19.
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Doct. 4. It is further to bee noted, that wee are not onely healed by Christ,Doct. 4. It is further to be noted, that we Are not only healed by christ,
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(27) doctrine (DIV2)
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but it is by his stripes: The wounds made in his body, doe heale our bodies:
but it is by his stripes: The wounds made in his body, do heal our bodies:
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(27) doctrine (DIV2)
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which should make vs so much the more to loue the Lord Iesus, and the more patiently to beare it,
which should make us so much the more to love the Lord Iesus, and the more patiently to bear it,
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(27) doctrine (DIV2)
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if we be not presently healed, because he did beare more grieuous paines euen in the body,
if we be not presently healed, Because he did bear more grievous pains even in the body,
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(27) doctrine (DIV2)
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and because if it were good for vs, he would heale vs, in that hee paied so deare for our healing.
and Because if it were good for us, he would heal us, in that he paid so deer for our healing.
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Verse 25. Verse 25.
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For you were as sheepe going astray, but are now returned vnto the Shepheard and Bishop of your soules.
For you were as sheep going astray, but Are now returned unto the Shepherd and Bishop of your Souls.
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(28) doctrine (DIV2)
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HItherto of the effects of Christs sufferings in respect of vs:
HItherto of the effects of Christ sufferings in respect of us:
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In respect of himselfe, the effect was his exaltation to become the Shepherd and Bishop of our soules,
In respect of himself, the Effect was his exaltation to become the Shepherd and Bishop of our Souls,
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euen of the soules of all the Elect:
even of the Souls of all the Elect:
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which is so implied in the words of this verse, as withall in a passage is expressed both our misery without Christ,
which is so implied in the words of this verse, as withal in a passage is expressed both our misery without christ,
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and our happines vnder his gouernment. The words of this verse in themselues containe three things. First, our misery by nature:
and our happiness under his government. The words of this verse in themselves contain three things. First, our misery by nature:
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in our selues wee are as sheep deceiued, or going astray.
in our selves we Are as sheep deceived, or going astray.
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Secondly, the meanes of our recouery out of that estate, and that is, the causing of vs to returne.
Secondly, the means of our recovery out of that estate, and that is, the causing of us to return.
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Thirdly, our happinesse vnder the gouernment of Iesus Christ, to whose charge wee are committed when we returne.
Thirdly, our happiness under the government of Iesus christ, to whose charge we Are committed when we return.
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(28) doctrine (DIV2)
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The first words, expressing our misery, are words borrowed out of the Prophet Esay, chapter 53.6, 7. and in the words, vnregenerate men,
The First words, expressing our misery, Are words borrowed out of the Prophet Isaiah, chapter 53.6, 7. and in the words, unregenerate men,
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euen God's Elect among them, are likened to sheep. A sheep is a certain image to resemble a man by.
even God's Elect among them, Are likened to sheep. A sheep is a certain image to resemble a man by.
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And so we finde in Scripture, that a sheep is the image or resemblance, first, of Christ-man:
And so we find in Scripture, that a sheep is the image or resemblance, First, of Christ-man:
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He is likened to a sheep dumb before his shearer, for his silence and patience at his arraignment, Esay 53.7.
He is likened to a sheep dumb before his shearer, for his silence and patience At his arraignment, Isaiah 53.7.
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Secondly, of men that are true beleeuers, for the harmlessenes, tractablenesse, and profitablenesse, Mat. 25.33. Thirdly, of men that erre and wander out of the way of godlinesse:
Secondly, of men that Are true believers, for the harmlessenes, tractableness, and profitableness, Mathew 25.33. Thirdly, of men that err and wander out of the Way of godliness:
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(28) doctrine (DIV2)
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and so wicked men, before their calling, are likened to wandring sheep;
and so wicked men, before their calling, Are likened to wandering sheep;
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(28) doctrine (DIV2)
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yea, godly men after their calling, in respect of their falls or failings, are likened to sheep going astray;
yea, godly men After their calling, in respect of their falls or failings, Are likened to sheep going astray;
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(28) doctrine (DIV2)
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as Dauid saith of himself, Psalm 119. vlt. But heere it is vnderstood of the Elect of GOD, before their calling.
as David Says of himself, Psalm 119. Ult. But Here it is understood of the Elect of GOD, before their calling.
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The word, heer rendred Going astray, properly signifies deceiued, and is so vsed in diuers places of the new Testament:
The word, her rendered Going astray, properly signifies deceived, and is so used in diverse places of the new Testament:
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but the metaphor to the which it is ioyned, requires it should be expressed, Going astray, or wandring, or erring;
but the metaphor to the which it is joined, requires it should be expressed, Going astray, or wandering, or erring;
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but so, as it doth import two things. First, the euill condition of the vnregenerate: they are like wandring sheep. Secondly, the curse of it;
but so, as it does import two things. First, the evil condition of the unregenerate: they Are like wandering sheep. Secondly, the curse of it;
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and that is, they are deceiued, they are as sheep deceiued.
and that is, they Are deceived, they Are as sheep deceived.
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Now, that this point may bee distinctly vnderstood I propound fiue things to be considered of.
Now, that this point may be distinctly understood I propound fiue things to be considered of.
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First, what faults in men are meant by the tearm of going astray. Secondly, what the misery of their condition is, that doo go astray.
First, what Faults in men Are meant by the term of going astray. Secondly, what the misery of their condition is, that do go astray.
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Thirdly, what the cause is of their going astray.
Thirdly, what the cause is of their going astray.
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Fourthly, by what signes a lost sheep may be knowne, especially such as are within the Church, which seemes to be the Fold.
Fourthly, by what Signs a lost sheep may be known, especially such as Are within the Church, which seems to be the Fold.
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And lastly, the doctrines that may be briefly noted out of all the words of that part of the verse. For the first.
And lastly, the doctrines that may be briefly noted out of all the words of that part of the verse. For the First.
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Vnder the tearm of erring or going astray, are construed in Scripture, errors in opinion, Iames 1.16. Mat. 22.29. called erring from the faith, 1. Tim. 6.10. whoredome, Numbers 5.12. idolatry, Deut. 13.5, drunkennesse, Esay 28.1, 7. bribery, and all waies of vnrighteousnes, 2. Peter 2.15. all deuising of euill, Pro. 14.12.
Under the term of erring or going astray, Are construed in Scripture, errors in opinion, James 1.16. Mathew 22.29. called erring from the faith, 1. Tim. 6.10. whoredom, Numbers 5.12. idolatry, Deuteronomy 13.5, Drunkenness, Isaiah 28.1, 7. bribery, and all ways of unrighteousness, 2. Peter 2.15. all devising of evil, Pro 14.12.
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yea, the Prophet Esay expounds it of euery turning after our owne waies, for which we haue no warrant in the Word of God,
yea, the Prophet Isaiah expounds it of every turning After our own ways, for which we have no warrant in the Word of God,
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and in which men persist without repentance, Esay 53.6. It is implied, Psal. 119.110. For the second.
and in which men persist without Repentance, Isaiah 53.6. It is implied, Psalm 119.110. For the second.
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The misery of men liuing in their sinnes without repentance, is very great. The misery of men living in their Sins without Repentance, is very great.
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I am tied to the consideration of it, only so far forth, as the similitude of a sheep going astray, will import.
I am tied to the consideration of it, only so Far forth, as the similitude of a sheep going astray, will import.
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Euery wicked man then, is like a lost sheep, and that in diuers respects. 1. Because hee is not within the compasse of God's speciall prouidence:
Every wicked man then, is like a lost sheep, and that in diverse respects. 1. Because he is not within the compass of God's special providence:
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GOD doth not tend him, nor look to him: he is no part of his flock:
GOD does not tend him, nor look to him: he is no part of his flock:
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he is without God in the world, and without Christ; as the lost sheep is without the protection and keeping of the shepheard. Wicked men haue no keeper:
he is without God in the world, and without christ; as the lost sheep is without the protection and keeping of the shepherd. Wicked men have no keeper:
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they are left to the way of their owne harts; which is a fearefull curse, Esay 53.6. The wicked shall be as a sheep that no man takes vp, Esay 13.14. 2. Because hee hath no certain pasture.
they Are left to the Way of their own hearts; which is a fearful curse, Isaiah 53.6. The wicked shall be as a sheep that no man Takes up, Isaiah 13.14. 2. Because he hath no certain pasture.
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(28) doctrine (DIV2)
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The prouision for his life, for soule and body, is altogether vncertain. Hee is, like Cain, a vagabond vpon the earth. He is heer to day:
The provision for his life, for soul and body, is altogether uncertain. He is, like Cain, a vagabond upon the earth. He is her to day:
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he knowes not where he shall be tomorrow.
he knows not where he shall be tomorrow.
pns31 vvz xx c-crq pns31 vmb vbi av-an.
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God hath not giuen him any assurance of the keeping or getting of any thing he hath or desires.
God hath not given him any assurance of the keeping or getting of any thing he hath or Desires.
np1 vhz xx vvn pno31 d n1 pp-f dt n-vvg cc vvg pp-f d n1 pns31 vhz cc n2.
(28) doctrine (DIV2)
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He is like the stray sheep, that hath all the world before him, but knows not where to settle, Mat. 9.36. 3. Because in the midst of all the best possessions of this life, they haue no peace, Esay 57. vlt. The sound of feare is alwaies in their eares.
He is like the stray sheep, that hath all the world before him, but knows not where to settle, Mathew 9.36. 3. Because in the midst of all the best possessions of this life, they have no peace, Isaiah 57. Ult. The found of Fear is always in their ears.
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If a stray sheep get into a good pasture, yet he is still in feare, apt to bee frighted with euery sound, ready to runne away vpon euery occasion:
If a stray sheep get into a good pasture, yet he is still in Fear, apt to be frighted with every found, ready to run away upon every occasion:
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so is it with them that are rich in the world, and not rich with God, 1. Tim. 6.10. 4. Because hee is shut out from all comfortable society with the godly:
so is it with them that Are rich in the world, and not rich with God, 1. Tim. 6.10. 4. Because he is shut out from all comfortable society with the godly:
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hee enioyes not the sound fruit of communion with Saints.
he enjoys not the found fruit of communion with Saints.
pns31 vvz xx dt j n1 pp-f n1 p-acp n2.
(28) doctrine (DIV2)
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The stray sheep may sort with hogges or wilde beasts, but from the sheep it is gone away.
The stray sheep may sort with hogs or wild beasts, but from the sheep it is gone away.
dt n1 n1 vmb vvi p-acp n2 cc j n2, cc-acp p-acp dt n1 pn31 vbz vvn av.
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Euill company is a miserable plague of a mans life, to sort with such all a mans daies, from whom he may haue a world of vanity and filthinesse,
Evil company is a miserable plague of a men life, to sort with such all a men days, from whom he may have a world of vanity and filthiness,
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but not any thing scarce worthy of the nature of men, in an age.
but not any thing scarce worthy of the nature of men, in an age.
cc-acp xx d n1 av-j j pp-f dt n1 pp-f n2, p-acp dt n1.
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Euery wicked man is an alien, a stranger & forainer from the Common-wealth of Israel, Eph. 2.12. 5. A sheep going astray, is easily taken by a strange Lord:
Every wicked man is an alien, a stranger & Foreigner from the Commonwealth of Israel, Ephesians 2.12. 5. A sheep going astray, is Easily taken by a strange Lord:
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(28) doctrine (DIV2)
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it is driuen any whither by any body, it is so silly. And such is the fearfull estate of a man liuing in sinne:
it is driven any whither by any body, it is so silly. And such is the fearful estate of a man living in sin:
pn31 vbz vvn d c-crq p-acp d n1, pn31 vbz av j. cc d vbz dt j n1 pp-f dt n1 vvg p-acp n1:
(28) doctrine (DIV2)
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strange Lords may easily surprize him: false teachers may easily seduce him: euill company may carry him to any wickednes:
strange lords may Easily surprise him: false Teachers may Easily seduce him: evil company may carry him to any wickedness:
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(28) doctrine (DIV2)
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a Prince may turn him to any religion:
a Prince may turn him to any Religion:
dt n1 vmb vvi pno31 p-acp d n1:
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a very Atheist or diuell incarnate may easily lead him captiue. 6. A sheep is apt to be worried with dogs,
a very Atheist or Devil incarnate may Easily led him captive. 6. A sheep is apt to be worried with Dogs,
dt j n1 cc n1 j vmb av-j vvi pno31 j-jn. crd dt n1 vbz j pc-acp vbi vvn p-acp n2,
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or deuoured with wolues or wilde beasts, when there is no shepheard to tend him. So is it with wicked men:
or devoured with wolves or wild beasts, when there is no shepherd to tend him. So is it with wicked men:
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(28) doctrine (DIV2)
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their soules, their bodies, their estates, are all in danger to bee seized vpon by diuels, by vniust and vnreasonable men;
their Souls, their bodies, their estates, Are all in danger to be seized upon by Devils, by unjust and unreasonable men;
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especially as any of them are more simple, so they are more liable to become a prey to the mighty Ones of the earth. 7. Men that wander out of the way of vnderstanding, shall remain in the congregation of the dead, Psalm 49.15. Pro. 21.16.
especially as any of them Are more simple, so they Are more liable to become a prey to the mighty Ones of the earth. 7. Men that wander out of the Way of understanding, shall remain in the congregation of the dead, Psalm 49.15. Pro 21.16.
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And therefore he that conuerts a man from the error of his way, is said to saue a soule from death, Iames 5. vlt.
And Therefore he that converts a man from the error of his Way, is said to save a soul from death, James 5. Ult.
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And this going astray of vnregenerate men is the more grieuous, because they are liable to many aggrauations: for,
And this going astray of unregenerate men is the more grievous, Because they Are liable to many aggravations: for,
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(28) doctrine (DIV2)
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First, they go astray from the womb: they were neuer yet in the right way, Psalm 58.3.
First, they go astray from the womb: they were never yet in the right Way, Psalm 58.3.
ord, pns32 vvb av p-acp dt n1: pns32 vbdr av-x av p-acp dt j-jn n1, n1 crd.
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Secondly, because they wander in euery work they doo, as was said of Egypt, Esay 19.14. All their works are abominable, Psalm 14. All things are impure.
Secondly, Because they wander in every work they do, as was said of Egypt, Isaiah 19.14. All their works Are abominable, Psalm 14. All things Are impure.
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(28) doctrine (DIV2)
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Thirdly, because this is the curse of all vnregenerate men: we are turned euery one to his owne way, Esay 53.6.
Thirdly, Because this is the curse of all unregenerate men: we Are turned every one to his own Way, Isaiah 53.6.
ord, c-acp d vbz dt n1 pp-f d j n2: pns12 vbr vvn d pi p-acp po31 d n1, np1 crd.
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Fourthly, because they delight to wander, place their felicity in their sinnes, and will not be reclaimed or aduised.
Fourthly, Because they delight to wander, place their felicity in their Sins, and will not be reclaimed or advised.
ord, c-acp pns32 vvb pc-acp vvi, vvb po32 n1 p-acp po32 n2, cc vmb xx vbi vvn cc vvn.
(28) doctrine (DIV2)
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Fiftly, because they may prouoke God so long, that hee may sweare, they shall neuer enter into his rest, Psal. 95.10, 11. The third point is, the cause of their going astray;
Fifty, Because they may provoke God so long, that he may swear, they shall never enter into his rest, Psalm 95.10, 11. The third point is, the cause of their going astray;
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and that is noted in the originall word, They were deceiued.
and that is noted in the original word, They were deceived.
cc d vbz vvn p-acp dt j-jn n1, pns32 vbdr vvn.
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Now then it is to bee considered distinctly, who are the great deceiuers of the world, that cause millions of soules to goe astray. Now then it is to be considered distinctly, who Are the great deceivers of the world, that cause millions of Souls to go astray.
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First, the diuell is the Arch-deceiuer, hee hath beene a lier, and a murtherer from the beginning, hee deceiued our first Parents,
First, the Devil is the Archdeceiver, he hath been a liar, and a murderer from the beginning, he deceived our First Parents,
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and made them and all their posterity goe astray, Iohn 8.44. 1. Tim. 2.14. and by him are all wicked men drawne out of the way, and led captiue at his will, 2. Tim. 2.26.
and made them and all their posterity go astray, John 8.44. 1. Tim. 2.14. and by him Are all wicked men drawn out of the Way, and led captive At his will, 2. Tim. 2.26.
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Secondly, Antichrist is the next great deceiuer, who by his sorceries made all nations in the time of the Gospel goe astray, Eccles. 18.23. with his diuellish doctrine, and by wicked sorceries hee deceiued the Christian world.
Secondly, Antichrist is the next great deceiver, who by his sorceries made all Nations in the time of the Gospel go astray, Eccles. 18.23. with his devilish Doctrine, and by wicked sorceries he deceived the Christian world.
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Thirdly, a swarme of wicked ministers haue deceiued whole townes and countries, and made the sheepe goe astray,
Thirdly, a swarm of wicked Ministers have deceived Whole Towns and countries, and made the sheep go astray,
ord, dt n1 pp-f j n2 vhb vvn j-jn n2 cc n2, cc vvd dt n1 vvb av,
(28) doctrine (DIV2)
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euen their whole flocks in many places, some of them, because they take the fleece, and neuer feed the flock, Ezech. 34.2, &c. Iohn 10.12.
even their Whole flocks in many places, Some of them, Because they take the fleece, and never feed the flock, Ezekiel 34.2, etc. John 10.12.
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Some of them by preaching lies, and flattering the people with deuices of men, and say, Peace,
some of them by preaching lies, and flattering the people with devices of men, and say, Peace,
d pp-f pno32 p-acp vvg n2, cc vvg dt n1 p-acp n2 pp-f n2, cc vvi, n1,
(28) doctrine (DIV2)
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when there is no peace, Ierem. 23.17, 19, 20, 32.
when there is no peace, Jeremiah 23.17, 19, 20, 32.
c-crq pc-acp vbz dx n1, np1 crd, crd, crd, crd
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Fourthly, the world is a mischieuous deceiuer, and it deceiueth by euill example, and euill company,
Fourthly, the world is a mischievous deceiver, and it deceiveth by evil Exampl, and evil company,
ord, dt n1 vbz dt j n1, cc pn31 vvz p-acp j-jn n1, cc j-jn n1,
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and euill report raysed against the godly, and the good way, and the inticements of profits and pleasures,
and evil report raised against the godly, and the good Way, and the enticements of profits and pleasures,
cc j-jn n1 vvn p-acp dt j, cc dt j n1, cc dt n2 pp-f n2 cc n2,
(28) doctrine (DIV2)
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and vanities of all sorts, and honours, and the like.
and vanities of all sorts, and honours, and the like.
cc n2 pp-f d n2, cc n2, cc dt j.
(28) doctrine (DIV2)
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Fiftly, mans owne heart deceiueth him, yea the heart of man is deceitfull aboue all things, Ierem. 17.9.
Fifty, men own heart deceiveth him, yea the heart of man is deceitful above all things, Jeremiah 17.9.
ord, vvz d n1 vvz pno31, uh dt n1 pp-f n1 vbz j p-acp d n2, np1 crd.
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It will vse such carnall reasons, pretend such vaine excuses, intertaine such deceiuable hopes, and ioyne it selfe to such swarmes of temptations and lusts,
It will use such carnal Reasons, pretend such vain excuses, entertain such deceivable hope's, and join it self to such swarms of temptations and Lustiest,
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as it cannot auoid wandring, if there were no other deceiuers to goe withall: The way of our owne hearts is alwaies to goe out of the way.
as it cannot avoid wandering, if there were no other deceivers to go withal: The Way of our own hearts is always to go out of the Way.
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Sixtly, ignorance of the Scripture is a chiefe cause of erring and going astray, both in opinion and life, Math. 22.29. Seuenthly, the loue of some particular sinne, doth vtterly vndoe many a man, that will not bee warned of the deceitfulnes of sinne, Heb. 3.12.
Sixty, ignorance of the Scripture is a chief cause of erring and going astray, both in opinion and life, Math. 22.29. Seuenthly, the love of Some particular sin, does utterly undo many a man, that will not be warned of the deceitfulness of sin, Hebrew 3.12.
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(28) doctrine (DIV2)
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Thus couetousnes made many a man to erre from the faith, 1. Tim. 6.20.
Thus covetousness made many a man to err from the faith, 1. Tim. 6.20.
av n1 vvd d dt n1 pc-acp vvi p-acp dt n1, crd np1 crd.
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Eightthly, God himselfe in a fearefull kind of Iustice many times not only consents, but permits a very spirit of peruersnes and errour to seaze vp on some men, that refused to bee guided, or kept by God:
Eighthly, God himself in a fearful kind of justice many times not only consents, but permits a very Spirit of perverseness and error to seize up on Some men, that refused to be guided, or kept by God:
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so as they are giuen ouer to eternall perdition and destruction by reason of it. Fourthly, the signes of a lost sheep follow, and they are:
so as they Are given over to Eternal perdition and destruction by reason of it. Fourthly, the Signs of a lost sheep follow, and they Are:
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First, he that refuseth reproofe, is out of the way. Men that cannot abide to bee told of their faults, are not healed, Prou. 10.17. as hee is in the way of life, that keepeth instruction.
First, he that Refuseth reproof, is out of the Way. Men that cannot abide to be told of their Faults, Are not healed, Prou. 10.17. as he is in the Way of life, that Keepeth instruction.
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(28) doctrine (DIV2)
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Secondly, hee that liueth in any knowne sinne without repentance, is a lost sheep.
Secondly, he that lives in any known sin without Repentance, is a lost sheep.
ord, pns31 cst vvz p-acp d j-vvn n1 p-acp n1, vbz dt j-vvn n1.
(28) doctrine (DIV2)
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Thirdly, hee that fouleth with his feete, that which the good sheepe should eate or drink,
Thirdly, he that fouleth with his feet, that which the good sheep should eat or drink,
ord, pns31 cst vvz p-acp po31 n2, cst r-crq dt j n1 vmd vvi cc vvi,
(28) doctrine (DIV2)
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and hee that thrusts with the side, and pusheth the diseased with his hornes, is no good sheepe, Ezech. 34.17, 19, 21. They are so farre from feeding vpon the good Word and Ordinances of God, that by wicked reproaches they soule it as much as they can:
and he that thrusts with the side, and pusheth the diseased with his horns, is no good sheep, Ezekiel 34.17, 19, 21. They Are so Far from feeding upon the good Word and Ordinances of God, that by wicked Reproaches they soul it as much as they can:
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(28) doctrine (DIV2)
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and they, that if they finde a poore Christian that is diseased with some infirmities will push at him, to dis-hartē him vtterly frō a religious course, these are wicked beasts, they are no good sheepe.
and they, that if they find a poor Christian that is diseased with Some infirmities will push At him, to dis-harten him utterly from a religious course, these Are wicked beasts, they Are no good sheep.
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(28) doctrine (DIV2)
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Fourthly, he that liues without God and Christ, that can spend whole daies and nights without any communion with God,
Fourthly, he that lives without God and christ, that can spend Whole days and nights without any communion with God,
ord, pns31 cst vvz p-acp np1 cc np1, cst vmb vvi j-jn n2 cc n2 p-acp d n1 p-acp np1,
(28) doctrine (DIV2)
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yea that when hee is present before God, finds his hart continually carried with wandring distractions, that constantly draw him away from all inward attendance vpon God, Ephes. 2.12. Esay 29.13. hee erres in his heart, Psalme 95.10.
yea that when he is present before God, finds his heart continually carried with wandering distractions, that constantly draw him away from all inward attendance upon God, Ephesians 2.12. Isaiah 29.13. he erres in his heart, Psalm 95.10.
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(28) doctrine (DIV2)
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Fiftly, he that hath no other companions of his life, but swine and wilde beasts, that is, wicked men of all sorts, especially when it is ioyned with willing neglect and sh•••ing of the society of the godly, Psalme 5. 2. Cor. 6.
Fifty, he that hath no other Sodales of his life, but Swine and wild beasts, that is, wicked men of all sorts, especially when it is joined with willing neglect and sh•••ing of the society of the godly, Psalm 5. 2. Cor. 6.
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(28) doctrine (DIV2)
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Sixtly, he that tastes nothing but earthly things, and findes no sauour in spirituall things, it is a signe that hee is out of the pasture,
Sixty, he that tastes nothing but earthly things, and finds no savour in spiritual things, it is a Signen that he is out of the pasture,
ord, pns31 cst vvz pix cc-acp j n2, cc vvz dx n1 p-acp j n2, pn31 vbz dt n1 cst pns31 vbz av pp-f dt n1,
(28) doctrine (DIV2)
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and feedes in the wildernes, Rom. 8.1. Iohn 2.18.
and feeds in the Wilderness, Rom. 8.1. John 2.18.
cc vvz p-acp dt n1, np1 crd. np1 crd.
(28) doctrine (DIV2)
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Seuenthly, hee that when hee is told, hee is out of the way blesseth himselfe in his heart,
Seuenthly, he that when he is told, he is out of the Way Blesses himself in his heart,
crd, pns31 cst c-crq pns31 vbz vvn, pns31 vbz av pp-f dt n1 vvz px31 p-acp po31 n1,
(28) doctrine (DIV2)
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when it is plainely found, that hee openly wandereth, Psal. 36.1, 2. Deut. 29.19.
when it is plainly found, that he openly wandereth, Psalm 36.1, 2. Deuteronomy 29.19.
c-crq pn31 vbz av-j vvn, cst pns31 av-j vvz, np1 crd, crd np1 crd.
(28) doctrine (DIV2)
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Eightthly, he that liues in any of the grosse sins expresly mentioned in the Catalogue in Scripture, without repentance,
Eighthly, he that lives in any of the gross Sins expressly mentioned in the Catalogue in Scripture, without Repentance,
j, pns31 cst vvz p-acp d pp-f dt j n2 av-j vvn p-acp dt n1 p-acp n1, p-acp n1,
(28) doctrine (DIV2)
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as swearing, Cor. 3. adultery, couetousnes, drunkennes, rayling, extortion, 1. Cor. 6.9. or the knowne sinnes of deceit, Micah 6.10. Ninthly, he that doth his works of purpose to be seene of men, resting onely in the praises of men, not seeking the praise of God, Math. 6. Rom. 2.26. Tenthly, he that knowes not Gods waies, especially if he desire not knowledge, or intertain wilfull Obiections against the meanes of knowledge, Psalme 95.10. Eleuenthly, they that spend their zeal in meeting with other mens infirmities, neglecting sound reformation in themselues.
as swearing, Cor. 3. adultery, covetousness, Drunkenness, railing, extortion, 1. Cor. 6.9. or the known Sins of deceit, micah 6.10. Ninthly, he that does his works of purpose to be seen of men, resting only in the praises of men, not seeking the praise of God, Math. 6. Rom. 2.26. Tenthly, he that knows not God's ways, especially if he desire not knowledge, or entertain wilful Objections against the means of knowledge, Psalm 95.10. Eleventhly, they that spend their zeal in meeting with other men's infirmities, neglecting found Reformation in themselves.
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(28) doctrine (DIV2)
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It is the wisedome of the prudent to vnderstand his own waies, but to be a busibody in other mens matters, is erring,
It is the Wisdom of the prudent to understand his own ways, but to be a busibody in other men's matters, is erring,
pn31 vbz dt n1 pp-f dt j pc-acp vvi po31 d n2, cc-acp pc-acp vbi dt n1 p-acp j-jn ng2 n2, vbz vvg,
(28) doctrine (DIV2)
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and the folly onely of fooles, Pro. 14.8. Euery busibody is out of the way. The doctrines follow:
and the folly only of Fools, Pro 14.8. Every busibody is out of the Way. The doctrines follow:
cc dt n1 av-j pp-f n2, np1 crd. d n1 vbz av pp-f dt n1. dt n2 vvb:
(28) doctrine (DIV2)
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and so diuers things may bee obserued out of these words.
and so diverse things may be observed out of these words.
cc av j n2 vmb vbi vvn av pp-f d n2.
(28) doctrine (DIV2)
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Doct. 1. Euen godly men before their calling, were out of the way, as lost sheepe,Doct. 1. Eve godly men before their calling, were out of the Way, as lost sheep,
np1 crd np1 j n2 p-acp po32 n-vvg, vbdr av pp-f dt n1, c-acp j-vvn n1,
(28) doctrine (DIV2)
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as well as others, Ephes. 2.2. Tit. 3.3. Which should serue, First, to set out the riches of Gods free grace, as the only first cause of the happines and saluation of the Elect:
as well as Others, Ephesians 2.2. Tit. 3.3. Which should serve, First, to Set out the riches of God's free grace, as the only First cause of the happiness and salvation of the Elect:
c-acp av c-acp n2-jn, np1 crd. np1 crd. r-crq vmd vvi, ord, pc-acp vvi av dt n2 pp-f n2 j n1, c-acp dt av-j ord n1 pp-f dt n1 cc n1 pp-f dt j-vvn:
(28) doctrine (DIV2)
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Secondly, it should teach the godly diuers duties both toward God, other men, and themselues.
Secondly, it should teach the godly diverse duties both towards God, other men, and themselves.
ord, pn31 vmd vvi dt j j n2 av-d p-acp np1, j-jn n2, cc px32.
(28) doctrine (DIV2)
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As for God, they should liue to his praise, and spend their daies in magnifying his great compassions in their deliuerance, that deserued so ill at his hands.
As for God, they should live to his praise, and spend their days in magnifying his great compassions in their deliverance, that deserved so ill At his hands.
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(28) doctrine (DIV2)
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And withall, it should teach them to put all their trust in God, seeing they carry about them a nature that hath been apt to wandring,
And withal, it should teach them to put all their trust in God, seeing they carry about them a nature that hath been apt to wandering,
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(28) doctrine (DIV2)
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And for other men that are out of the way, they should pity them, and carry themselues with all meeknes and charity, remembring what themselues haue been, Tit. 3.1, 2, 3. And for themselues, they should bee the more humble and abased, hating all pride and conceitednes, and contempt of others.
And for other men that Are out of the Way, they should pity them, and carry themselves with all meekness and charity, remembering what themselves have been, Tit. 3.1, 2, 3. And for themselves, they should be the more humble and abased, hating all pride and conceitedness, and contempt of Others.
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(28) doctrine (DIV2)
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Doct. 2. A man may bee a sheep, and yet lost.Doct. 2. A man may be a sheep, and yet lost.
np1 crd dt n1 vmb vbi dt n1, cc av vvn.
(28) doctrine (DIV2)
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Not onely Dogs, Goats, Swine, Lions, &c. may bee out of the way, but euen sheep may wander, and bee clean lost:
Not only Dogs, Goats, Swine, Lions, etc. may be out of the Way, but even sheep may wander, and be clean lost:
xx av-j n2, n2, n1, n2, av vmb vbi av pp-f dt n1, cc-acp av-j n1 vmb vvi, cc vbi j vvn:
(28) doctrine (DIV2)
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men of harmlesse natures, and such as are profitable members of humane societies, and such as are of a gentle disposition,
men of harmless nature's, and such as Are profitable members of humane societies, and such as Are of a gentle disposition,
n2 pp-f j n2, cc d c-acp vbr j n2 pp-f j n2, cc d c-acp vbr pp-f dt j n1,
(28) doctrine (DIV2)
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and free from grosse offenses, yet may bee vtterly lost, and clean out of the way of happinesse;
and free from gross offenses, yet may be utterly lost, and clean out of the Way of happiness;
cc j p-acp j n2, av vmb vbi av-j vvn, cc av-j av pp-f dt n1 pp-f n1;
(28) doctrine (DIV2)
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and, if they return not by repentance, may perish for euer.
and, if they return not by Repentance, may perish for ever.
cc, cs pns32 vvb xx p-acp n1, vmb vvi p-acp av.
(28) doctrine (DIV2)
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And this is a point which should maruellously affect ciuil-honest men ▪ and moue them at length to see the weak vanity of their confidence, in their praises for ciuility of nature or life.
And this is a point which should marvellously affect civil-honest men ▪ and move them At length to see the weak vanity of their confidence, in their praises for civility of nature or life.
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(28) doctrine (DIV2)
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This is a doctrine very hardly entertained by this sort of men, and the rather, because they think they want nothing vnto the praise of a good life;
This is a Doctrine very hardly entertained by this sort of men, and the rather, Because they think they want nothing unto the praise of a good life;
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(28) doctrine (DIV2)
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neuer considering, that they are not religious, tho they bee ciuill;
never considering, that they Are not religious, though they be civil;
av vvg, cst pns32 vbr xx j, cs pns32 vbb j;
(28) doctrine (DIV2)
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and that they haue a world of inward impurities, though they are free from outward grosse vncleannesse of life;
and that they have a world of inward Impurities, though they Are free from outward gross uncleanness of life;
cc cst pns32 vhb dt n1 pp-f j n2, cs pns32 vbr j p-acp j j n1 pp-f n1;
(28) doctrine (DIV2)
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and that they neuer felt the ioies of the holy Ghost to approoue of them, though they haue been tickled with the praises of men;
and that they never felt the Joys of the holy Ghost to approve of them, though they have been tickled with the praises of men;
cc cst pns32 av-x vvd dt n2 pp-f dt j n1 pc-acp vvi pp-f pno32, cs pns32 vhb vbn vvn p-acp dt n2 pp-f n2;
(28) doctrine (DIV2)
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and that they haue not sought or desired the assurance of God's fauour, or a better life,
and that they have not sought or desired the assurance of God's favour, or a better life,
cc cst pns32 vhb xx vvn cc vvd dt n1 pp-f npg1 n1, cc dt jc n1,
(28) doctrine (DIV2)
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but spent their time in a still dream, without prouiding for what is most necessary;
but spent their time in a still dream, without providing for what is most necessary;
cc-acp vvd po32 n1 p-acp dt j n1, p-acp vvg p-acp r-crq vbz av-ds j;
(28) doctrine (DIV2)
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and that they neuer serue God, nor haue had any sociable fellowship with him in any of his Ordinances, in respect of the inward power of them.
and that they never serve God, nor have had any sociable fellowship with him in any of his Ordinances, in respect of the inward power of them.
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(28) doctrine (DIV2)
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Doct. 3. To break out from the means of Religion, and from the society of godly Christians, is the very way to vndo many a soule.Doct. 3. To break out from the means of Religion, and from the society of godly Christians, is the very Way to undo many a soul.
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(28) doctrine (DIV2)
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A sheep is lost when it is gotten from sheep, and is out of the pasture,
A sheep is lost when it is got from sheep, and is out of the pasture,
dt n1 vbz vvn c-crq pn31 vbz vvn p-acp n1, cc vbz av pp-f dt n1,
(28) doctrine (DIV2)
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and hath no discreet shepheard to take the care of it. Thus of the first part, that is, mans misery by nature.
and hath no discreet shepherd to take the care of it. Thus of the First part, that is, men misery by nature.
cc vhz dx j n1 pc-acp vvi dt n1 pp-f pn31. av pp-f dt ord n1, cst vbz, ng1 n1 p-acp n1.
(28) doctrine (DIV2)
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The means of recouery out of that misery, followeth;
The means of recovery out of that misery, follows;
dt n2 pp-f n1 av pp-f d n1, vvz;
(28) doctrine (DIV2)
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and that is noted in the word Returne. Where first may bee obserued, that wicked men may return.
and that is noted in the word Return. Where First may be observed, that wicked men may return.
cc d vbz vvn p-acp dt n1 vvb. c-crq ord vmb vbi vvn, cst j n2 vmb vvi.
(28) doctrine (DIV2)
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It is not impossible for men that haue spent a great part of their liues in sinne and vanity, at the length to be saued.
It is not impossible for men that have spent a great part of their lives in sin and vanity, At the length to be saved.
pn31 vbz xx j p-acp n2 cst vhb vvn dt j n1 pp-f po32 n2 p-acp n1 cc n1, p-acp dt n1 pc-acp vbi vvn.
(28) doctrine (DIV2)
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And it is the first part of a mans work that would return, to inform himself seriously of the arguments that may prooue, that he may be helped out of his misery.
And it is the First part of a men work that would return, to inform himself seriously of the Arguments that may prove, that he may be helped out of his misery.
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(28) doctrine (DIV2)
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The first thing a diseased man inquires after, is, whether his disease be curable or no.
The First thing a diseased man inquires After, is, whither his disease be curable or no.
dt ord n1 dt j-vvn n1 vvz a-acp, vbz, cs po31 n1 vbb j cc uh-dx.
(28) doctrine (DIV2)
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Now, there are diuers things that giue hope of curing and saluation, euen to men that are as yet clean out of the way; as,
Now, there Are diverse things that give hope of curing and salvation, even to men that Are as yet clean out of the Way; as,
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(28) doctrine (DIV2)
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First, the disposition of God towards sinners which appears, first, because he swears he desires not the death of a sinner, First, the disposition of God towards Sinners which appears, First, Because he swears he Desires not the death of a sinner,
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(28) doctrine (DIV2)
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but rather that he should return and liue, Ezech. 18.21. Secondly, he is patient, and hath been with thee all this while;
but rather that he should return and live, Ezekiel 18.21. Secondly, he is patient, and hath been with thee all this while;
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(28) doctrine (DIV2)
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and he is therefore patient, that men might repent, and be saued, Rom. 2.4. 2. Pet. 3.9.
and he is Therefore patient, that men might Repent, and be saved, Rom. 2.4. 2. Pet. 3.9.
cc pns31 vbz av j, cst n2 vmd vvi, cc vbi vvn, np1 crd. crd np1 crd.
(28) doctrine (DIV2)
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Thirdly, he hath declared himself to bee willing to forgiue all sinnes, but onely the sinne against the holy Ghost. One sin onely is vnpardonable:
Thirdly, he hath declared himself to be willing to forgive all Sins, but only the sin against the holy Ghost. One since only is unpardonable:
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(28) doctrine (DIV2)
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all other sinnes may be forgiuen. Secondly, the sufficiency of the sacrifice of Christ:
all other Sins may be forgiven. Secondly, the sufficiency of the sacrifice of christ:
d j-jn n2 vmb vbi vvn. ord, dt n1 pp-f dt n1 pp-f np1:
(28) doctrine (DIV2)
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He is the Lamb of God that taketh away the sinnes of the world, Iohn 1. Rom. 3.25.
He is the Lamb of God that Takes away the Sins of the world, John 1. Rom. 3.25.
pns31 vbz dt n1 pp-f np1 cst vvz av dt n2 pp-f dt n1, np1 crd np1 crd.
(28) doctrine (DIV2)
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Thirdly, the work of God's grace already shewed vnto them.
Thirdly, the work of God's grace already showed unto them.
ord, dt n1 pp-f npg1 n1 av vvd p-acp pno32.
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For, first, God hath placed them in the visible Church, where repentance and saluation may be had.
For, First, God hath placed them in the visible Church, where Repentance and salvation may be had.
p-acp, ord, np1 vhz vvn pno32 p-acp dt j n1, c-crq n1 cc n1 vmb vbi vhn.
(28) doctrine (DIV2)
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Secondly, he hath bestowed vpon them many temporall blessings, to allure them to seek to him for mercy.
Secondly, he hath bestowed upon them many temporal blessings, to allure them to seek to him for mercy.
ord, pns31 vhz vvn p-acp pno32 d j n2, pc-acp vvi pno32 pc-acp vvi p-acp pno31 p-acp n1.
(28) doctrine (DIV2)
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Thirdly, hee causeth the Gospell to be preached to all sorts of men without exception. And so grace is offred to them:
Thirdly, he Causes the Gospel to be preached to all sorts of men without exception. And so grace is offered to them:
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(28) doctrine (DIV2)
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and there is no other let, but their refusall of grace offred. Fourthly, the example of all sorts of sinners, that haue returned.
and there is no other let, but their refusal of grace offered. Fourthly, the Exampl of all sorts of Sinners, that have returned.
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(28) doctrine (DIV2)
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As great sinners as they, haue been receiued to mercy; and they are set out as examples to encourage other men to seek mercy;
As great Sinners as they, have been received to mercy; and they Are Set out as Examples to encourage other men to seek mercy;
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(28) doctrine (DIV2)
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as, Manasses, Mary Magdalene, Dauid, Peter, Paul, and others. Many among the Corinthians haue been notorious offenders, but were iustified and sanctified.
as, Manasses, Marry Magdalene, David, Peter, Paul, and Others. Many among the Corinthians have been notorious offenders, but were justified and sanctified.
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(28) doctrine (DIV2)
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The explication of the doctrine of returning, followes; where these things are to be considered of, &c.
The explication of the Doctrine of returning, follows; where these things Are to be considered of, etc.
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(28) doctrine (DIV2)
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First, the motiues to perswade men to return. Secondly, the persons that need returning. Thirdly, the time when men must return.
First, the motives to persuade men to return. Secondly, the Persons that need returning. Thirdly, the time when men must return.
ord, dt n2 pc-acp vvi n2 pc-acp vvi. ord, dt n2 cst vvb vvg. ord, dt n1 c-crq n2 vmb vvi.
(28) doctrine (DIV2)
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Fourthly, the false waies men must auoid in returning. Fiftly, what a number of lost sheep doo vsually return.
Fourthly, the false ways men must avoid in returning. Fifty, what a number of lost sheep do usually return.
ord, dt j n2 n2 vmb vvi p-acp vvg. ord, r-crq dt n1 pp-f j-vvn n1 vdb av-j vvi.
(28) doctrine (DIV2)
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Sixtly, the aggrauations against certain persons for not returning. Seuenthly, the means of returning. Eightthly, the manner how we must return;
Sixty, the aggravations against certain Persons for not returning. Seuenthly, the means of returning. Eighthly, the manner how we must return;
ord, dt n2 p-acp j n2 c-acp xx vvg. crd, dt n2 pp-f vvg. j, dt n1 c-crq pns12 vmb vvi;
(28) doctrine (DIV2)
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or, the rules to be obserued in returning. Ninthly, the signes of a lost sheep returned. Lastly, the lets of returning. For the first.
or, the rules to be observed in returning. Ninthly, the Signs of a lost sheep returned. Lastly, the lets of returning. For the First.
cc, dt n2 pc-acp vbi vvn p-acp vvg. ord, dt n2 pp-f dt j-vvn n1 vvd. ord, dt n2 pp-f vvg. p-acp dt ord.
(28) doctrine (DIV2)
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I mean not to insist vpon all sorts of motiues, but to follow the word Return, as it is vsed in Scripture, I mean not to insist upon all sorts of motives, but to follow the word Return, as it is used in Scripture,
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(28) doctrine (DIV2)
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and take a few of the fittest motiues, as it is vsed in this place. And so, diuers things should make a man to return; as,
and take a few of the Fittest motives, as it is used in this place. And so, diverse things should make a man to return; as,
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First, the consideration of God's maruellous goodnes, and amiablenesse of nature to all such as turn vnto him:
First, the consideration of God's marvelous Goodness, and amiableness of nature to all such as turn unto him:
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he is wonderfull gracious to them, and mercifull, and will repent him of the euill, Ioel 2.12, 13. Ier. 31.19, 20. The parable of the lost sheep shewes this fully.
he is wonderful gracious to them, and merciful, and will Repent him of the evil, Joel 2.12, 13. Jeremiah 31.19, 20. The parable of the lost sheep shows this Fully.
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Secondly, the great danger that men are in, if they return not. GOD is angry with the wicked euery day, Psalm 7.12.
Secondly, the great danger that men Are in, if they return not. GOD is angry with the wicked every day, Psalm 7.12.
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And his fury may break forth suddenly vpon them like fire, Ier. 4.4.
And his fury may break forth suddenly upon them like fire, Jeremiah 4.4.
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For, the words of his seruants will certainely take hold vpon them, Zach. 1.4, 6. and iniquity will be their ruine, Ezech. 18. verse 30. Except they repent, they must perish Luke 13.5.
For, the words of his Servants will Certainly take hold upon them, Zach 1.4, 6. and iniquity will be their ruin, Ezekiel 18. verse 30. Except they Repent, they must perish Lycia 13.5.
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And therefore if wee warne men of their sinnes, and they will not returne, wee are deliuered,
And Therefore if we warn men of their Sins, and they will not return, we Are Delivered,
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and their blood will bee vpon themselues, Ezech. 3.19.
and their blood will be upon themselves, Ezekiel 3.19.
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Thirdly, if a man consider but the happines of such as doe returne, GOD will forgiue them all their sinnes, he will aboundantly prouide for them, Esay 55.7.
Thirdly, if a man Consider but the happiness of such as do return, GOD will forgive them all their Sins, he will abundantly provide for them, Isaiah 55.7.
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If they returne, they shall liue and not die, Ezech. 18.23. and 33.11. and euerlasting ioy shall bee vpon their heads, and sorrow and mourning shall flee away, Esay 51.11. and in this verse the Apostle shewes their happines.
If they return, they shall live and not die, Ezekiel 18.23. and 33.11. and everlasting joy shall be upon their Heads, and sorrow and mourning shall flee away, Isaiah 51.11. and in this verse the Apostle shows their happiness.
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For they shall alwaies liue vnder Iesus Christ, as the Shepheard and Bishop of their soules.
For they shall always live under Iesus christ, as the Shepherd and Bishop of their Souls.
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For these and many other reasons, it is the onely wise course to returne, Luke 1.16.
For these and many other Reasons, it is the only wise course to return, Lycia 1.16.
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And there is not one wise man amongst all them that returne not, Iob 17. And thus of the motiues.
And there is not one wise man among all them that return not, Job 17. And thus of the motives.
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The second point is, the persons that need returning. The second point is, the Persons that need returning.
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It is certain, that those that liue out of the visible Church, or in false churches, neede returning:
It is certain, that those that live out of the visible Church, or in false Churches, need returning:
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As Pagans, Turks, Iewes, Papists, Schismaticks, and all Hereticks: Yea Iuda and Hierusalem neede repentance, Ierem. 4.4.
As Pagans, Turks, Iewes, Papists, Schismatics, and all Heretics: Yea Iuda and Jerusalem need Repentance, Jeremiah 4.4.
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and 26.2, 3. Men that liue in the visible Church, and are baptized, need to returne,
and 26.2, 3. Men that live in the visible Church, and Are baptised, need to return,
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or else they wil perish, Luke 13.5. Iohn 3.3. The third point is, the time of returning:
or Else they will perish, Lycia 13.5. John 3.3. The third point is, the time of returning:
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and in short, the best time to returne, is the present time, while it is yet called to day,
and in short, the best time to return, is the present time, while it is yet called to day,
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while wee haue the meanes of returning, when God cals vpon vs by the ministry of his seruants, especially when hee knocks at the dore of our hearts,
while we have the means of returning, when God calls upon us by the Ministry of his Servants, especially when he knocks At the door of our hearts,
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and laies the axe to the roote of the tree, it is wonderfull dangerous to defer repentance:
and lays the axe to the root of the tree, it is wonderful dangerous to defer Repentance:
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for euen the longer thou liuest in sinne, the more hard will thy heart bee, Heb. 3.13. and the meanes of grace, euen the Kingdome of God may be taken away:
for even the longer thou Livest in sin, the more hard will thy heart be, Hebrew 3.13. and the means of grace, even the Kingdom of God may be taken away:
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or God may cut thee downe euen by sudden death, or may cast thee into a reprobate sence,
or God may Cut thee down even by sudden death, or may cast thee into a Reprobate sense,
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and giue thee vp to a heart that cannot repent, Rom. 2.4, 5. The fourth point is, the false waies to bee auoidid in returning, and these are,
and give thee up to a heart that cannot Repent, Rom. 2.4, 5. The fourth point is, the false ways to be avoided in returning, and these Are,
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First, to returne with despaire, or to goe back without the guide faith in Gods mercy,
First, to return with despair, or to go back without the guide faith in God's mercy,
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or to goe the way that despair leads. In this way Cain and Iudas perished. Secondly, to returne fainedly, and not with a mans whole heart;
or to go the Way that despair leads. In this Way Cain and Iudas perished. Secondly, to return fainedly, and not with a men Whole heart;
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to make a shew of returning, when men doe not returne indeed, Ierem. 3.10.
to make a show of returning, when men do not return indeed, Jeremiah 3.10.
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Thirdly, to returne but part of the way, and to repent by halues, as Ahab, and Herod did.
Thirdly, to return but part of the Way, and to Repent by halves, as Ahab, and Herod did.
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Fourthly, to returne, when it is too late, euen when the dore is shut: to repent, when it is too late, Iob 27.9. The fift point is, the aggrauations, that lye against diuers persons about their not returning.
Fourthly, to return, when it is too late, even when the door is shut: to Repent, when it is too late, Job 27.9. The fift point is, the aggravations, that lie against diverse Persons about their not returning.
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For if it be euill in it selfe for any, not to returne:
For if it be evil in it self for any, not to return:
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then how fearefull is their case? First, that are proud of their skill in going out of the way;
then how fearful is their case? First, that Are proud of their skill in going out of the Way;
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that are wise to doe euill, Ierem. 4.22.
that Are wise to do evil, Jeremiah 4.22.
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Secondly, that are deepely reuolted, that is, that are such as liue in horrible and fearefull sinnes, Esay 31.6.
Secondly, that Are deeply revolted, that is, that Are such as live in horrible and fearful Sins, Isaiah 31.6.
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Thirdly, that will not returne, though their transgressions bee vpon them, and they pine away in them, Ezech. 33.10.
Thirdly, that will not return, though their transgressions be upon them, and they pine away in them, Ezekiel 33.10.
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They will not giue ouer, though they haue no peace, and are daily buffeted for their euill doing,
They will not give over, though they have no peace, and Are daily buffeted for their evil doing,
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and their consciences beare the shame and trouble of their offending.
and their Consciences bear the shame and trouble of their offending.
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Fourthly, that will not returne, though the seruants of God openly testify against them, Neh. 9.29. 2. King. 17.13, 14. Fiftly, that will not returne,
Fourthly, that will not return, though the Servants of God openly testify against them, Neh 9.29. 2. King. 17.13, 14. Fifty, that will not return,
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importing, there can bee no returning to GOD, vnlesse men cast their courses into a frame of reformation, Hosh. 5.4. Men must amend their doings and their works, Ierem. 35.15.
importing, there can be no returning to GOD, unless men cast their courses into a frame of Reformation, Hush 5.4. Men must amend their doings and their works, Jeremiah 35.15.
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though the hand of God bee vpon them, euen to consume them, Ierem. 5.3. Sixtly, that are turned back by a perpetuall backsliding, Ierem. 8.4. that hold fast their sinnes, and refuse to returne, Ierem. 8.5. The sixt point may bee this, viz. what number of lost sheepe doe vsually returne, not all that goe astray:
though the hand of God be upon them, even to consume them, Jeremiah 5.3. Sixty, that Are turned back by a perpetual backsliding, Jeremiah 8.4. that hold fast their Sins, and refuse to return, Jeremiah 8.5. The sixt point may be this, viz. what number of lost sheep do usually return, not all that go astray:
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Our Sauiour tels vs of a parable of one lost sheepe returning:
Our Saviour tells us of a parable of one lost sheep returning:
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and the Prophet Ieremie tels vs of one of a Tribe, and two of a Tribe, Ierem. 3.14. Multitudes of men perish, and neuer returne.
and the Prophet Ieremie tells us of one of a Tribe, and two of a Tribe, Jeremiah 3.14. Multitudes of men perish, and never return.
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The seuenth point is the meanes, or cause of our returning, and these are either Principall, or Instrumentall: The Seventh point is the means, or cause of our returning, and these Are either Principal, or Instrumental:
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The principall causes are GOD, and Christ that good Shepheard:
The principal Causes Are GOD, and christ that good Shepherd:
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It is God, that turneth back the captiuity of his people, Psal. 14. vlt. and three times in one Psalme the people pray God to turne them againe Psalme 80.3, 7, 19. This is Ephraims sute, Turne thou mee, O Lord,
It is God, that turns back the captivity of his people, Psalm 14. Ult. and three times in one Psalm the people pray God to turn them again Psalm 80.3, 7, 19. This is Ephraim's suit, Turn thou me, Oh Lord,
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and I shall bee turned, Ierem 31.18. So the Church saith, Lamen. 5.21.
and I shall be turned, Jeremiah 31.18. So the Church Says, Lamen. 5.21.
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And Christ is that good Shepheard, that seekes that which is lost, yea laieth downe his life for his sheep, Iohn 10. The instrumentall causes of returning, are either externall or internall.
And christ is that good Shepherd, that seeks that which is lost, yea Layeth down his life for his sheep, John 10. The instrumental Causes of returning, Are either external or internal.
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The externall meanes of returning, is the Word preached, and so both the reproofes of Gods seruants testifying against the wicked, to make them turne from their sinnes, Nehem. 9.26, 29. as also the promises of the Gospel, by which the sinner in the name of Christ, is as it were wooed and intreated to returne with assurance of saluation. The internall meanes, is Faith:
The external means of returning, is the Word preached, and so both the reproofs of God's Servants testifying against the wicked, to make them turn from their Sins, Nehemiah 9.26, 29. as also the promises of the Gospel, by which the sinner in the name of christ, is as it were wooed and entreated to return with assurance of salvation. The internal means, is Faith:
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For that is it, which turns a man cleane about, and causeth him to set his face vpon God,
For that is it, which turns a man clean about, and Causes him to Set his face upon God,
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and Iesus Christ, and to leaue all his old courses, and by-waies, Acts 15.9. The eightth point is, the manner how wee must returne:
and Iesus christ, and to leave all his old courses, and byways, Acts 15.9. The eightth point is, the manner how we must return:
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and so wee shall finde in Scripture diuers things vrged vpon vs.
and so we shall find in Scripture diverse things urged upon us
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First, that we, in returning make a thorow search & triall of our waies, to finde out distinctly in what particulars wee haue gone astray, Lamen. 3.40. they must remember and bethink themselues and turne, Psalme 23.28.
First, that we, in returning make a thorough search & trial of our ways, to find out distinctly in what particulars we have gone astray, Lamen. 3.40. they must Remember and bethink themselves and turn, Psalm 23.28.
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Secondly, wee must with true sorrow bewaile our former wandrings, and iudge our selues for them;
Secondly, we must with true sorrow bewail our former wanderings, and judge our selves for them;
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going and reioycing, wee must goe with our faces toward Zion, Ierem. 51.4, 5. Hosh. 14.2, 3. 2. Chron. 6.24, 37. Ierem. 3.13. Ioel 2.12.
going and rejoicing, we must go with our faces towards Zion, Jeremiah 51.4, 5. Hush 14.2, 3. 2. Chronicles 6.24, 37. Jeremiah 3.13. Joel 2.12.
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Thirdly, wee must order our waies to a generall reformation. The Prophet complaines, that they would not frame their doings to turne to the Lord:
Thirdly, we must order our ways to a general Reformation. The Prophet complains, that they would not frame their doings to turn to the Lord:
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Fourthly, wee must returne in sincerity, and that hath diuers things considerable: for, 1. Wee must returne with our whole hearts, not fainedly, Ierem. 3.7. 2. Chro. 6.38. our very faces must bee turned from so much as looking after our abominations, Ezech. 14.6. 2. Wee must returne from our owne euill waies, euery man from his way:
Fourthly, we must return in sincerity, and that hath diverse things considerable: for, 1. we must return with our Whole hearts, not fainedly, Jeremiah 3.7. 2. Chro 6.38. our very faces must be turned from so much as looking After our abominations, Ezekiel 14.6. 2. we must return from our own evil ways, every man from his Way:
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(28) doctrine (DIV2)
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note it, from his way, that is, from those courses, in which he hath specially offended, Iames 3.8. Esay 55.7. the wicked must forsake his way.
note it, from his Way, that is, from those courses, in which he hath specially offended, James 3.8. Isaiah 55.7. the wicked must forsake his Way.
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(28) doctrine (DIV2)
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3. Wee must forsake not onely outward sins, but inward sinnes also: we must reforme the wandring of our hearts, as well as our liues:
3. we must forsake not only outward Sins, but inward Sins also: we must reform the wandering of our hearts, as well as our lives:
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(28) doctrine (DIV2)
3718
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the vnrighteous must forsake his very thoughts, Esay 55.7. and put downe the very Idols of his heart, Ezech. 14.7. 4. We must turne from all our transgressions:
the unrighteous must forsake his very thoughts, Isaiah 55.7. and put down the very Idols of his heart, Ezekiel 14.7. 4. We must turn from all our transgressions:
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(28) doctrine (DIV2)
3718
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It is not enough to forsake sinne, as some outward, or inward sinnes: but wee must forsake all sorts of sinnes, Ezech. 18.30. 5. Wee must returne with resolution neuer to start back:
It is not enough to forsake sin, as Some outward, or inward Sins: but we must forsake all sorts of Sins, Ezekiel 18.30. 5. we must return with resolution never to start back:
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(28) doctrine (DIV2)
3719
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wee must not bee like a deceitfull bow, Hos. 7.16. Fiftly, wee must so returne, as wee must consecrate our selues to God, to waite vpon him continually, Hos. 12.6. and to serue the true and liuing God, 1. Thes. 1.9. and to doe works meete for repentance, Acts 26.20. The ninth point is, the signes of returning, or how wee may try whether we bee effectually returned;
we must not be like a deceitful bow, Hos. 7.16. Fifty, we must so return, as we must consecrate our selves to God, to wait upon him continually, Hos. 12.6. and to serve the true and living God, 1. Thebes 1.9. and to do works meet for Repentance, Acts 26.20. The ninth point is, the Signs of returning, or how we may try whither we be effectually returned;
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(28) doctrine (DIV2)
3720
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and that may bee partly gathered by some of the points before, and partly, by some other things may bee added:
and that may be partly gathered by Some of the points before, and partly, by Some other things may be added:
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(28) doctrine (DIV2)
3722
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Hee that is truly turned, may know it, First, by the cause of his returning. It was somewhat aboue his owne power or disposition.
He that is truly turned, may know it, First, by the cause of his returning. It was somewhat above his own power or disposition.
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(28) doctrine (DIV2)
3722
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It was God, that turned him by his Word: neither did he turn out of despaire, as Iudas did:
It was God, that turned him by his Word: neither did he turn out of despair, as Iudas did:
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(28) doctrine (DIV2)
3723
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but faith in God, and perswasion of Gods goodnes in Christ, made him returne: Hee feares God, and his goodnes.
but faith in God, and persuasion of God's Goodness in christ, made him return: He fears God, and his Goodness.
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(28) doctrine (DIV2)
3723
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Secondly, by the manner of his returning:
Secondly, by the manner of his returning:
ord, p-acp dt n1 pp-f po31 vvg:
(28) doctrine (DIV2)
3724
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For if he returne in the manner before mentioned, he needes not doubt the truth of his repentance:
For if he return in the manner before mentioned, he needs not doubt the truth of his Repentance:
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(28) doctrine (DIV2)
3724
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especially if he bee sure to haue no hypocriticall or carnall endes of his reformation,
especially if he be sure to have no hypocritical or carnal ends of his Reformation,
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(28) doctrine (DIV2)
3724
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and that hee doe desire to returne from all his transgressions, making conscience of the least commandement of God, aswell as the greatest,
and that he do desire to return from all his transgressions, making conscience of the least Commandment of God, aswell as the greatest,
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(28) doctrine (DIV2)
3724
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and of secret sinnes, as well as open, and of the euill that cleaues to his best works, Esay 1.16.
and of secret Sins, as well as open, and of the evil that cleaves to his best works, Isaiah 1.16.
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(28) doctrine (DIV2)
3724
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Thirdly, by the fruits of repentance, or returning; and so hee may comfort himselfe,
Thirdly, by the fruits of Repentance, or returning; and so he may Comfort himself,
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(28) doctrine (DIV2)
3725
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and therefore will Christ much more cast off and refuse all such seruants of the diuell,
and Therefore will christ much more cast off and refuse all such Servants of the Devil,
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(28) doctrine (DIV2)
3803
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1. If hee esteeme Christs pasture aboue all worldly things, finding the sweetest sauour in the Word, of all things in this life, Psal. 19. and 119. 2. Cor. 2.
1. If he esteem Christ pasture above all worldly things, finding the Sweetest savour in the Word, of all things in this life, Psalm 19. and 119. 2. Cor. 2.
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(28) doctrine (DIV2)
3726
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2. If hee haue a minde to know God, that he finde, that out of habituall disposition hee haue an ernest desire to know God,
2. If he have a mind to know God, that he find, that out of habitual disposition he have an earnest desire to know God,
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(28) doctrine (DIV2)
3727
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and to bee knowne of him, Ier. 24.7. he will follow on to know the Lord.
and to be known of him, Jeremiah 24.7. he will follow on to know the Lord.
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(28) doctrine (DIV2)
3727
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3. If hee doe distinguish betweene the precious, and the vile, Ierem. 15.19. and discerne betweene the righteous and the wicked, betweene him that serueth God, and him that serueth him not, Mal. 3.18. esteeming godly men to bee the onely wise men, Luke 1.17. 4. If hee bee carefull to put iniquity far from his Tabernacle:
3. If he do distinguish between the precious, and the vile, Jeremiah 15.19. and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not, Malachi 3.18. esteeming godly men to be the only wise men, Lycia 1.17. 4. If he be careful to put iniquity Far from his Tabernacle:
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(28) doctrine (DIV2)
3728
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If hee be carefull to reforme his house, and cannot abide to dwell where sinne dwells vnreformed, Iob 22.23.
If he be careful to reform his house, and cannot abide to dwell where sin dwells unreformed, Job 22.23.
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(28) doctrine (DIV2)
3729
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5 If he become as a little childe for humility, and trust vpon God for all things necessary,
5 If he become as a little child for humility, and trust upon God for all things necessary,
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(28) doctrine (DIV2)
3730
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as the little childe trusts vpon his father for diet, clothes, inheritance, preferment, &c. without any doubting or carking care.
as the little child trusts upon his father for diet, clothes, inheritance, preferment, etc. without any doubting or carking care.
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(28) doctrine (DIV2)
3730
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6. If hee bee earnest with God to heale his nature, and to perfect his work, Esay 19.22. Ierem. 31.18, 19. He praies, and that earnestly for the mending of his disposition to wander.
6. If he be earnest with God to heal his nature, and to perfect his work, Isaiah 19.22. Jeremiah 31.18, 19. He prays, and that earnestly for the mending of his disposition to wander.
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(28) doctrine (DIV2)
3731
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7. If hee bee profitable according to his bignesse and pasture, if hee bee full of mercy and good fruit,
7. If he be profitable according to his bigness and pasture, if he be full of mercy and good fruit,
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(28) doctrine (DIV2)
3732
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if hee be zealous of good works.
if he be zealous of good works.
cs pns31 vbb j pp-f j n2.
(28) doctrine (DIV2)
3732
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These bee things meet for repentance, that is, things that bee of equall weight with it in the scales:
These be things meet for Repentance, that is, things that be of equal weight with it in the scales:
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(28) doctrine (DIV2)
3733
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they, each of them, weigh iust as much as repentance.
they, each of them, weigh just as much as Repentance.
pns32, d pp-f pno32, vvb j p-acp d c-acp n1.
(28) doctrine (DIV2)
3733
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The last point is, what should be the reason, that men haue so little minde to returne:
The last point is, what should be the reason, that men have so little mind to return:
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(28) doctrine (DIV2)
3734
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They will not be driuen home againe, though they know that they liue sinfully, and heare of Gods wrath,
They will not be driven home again, though they know that they live sinfully, and hear of God's wrath,
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(28) doctrine (DIV2)
3734
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and discerne vanity in all their pleasures, and that sinne hath vsually proued it selfe to be a lie,
and discern vanity in all their pleasures, and that sin hath usually proved it self to be a lie,
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(28) doctrine (DIV2)
3734
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and that they are in danger of strange punishments, and of eternall torment.
and that they Are in danger of strange punishments, and of Eternal torment.
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(28) doctrine (DIV2)
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What (I say) should be the lets of returning, or rather the causes, that they mind not to returne? Answer. The causes are: What (I say) should be the lets of returning, or rather the Causes, that they mind not to return? Answer. The Causes Are:
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(28) doctrine (DIV2)
3734
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First, the diuell is the cause, hee hath blinded their eies, and works effectually in them,
First, the Devil is the cause, he hath blinded their eyes, and works effectually in them,
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(28) doctrine (DIV2)
3736
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and leads them wandring, and captiue at his will, 2. Cor. 4.3. Eph. 2.2. 2. Tim. 2.26.
and leads them wandering, and captive At his will, 2. Cor. 4.3. Ephesians 2.2. 2. Tim. 2.26.
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(28) doctrine (DIV2)
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Secōdly, impotency of cōsideration is the cause they neither can, nor doe think of the arguments should make them to returne, or moue them:
Secōdly, impotency of consideration is the cause they neither can, nor do think of the Arguments should make them to return, or move them:
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(28) doctrine (DIV2)
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they cannot spend an houre in the consultations vpon it, whether they doe well, not to returne.
they cannot spend an hour in the Consultations upon it, whither they do well, not to return.
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(28) doctrine (DIV2)
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Thirdly, ignorance of the glory of Religion, and the Kingdom of Iesus Christ, Col. 1.26. there is a vaile vpon their hearts, 2. Cor. 3.
Thirdly, ignorance of the glory of Religion, and the Kingdom of Iesus christ, Col. 1.26. there is a veil upon their hearts, 2. Cor. 3.
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(28) doctrine (DIV2)
3738
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Fourthly, opinion that it is a dishonour and shame to returne:
Fourthly, opinion that it is a dishonour and shame to return:
ord, n1 cst pn31 vbz dt n1 cc n1 pc-acp vvi:
(28) doctrine (DIV2)
3739
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this makes diuers continue in erronious and humorous conceits, or in fantasticall conformity to the wicked:
this makes diverse continue in erroneous and humorous conceits, or in fantastical conformity to the wicked:
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(28) doctrine (DIV2)
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yea in the very excuses of sinning, because they feare they shall be vilified, laughed at, and censured for it.
yea in the very excuses of sinning, Because they Fear they shall be vilified, laughed At, and censured for it.
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(28) doctrine (DIV2)
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Fiftly, expectation to haue their particular courses to be proued to bee sinnes.
Fifty, expectation to have their particular courses to be proved to be Sins.
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(28) doctrine (DIV2)
3740
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Thus doe almost all men in their times persist in their sinnes, vnder the couerture of this question, Who can proue them to be sinners? Thus scapes vsury, excesse, & vanity of apparell;
Thus do almost all men in their times persist in their Sins, under the coverture of this question, Who can prove them to be Sinners? Thus escapes Usury, excess, & vanity of apparel;
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(28) doctrine (DIV2)
3740
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excesse likewise in drinking of healths, til the wine inflame them, swearing prophanation of the Sabbath, &c. being willingly ignorant of this, that God hath condemned sinne in the generall in Scripture,
excess likewise in drinking of healths, till the wine inflame them, swearing profanation of the Sabbath, etc. being willingly ignorant of this, that God hath condemned sin in the general in Scripture,
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(28) doctrine (DIV2)
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and laies it to men to looke vnto it, that they fall not into his hands for transgressing;
and lays it to men to look unto it, that they fallen not into his hands for transgressing;
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(28) doctrine (DIV2)
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and if they doubt, they must be ruled by their teachers. Sixtly, forgetfulnes of their latter end:
and if they doubt, they must be ruled by their Teachers. Sixty, forgetfulness of their latter end:
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(28) doctrine (DIV2)
3740
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Therefore is their iniquity in their skirts still, because they remember not their last end:
Therefore is their iniquity in their skirts still, Because they Remember not their last end:
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(28) doctrine (DIV2)
3741
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for both the terror of that day, and the shortnes of their life, and the iudgements they would meet with of those things,
for both the terror of that day, and the shortness of their life, and the Judgments they would meet with of those things,
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(28) doctrine (DIV2)
3741
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if they were to dye, would fright them out of those courses.
if they were to die, would fright them out of those courses.
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(28) doctrine (DIV2)
3741
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But they will not apply their hearts to wisdome, because they cannot remember their daies, Lament. 1.9. Psal. 90.12. Seuenthly, euill teachers are a great hindrance:
But they will not apply their hearts to Wisdom, Because they cannot Remember their days, Lament. 1.9. Psalm 90.12. Seuenthly, evil Teachers Are a great hindrance:
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(28) doctrine (DIV2)
3741
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For they strengthen the hands of the wicked, and by preaching peace, perswade them they are in no danger, Ierem. 23.14. Ezech. 13.22.
For they strengthen the hands of the wicked, and by preaching peace, persuade them they Are in no danger, Jeremiah 23.14. Ezekiel 13.22.
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(28) doctrine (DIV2)
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Eightthly, in some there is a very spirit of fornication in the midst of them, they are so excessiuely delighted with an influence after the courses they take, that no arguments can enter into their hearts,
Eighthly, in Some there is a very Spirit of fornication in the midst of them, they Are so excessively delighted with an influence After the courses they take, that no Arguments can enter into their hearts,
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(28) doctrine (DIV2)
3743
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though they haue neuer so good meanes vsed, Hosh. 5.4. Ninthly, there is in some men a senslesse spirit, a fat heart, a reprobate minde,
though they have never so good means used, Hush 5.4. Ninthly, there is in Some men a senseless Spirit, a fat heart, a Reprobate mind,
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(28) doctrine (DIV2)
3743
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so as the things they doe see, yet they cannot lay them to their hearts, nor bee stirred by them;
so as the things they do see, yet they cannot lay them to their hearts, nor be stirred by them;
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(28) doctrine (DIV2)
3744
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and so for the most part they see little or nothing at all, but are vtterly vnteacheable:
and so for the most part they see little or nothing At all, but Are utterly unteachable:
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and they are not cattell, but men, Ezech. 34. vlt. yet not all men, but God's Elect,
and they Are not cattle, but men, Ezekiel 34. Ult. yet not all men, but God's Elect,
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There are of these sorts of men almost in all assemblies and conditions of Christians, where they haue had the meanes with much power, Esay 6.10. Acts 28.27.
There Are of these sorts of men almost in all assemblies and conditions of Christians, where they have had the means with much power, Isaiah 6.10. Acts 28.27.
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Tenthly, there is in some a peruerse spirit, wilfully to reiect the Word of GOD,
Tenthly, there is in Some a perverse Spirit, wilfully to reject the Word of GOD,
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and all good counsell, though they know they are not right, and so follow vanity and become vaine, 2. King. 17.14, 15. and by following foolish vanities, forsake their owne mercies.
and all good counsel, though they know they Are not right, and so follow vanity and become vain, 2. King. 17.14, 15. and by following foolish vanities, forsake their own Mercies.
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Eleuenthly, the custome of the world hath ouercome many, and that makes their hearts dead and senslesse, and carelesse of returning:
Eleventhly, the custom of the world hath overcome many, and that makes their hearts dead and senseless, and careless of returning:
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(28) doctrine (DIV2)
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the examples of the most, and of the wise men, and great ones of the world, hath confirmed them in their wandrings, Ephes. 2.1, 2. Twelfthly, despaire is the cause in some, they say there is no hope, Ierem. 18.12.
the Examples of the most, and of the wise men, and great ones of the world, hath confirmed them in their wanderings, Ephesians 2.1, 2. Twelfthly, despair is the cause in Some, they say there is no hope, Jeremiah 18.12.
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Vse. The vse of all should bee especially, to awaken the carelesse, and to perswade men, all shifts and excuses laid apart, to set their hearts vpon this work of repentance, and returning:Use. The use of all should be especially, to awaken the careless, and to persuade men, all shifts and excuses laid apart, to Set their hearts upon this work of Repentance, and returning:
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men should not be like horses or mules, but receiue instruction, and turne vnto the Lord:
men should not be like Horses or mules, but receive instruction, and turn unto the Lord:
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else iniquity will be their ruine: If they repent not, they must perish:
Else iniquity will be their ruin: If they Repent not, they must perish:
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and they doe nothing by their delaies, but heape vp wrath against the day of wrath. They liue foolishly:
and they do nothing by their delays, but heap up wrath against the day of wrath. They live foolishly:
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for while they reiect God's Word, what wisdom can be in them? and they must die miserably.
for while they reject God's Word, what Wisdom can be in them? and they must die miserably.
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Are they not as the clay in the hands of the potter, and will they still prouoke God to his face? Yea if they frustrate the power of all the meanes they enioy,
are they not as the clay in the hands of the potter, and will they still provoke God to his face? Yea if they frustrate the power of all the means they enjoy,
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so as it may not bee of effect to turne them:
so as it may not be of Effect to turn them:
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it shall bee easier for Sodom and Gomorrah in the day of iudgement, then for them:
it shall be Easier for Sodom and Gomorrah in the day of judgement, then for them:
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yea the very dust of their feete, whose ministery they haue despised, will rise vp in iudgement against them. Vnto the Shepheard. ]
yea the very dust of their feet, whose Ministry they have despised, will rise up in judgement against them. Unto the Shepherd. ]
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The happines of the penitent consisteth in this, that they liue euer after vnder a Shepheard and Bishop for their soules.
The happiness of the penitent Consisteth in this, that they live ever After under a Shepherd and Bishop for their Souls.
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First then, they haue a shepheard to tend them. Heer diuers things are to be inquired.
First then, they have a shepherd to tend them. Her diverse things Are to be inquired.
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(28) doctrine (DIV2)
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First, who this Shepheard is, seeing the Text mentions him not expresly. The Prophet Ezechiel saith, It is God's seruant Dauid, Ezech. 34.23. and in Heb. 13.20. the Lord Iesus, raised from the dead, is said to bee the great Shepheard of the sheep;
First, who this Shepherd is, seeing the Text mentions him not expressly. The Prophet Ezechiel Says, It is God's servant David, Ezekiel 34.23. and in Hebrew 13.20. the Lord Iesus, raised from the dead, is said to be the great Shepherd of the sheep;
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who is therefore called Dauid, because hee came out of the loins of Dauid. Secondly, who the sheep are:
who is Therefore called David, Because he Come out of the loins of David. Secondly, who the sheep Are:
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euen those his Father gaue him, Iohn 10.29. and those chiefly when they are returned, as the coherence shewes.
even those his Father gave him, John 10.29. and those chiefly when they Are returned, as the coherence shows.
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(28) doctrine (DIV2)
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Thirdly, the attributes giuen to this Shepheard in other Scriptures. Heer he is named barely, The Shepheard: Thirdly, the attributes given to this Shepherd in other Scriptures. Her he is nam barely, The Shepherd:
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(28) doctrine (DIV2)
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but, it is profitable for vs to knowe what kind of Shepheard he is; and so, foure things are said of him.
but, it is profitable for us to know what kind of Shepherd he is; and so, foure things Are said of him.
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1. That he is one Shepheard, that is, that it is he only to whom immediately the charge of these men is giuen, Ezech. 34.23. 2. That he is the true Shepheard, and that in diuers respects. 1. That he is one Shepherd, that is, that it is he only to whom immediately the charge of these men is given, Ezekiel 34.23. 2. That he is the true Shepherd, and that in diverse respects.
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First, in respect of his calling:
First, in respect of his calling:
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he came not in by the window, as the thief and robber doth, but was called of God to this work,
he Come not in by the window, as the thief and robber does, but was called of God to this work,
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(28) doctrine (DIV2)
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euen from the womb, Esay 49.1. Iohn 10.2.
even from the womb, Isaiah 49.1. John 10.2.
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Secondly, he is a true Shepheard, because he hath all the imploiments that belong to a shepheard:
Secondly, he is a true Shepherd, Because he hath all the employments that belong to a shepherd:
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hee goeth out to his flocks with a rod, and a staffe, and his shepheards crook:
he Goes out to his flocks with a rod, and a staff, and his shepherds crook:
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(28) doctrine (DIV2)
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hee hath a rod to driue-on his sheep, both a rod of instruction and correction: and hee hath a crook to catch them and pull them back:
he hath a rod to driue-on his sheep, both a rod of instruction and correction: and he hath a crook to catch them and pull them back:
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and he hath a staffe to driue away euil beasts, Psalm 23. Thirdly, he is the true Shepheard,
and he hath a staff to driven away evil beasts, Psalm 23. Thirdly, he is the true Shepherd,
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because neuer shepheard did his work, or discharged the trust and care laid vpon him, so faithfully.
Because never shepherd did his work, or discharged the trust and care laid upon him, so faithfully.
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(28) doctrine (DIV2)
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The best Pastors, and their actions done by those that be men, and after their owne hearts,
The best Pastors, and their actions done by those that be men, and After their own hearts,
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yet haue many frailties, and fail many waies, both in the skill, attendance and power. 3. That he is the good Shepheard by an excellency, Iohn 10.11. and so he is in diuers respects.
yet have many frailties, and fail many ways, both in the skill, attendance and power. 3. That he is the good Shepherd by an excellency, John 10.11. and so he is in diverse respects.
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First, because other shepheards haue their flocks deliuered to their hands:
First, Because other shepherds have their flocks Delivered to their hands:
ord, c-acp j-jn n2 vhb po32 n2 vvn p-acp po32 n2:
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but hee seeks his sheep, and hath none but such as he was fain to finde out in the woods,
but he seeks his sheep, and hath none but such as he was fain to find out in the woods,
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and deserts, and solitary places of the world;
and deserts, and solitary places of the world;
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yea, he left (as it were) his owne glory, to come downe from heauen to look these lost sheep, Ezech. 34 ▪ 11, 12. Secondly,
yea, he left (as it were) his own glory, to come down from heaven to look these lost sheep, Ezekiel 34 ▪ 11, 12. Secondly,
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(28) doctrine (DIV2)
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because he laid down his owne life to redeem his sheep, and to get power to bring them back, Iohn 10.15. yea, put his neck vnder the sword of his Fellow, his Father:
Because he laid down his own life to Redeem his sheep, and to get power to bring them back, John 10.15. yea, put his neck under the sword of his Fellow, his Father:
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he was contented, that his owne Father should kill him, Zach. 13.7.
he was contented, that his own Father should kill him, Zach 13.7.
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(28) doctrine (DIV2)
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Thirdly, because hee keeps such sheep as haue no fleeces on them, but what hee giues them:
Thirdly, Because he keeps such sheep as have no fleeces on them, but what he gives them:
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all his were naked sheep, that no other shepheard would haue taken vp:
all his were naked sheep, that no other shepherd would have taken up:
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hee cloathes them all with the fleeces of his owne righteousnesse, and so becomes the Lord their righteousnes, Ier. 23.4 6. Fourthly,
he clothes them all with the fleeces of his own righteousness, and so becomes the Lord their righteousness, Jeremiah 23.4 6. Fourthly,
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because he is compassionately mooued with the wants and distresses of his sheep; not for himself, but for their sake:
Because he is compassionately moved with the Wants and Distresses of his sheep; not for himself, but for their sake:
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and this hee shewes, not onely by pitying them when they haue no subordinate shepherds to tend them,
and this he shows, not only by pitying them when they have no subordinate shepherd's to tend them,
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but by loathing those euill shepheards, that leade them to euill pastures, or any way hurt them, Zachary 11.8. 4. That he is the great Shepherd, Heb. 13.20. and so hee is in diuers respects:
but by loathing those evil shepherds, that lead them to evil pastures, or any Way hurt them, Zachary 11.8. 4. That he is the great Shepherd, Hebrew 13.20. and so he is in diverse respects:
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First, because his sheep are his owne. Other shepherds, for the most part, tend the sheep of other men:
First, Because his sheep Are his own. Other shepherd's, for the most part, tend the sheep of other men:
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(28) doctrine (DIV2)
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but all his sheep are his owne, Iohn 10.12. Secondly, because hee marks all his sheep:
but all his sheep Are his own, John 10.12. Secondly, Because he marks all his sheep:
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(28) doctrine (DIV2)
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hee did not onely seek them when they were lost, but made them when they were not, Psalm 100.3. They are not onely the people of his pasture, but the sheep of his hands.
he did not only seek them when they were lost, but made them when they were not, Psalm 100.3. They Are not only the people of his pasture, but the sheep of his hands.
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(28) doctrine (DIV2)
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Thirdly, because hee hath more flocks than any shepheard euer had:
Thirdly, Because he hath more flocks than any shepherd ever had:
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(28) doctrine (DIV2)
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for, he hath flocks in all parts of the world, to the very ends of the earth, Micah 5.4.
for, he hath flocks in all parts of the world, to the very ends of the earth, micah 5.4.
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(28) doctrine (DIV2)
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For, he was not onely to raise vp the Tribes of Israel, but to be a light to the Gentiles,
For, he was not only to raise up the Tribes of Israel, but to be a Light to the Gentiles,
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and giueth saluation to the ends of the earth, Esay 49.6. Fourthly, because he is great in skill and power:
and gives salvation to the ends of the earth, Isaiah 49.6. Fourthly, Because he is great in skill and power:
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in skill, because though he haue such great flocks, yet he knowes all his sheep particularly,
in skill, Because though he have such great flocks, yet he knows all his sheep particularly,
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and calls them all by their names, Iohn 10.3.
and calls them all by their names, John 10.3.
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(28) doctrine (DIV2)
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And so hee knowes all their wants and diseases too, and all the waies to help and cure them.
And so he knows all their Wants and diseases too, and all the ways to help and cure them.
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(28) doctrine (DIV2)
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In power, because hee hath a mighty Arme, Esay 40.10, 11. And hee stands and friends them in the strength of Iehoua,
In power, Because he hath a mighty Arm, Isaiah 40.10, 11. And he Stands and Friends them in the strength of Iehoua,
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(28) doctrine (DIV2)
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and in the Maiesty of the Name of the Lord his God, Micah 5.4.
and in the Majesty of the Name of the Lord his God, micah 5.4.
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And besides, hee shewes it in his ability to driue away from his flocks, euen those hurtfull beasts that other shepheards cannot resist.
And beside, he shows it in his ability to driven away from his flocks, even those hurtful beasts that other shepherds cannot resist.
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(28) doctrine (DIV2)
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If a Lion, or the hungry Lion, roar after his prey, hee will not care for the voice of a multitude of shepheards called out against him, saith the Prophet, Esay 31.4.
If a lion, or the hungry lion, roar After his prey, he will not care for the voice of a multitude of shepherds called out against him, Says the Prophet, Isaiah 31.4.
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(28) doctrine (DIV2)
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yet this Shepheard, alone with his voice, can make the fiercest Lion leaue his prey, and runne away:
yet this Shepherd, alone with his voice, can make the Fiercest lion leave his prey, and run away:
av d n1, av-j p-acp po31 n1, vmb vvi dt js n1 vvi po31 n1, cc vvi av:
(28) doctrine (DIV2)
3758
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He can make the Diuels flee, and restrain the rage of cruell Tyrants. Fiftly, because he is a Prince, aswell as a Shepheard.
He can make the Devils flee, and restrain the rage of cruel Tyrants. Fifty, Because he is a Prince, aswell as a Shepherd.
pns31 vmb vvi dt n2 vvb, cc vvi dt n1 pp-f j n2. ord, c-acp pns31 vbz dt n1, av c-acp dt n1.
(28) doctrine (DIV2)
3758
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Other shepheards are vsually no more than ordinary men:
Other shepherds Are usually no more than ordinary men:
av-jn n2 vbr av-j dx av-dc cs j n2:
(28) doctrine (DIV2)
3759
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but he is a great Prince, and therefore must needs be a great Shepheard, Ezech. 34.23. Sixtly, because he is the Arch-Shepheard, the Prince of shepheards;
but he is a great Prince, and Therefore must needs be a great Shepherd, Ezekiel 34.23. Sixty, Because he is the Arch-Shepheard, the Prince of shepherds;
cc-acp pns31 vbz dt j n1, cc av vmb av vbi dt j n1, np1 crd. ord, c-acp pns31 vbz dt n1, dt n1 pp-f n2;
(28) doctrine (DIV2)
3759
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He, vnder whose authority all other shepheards are, and to whom they must giue accounts, 1. Pet. 5.4.
He, under whose Authority all other shepherds Are, and to whom they must give accounts, 1. Pet. 5.4.
pns31, p-acp rg-crq n1 d j-jn n2 vbr, cc p-acp ro-crq pns32 vmb vvi n2, crd np1 crd.
(28) doctrine (DIV2)
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Thus of the attributes giuen to this Shepheard. The happinesse of those that liue vnder the gouernment of such a Shepheard, followes.
Thus of the attributes given to this Shepherd. The happiness of those that live under the government of such a Shepherd, follows.
av pp-f dt n2 vvn p-acp d n1. dt n1 pp-f d cst vvb p-acp dt n1 pp-f d dt n1, vvz.
(28) doctrine (DIV2)
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First, he will feed them, as a shepheard doth his flock: they that wait vpon the Lord, shall bee fed, Psalm 37.3.
First, he will feed them, as a shepherd does his flock: they that wait upon the Lord, shall be fed, Psalm 37.3.
ord, pns31 vmb vvi pno32, c-acp dt n1 vdz po31 n1: pns32 cst vvb p-acp dt n1, vmb vbi vvn, n1 crd.
(28) doctrine (DIV2)
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And thus chiefly hee will feed their soules: they shall grow, and eat, and finde pasture, Iohn 10.9. He will feed them with knowledge and vnderstanding, Ier. 3.15. and with such food as will breed life, and life in more abundance, Iohn 10.10. They shall neither hunger nor thirst.
And thus chiefly he will feed their Souls: they shall grow, and eat, and find pasture, John 10.9. He will feed them with knowledge and understanding, Jeremiah 3.15. and with such food as will breed life, and life in more abundance, John 10.10. They shall neither hunger nor thirst.
cc av av-jn pns31 vmb vvi po32 n2: pns32 vmb vvi, cc vvi, cc vvi n1, np1 crd. pns31 vmb vvi pno32 p-acp n1 cc n1, np1 crd. cc p-acp d n1 c-acp vmb vvi n1, cc n1 p-acp dc n1, np1 crd. pns32 vmb dx n1 ccx n1.
(28) doctrine (DIV2)
3763
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He that hath mercy on them, shall lead them by the Springs of water; he shall guide them:
He that hath mercy on them, shall led them by the Springs of water; he shall guide them:
pns31 cst vhz n1 p-acp pno32, vmb vvi pno32 p-acp dt n2 pp-f n1; pns31 vmb vvi pno32:
(28) doctrine (DIV2)
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those Springs of water, are his Ordinances, Esay 49.10. and their pasture is fat pasture, Ezech. 34.14. The chief feeding-place is his holy Hill, the Temple, and Sanctuary:
those Springs of water, Are his Ordinances, Isaiah 49.10. and their pasture is fat pasture, Ezekiel 34.14. The chief feeding-place is his holy Hill, the Temple, and Sanctuary:
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(28) doctrine (DIV2)
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and •hat shall bee a blessing to his flo••: there shall bee showres of blessings in their seasons, Ezech. 34.26. He doth not feede in the fields and Desarts:
and •hat shall be a blessing to his flo••: there shall be showers of blessings in their seasons, Ezekiel 34.26. He does not feed in the fields and Deserts:
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(28) doctrine (DIV2)
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but, with a more excellent feeding, he feeds them in his garden, in the very beds of spices, euery doctrine being as a seuerall spice;
but, with a more excellent feeding, he feeds them in his garden, in the very Beds of spices, every Doctrine being as a several spice;
cc-acp, p-acp dt av-dc j n-vvg, pns31 vvz pno32 p-acp po31 n1, p-acp dt j n2 pp-f n2, d n1 vbg p-acp dt j n1;
(28) doctrine (DIV2)
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and the whole summe together, as a bed of spices, Cant. 6.2, 3. The Prophet Dauid seems to resemble powerfull and florishing doctrine, to greene pastures;
and the Whole sum together, as a Bed of spices, Cant 6.2, 3. The Prophet David seems to resemble powerful and flourishing Doctrine, to green pastures;
cc dt j-jn n1 av, c-acp dt n1 pp-f n2, np1 crd, crd dt n1 np1 vvz pc-acp vvi j cc vvg n1, p-acp j-jn n2;
(28) doctrine (DIV2)
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and the secret and sweet comforts of the Sacraments, to still waters, Psalme 23.2. Secondly, he will tend and keepe them so, as,
and the secret and sweet comforts of the Sacraments, to still waters, Psalm 23.2. Secondly, he will tend and keep them so, as,
cc dt j-jn cc j n2 pp-f dt n2, p-acp j n2, n1 crd. ord, pns31 vmb vvi cc vvi pno32 av, c-acp,
(28) doctrine (DIV2)
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1. The wilde beasts shall not teare them: Tyrants, Hereticks, di••ls shall not make a pray of them, Ezec•. 34.25. so as they should dwell safe, though they were in the wildernes, and sleepe in the woods, Ezech. 34.25, 28. Though they walke thorow the valley of death, they neede not feare, Psalme 23.4.
1. The wild beasts shall not tear them: Tyrants, Heretics, di••ls shall not make a prey of them, Ezec•. 34.25. so as they should dwell safe, though they were in the Wilderness, and sleep in the woods, Ezekiel 34.25, 28. Though they walk thorough the valley of death, they need not Fear, Psalm 23.4.
crd dt j n2 vmb xx vvi pno32: n2, n2, n2 vmb xx vvi dt n1 pp-f pno32, np1. crd. av c-acp pns32 vmd vvi j, cs pns32 vbdr p-acp dt n1, cc vvi p-acp dt n2, np1 crd, crd cs pns32 vvb p-acp dt n1 pp-f n1, pns32 vvb xx n1, n1 crd.
(28) doctrine (DIV2)
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4. When wee finde good pasture, and safe feeding, wee should be wonderfull thankfull, and seeke all his praise with ioyfull hearts, Psal. 79. vlt. and 100.
4. When we find good pasture, and safe feeding, we should be wonderful thankful, and seek all his praise with joyful hearts, Psalm 79. Ult. and 100.
crd c-crq pns12 vvb j n1, cc j n-vvg, pns12 vmd vbi j j, cc vvi d po31 n1 p-acp j n2, np1 crd vvd. cc crd
(28) doctrine (DIV2)
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5. Wee should submit our selues to the Ministers of the assemblies, whose words are like goades,
5. we should submit our selves to the Ministers of the assemblies, whose words Are like goads,
crd pns12 vmd vvi po12 n2 p-acp dt n2 pp-f dt n2, rg-crq n2 vbr j n2,
(28) doctrine (DIV2)
3782
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and like nailes fastened, because they are giuen by this our Shepherd, Eccles. 12.11.
and like nails fastened, Because they Are given by this our Shepherd, Eccles. 12.11.
cc j n2 vvn, c-acp pns32 vbr vvn p-acp d po12 n1, np1 crd.
(28) doctrine (DIV2)
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6. If the spirituall Assyrian break into the Church of Christ, we should remember, that if seuen Shepheards,
6. If the spiritual assyrian break into the Church of christ, we should Remember, that if seuen Shepherds,
crd cs dt j jp n1 p-acp dt n1 pp-f np1, pns12 vmd vvi, cst cs crd n2,
(28) doctrine (DIV2)
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2. Hee will iudge the Ramms and the Goats that push at them, that is, hee will reuenge the wrongs are done vnto them by such as liue in the same churches with them, that reproch or oppose them, Ezech. 34.17. &c. 3. The Sun shall not smite them, Esay 49.10. that is, the wrath and anger of God shall not afflict their spirits, but they shall lie downe in great rest and tranquillity of conscience, Ezech. 34.13. 4. If they fall into diseases, he will giue them such medicines, as shall refresh their soules, Psal. 23.3. 5. They shall want nothing, Psal. 23.1. 6. None of them shall bee lacking, hee will keepe all that are giuen to him, no man shall take them out of his hands, Iohn 10.29. Ierem. •3. 4. 7. Hee will order them, not by force and cruelty, but by iudgements, Ezech. 34.16. shewing a due respect of the seuerall ages and condition• of his sheepe, Esay 40.11.
2. He will judge the Rams and the Goats that push At them, that is, he will revenge the wrongs Are done unto them by such as live in the same Churches with them, that reproach or oppose them, Ezekiel 34.17. etc. 3. The Sun shall not smite them, Isaiah 49.10. that is, the wrath and anger of God shall not afflict their spirits, but they shall lie down in great rest and tranquillity of conscience, Ezekiel 34.13. 4. If they fallen into diseases, he will give them such medicines, as shall refresh their Souls, Psalm 23.3. 5. They shall want nothing, Psalm 23.1. 6. None of them shall be lacking, he will keep all that Are given to him, no man shall take them out of his hands, John 10.29. Jeremiah •3. 4. 7. He will order them, not by force and cruelty, but by Judgments, Ezekiel 34.16. showing a due respect of the several ages and condition• of his sheep, Isaiah 40.11.
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(28) doctrine (DIV2)
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8. Hee will goe in and out before them himselfe, and they shall follow him, and he will leade them in the paths of righteousnes, Iohn 10.4. Psal. 23.3. 9. Hee will doe more for them, then any Shepheard did for his flock:
8. He will go in and out before them himself, and they shall follow him, and he will lead them in the paths of righteousness, John 10.4. Psalm 23.3. 9. He will do more for them, then any Shepherd did for his flock:
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(28) doctrine (DIV2)
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hee will make them liue euer, he will giue them eternall life, Ioh. 10.29. 10. Lastly, all this is the more comfortable, because hee hath tied himselfe by couenant for his sheepe, to doe all this for them, Ezech. 34.25. Vse. The vse should be for instruction, and so both to Ministers, and to the people. First, to Ministers:
he will make them live ever, he will give them Eternal life, John 10.29. 10. Lastly, all this is the more comfortable, Because he hath tied himself by Covenant for his sheep, to do all this for them, Ezekiel 34.25. Use. The use should be for instruction, and so both to Ministers, and to the people. First, to Ministers:
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(28) doctrine (DIV2)
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They should heer learn to be wonderfull carefull of the finding & feeding of the flocks committed to their charge, seeing Christ ordinarily and externally doth administer this work by their seruice:
They should her Learn to be wonderful careful of the finding & feeding of the flocks committed to their charge, seeing christ ordinarily and externally does administer this work by their service:
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(28) doctrine (DIV2)
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If they bee not carefull, they dishonour (as much as lieth in them) the office of Christ:
If they be not careful, they dishonour (as much as lies in them) the office of christ:
cs pns32 vbb xx j, pns32 vvb (c-acp d c-acp vvz p-acp pno32) dt n1 pp-f np1:
(28) doctrine (DIV2)
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The feeding, which vnder Christ, on Gods holy hil, they should prouide for the people, is the chiefe blessing of the life of a penitent sinner, Iohn 21. 1. Pet. 5.2. Secondly, to the people:
The feeding, which under christ, on God's holy hill, they should provide for the people, is the chief blessing of the life of a penitent sinner, John 21. 1. Pet. 5.2. Secondly, to the people:
dt n-vvg, r-crq p-acp np1, p-acp npg1 j n1, pns32 vmd vvi p-acp dt n1, vbz dt j-jn n1 pp-f dt n1 pp-f dt j-jn n1, np1 crd crd np1 crd. ord, p-acp dt n1:
(28) doctrine (DIV2)
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The people that are good, should hence learne
The people that Are good, should hence Learn
dt n1 cst vbr j, vmd av vvi
(28) doctrine (DIV2)
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1. To pray to CHRIST to shewe them where hee feedes, that they may bee directed to the fertill pastures of some powerfull Ministery.
1. To pray to CHRIST to show them where he feeds, that they may be directed to the fertile pastures of Some powerful Ministry.
crd p-acp vvb p-acp np1 pc-acp vvi pno32 q-crq pns31 vvz, cst pns32 vmb vbi vvn p-acp dt j n2 pp-f d j n1.
(28) doctrine (DIV2)
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2. To trust vpon Christ for all things necessary for their soules: 2. To trust upon christ for all things necessary for their Souls:
crd p-acp n1 p-acp np1 p-acp d n2 j p-acp po32 n2:
(28) doctrine (DIV2)
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Since God hath appointed him as the Shepheard of our soules, wee should glorify his office, by beleeuing in him, and relying vpon him:
Since God hath appointed him as the Shepherd of our Souls, we should Glorify his office, by believing in him, and relying upon him:
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(28) doctrine (DIV2)
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neuer sheepe had a better shepheard; and therefore wee neede not feare any more, nor bee dismaied, Psalme 37.3. Ierem. 23.4.
never sheep had a better shepherd; and Therefore we need not Fear any more, nor be dismayed, Psalm 37.3. Jeremiah 23.4.
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(28) doctrine (DIV2)
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3. Our hearts should bee set vpon the house of Christ, and vpon his Word, as the food of our soules:
3. Our hearts should be Set upon the house of christ, and upon his Word, as the food of our Souls:
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(28) doctrine (DIV2)
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wee should run to Church with great willingnes and appetite, as the sheepe doe to their foddering places.
we should run to Church with great willingness and appetite, as the sheep do to their foddering places.
pns12 vmd vvi p-acp n1 p-acp j n1 cc n1, c-acp dt n1 vdb p-acp po32 j-vvg n2.
(28) doctrine (DIV2)
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which imports, that hee is such a Bishop, as there is no other like vnto him:
which imports, that he is such a Bishop, as there is no other like unto him:
r-crq vvz, cst pns31 vbz d dt n1, c-acp pc-acp vbz dx j-jn av-j p-acp pno31:
(28) doctrine (DIV2)
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and eight principall men bee raysed vp against him, he shal be driuen away, Mich. 5.5.
and eight principal men be raised up against him, he shall be driven away, Mich. 5.5.
cc crd j-jn n2 vbi vvn a-acp p-acp pno31, pns31 vmb vbi vvn av, np1 crd.
(28) doctrine (DIV2)
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But withall wee must take heede, and looke to it, that wee be right sheepe of his pasture:
But withal we must take heed, and look to it, that we be right sheep of his pasture:
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(28) doctrine (DIV2)
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For there are multitudes in the flocks of Christ, that hee will not feede, hee takes no care of them,
For there Are Multitudes in the flocks of christ, that he will not feed, he Takes no care of them,
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(28) doctrine (DIV2)
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but saith of them, That that will die, let it dye. And as a shepheard separateth the goates from the sheepe:
but Says of them, That that will die, let it die. And as a shepherd separateth the Goats from the sheep:
cc-acp vvz pp-f pno32, cst d vmb vvi, vvb pn31 vvi. cc c-acp dt n1 vvz dt n2 p-acp dt n1:
(28) doctrine (DIV2)
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so will Christ separate a world of wicked vngodly men from the good, though they now be often folded together in one assembly.
so will christ separate a world of wicked ungodly men from the good, though they now be often folded together in one assembly.
av vmb np1 vvi dt n1 pp-f j j n2 p-acp dt j, cs pns32 av vbi av vvn av p-acp crd n1.
(28) doctrine (DIV2)
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It is the poore of the flock onely, that are his sheepe, Zach. 11.7.
It is the poor of the flock only, that Are his sheep, Zach 11.7.
pn31 vbz dt j pp-f dt n1 av-j, cst vbr po31 n1, np1 crd.
(28) doctrine (DIV2)
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such as heare his voice, and depend onely vpon it, and will follow Christ, Iohn 10.3, 4, 5, 27.
such as hear his voice, and depend only upon it, and will follow christ, John 10.3, 4, 5, 27.
d c-acp vvi po31 n1, cc vvb av-j p-acp pn31, cc vmb vvi np1, np1 crd, crd, crd, crd
(28) doctrine (DIV2)
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Lastly, wee may hence gather, how wofull the estate of such people is, as either haue no shepheards,
Lastly, we may hence gather, how woeful the estate of such people is, as either have no shepherds,
ord, pns12 vmb av vvi, c-crq j dt n1 pp-f d n1 vbz, c-acp d vhb dx n2,
(28) doctrine (DIV2)
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or euill shepheards set ouer them, Zach. 11.4, 5. Ezech. 34.4. And Bishop of your soules. ]
or evil shepherds Set over them, Zach 11.4, 5. Ezekiel 34.4. And Bishop of your Souls. ]
cc j-jn n2 vvn p-acp pno32, np1 crd, crd np1 crd. cc n1 pp-f po22 n2. ]
(28) doctrine (DIV2)
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The godly haue Christ to bee the Bishop of their soules.
The godly have christ to be the Bishop of their Souls.
dt j n1 np1 pc-acp vbi dt n1 pp-f po32 n2.
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That this point may be more distinctly and profitably conceiued of, I would consider of foure things in the explication of it.
That this point may be more distinctly and profitably conceived of, I would Consider of foure things in the explication of it.
cst d n1 vmb vbi av-dc av-j cc av-j vvn pp-f, pns11 vmd vvi pp-f crd n2 p-acp dt n1 pp-f pn31.
(28) doctrine (DIV2)
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First, the vse of the tearme Bishop heere giuen to Christ: It was before the Apostles time a foren word, much vsed in prophane writers:
First, the use of the term Bishop Here given to christ: It was before the Apostles time a foren word, much used in profane writers:
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(28) doctrine (DIV2)
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For the originall word heere rendred a Bishop, was a tearme giuen to watch-men, and spies,
For the original word Here rendered a Bishop, was a term given to watchmen, and spies,
c-acp dt j-jn n1 av vvn dt n1, vbds dt n1 vvn p-acp n2, cc n2,
(28) doctrine (DIV2)
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and ouer-seers of works, and sometimes to any sort of Rulers.
and Overseers of works, and sometime to any sort of Rulers.
cc n2 pp-f n2, cc av p-acp d n1 pp-f n2.
(28) doctrine (DIV2)
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In the Apostles time, it seemes, the tearme was impropriated, and giuen onely to Ministers, that had charge of soules.
In the Apostles time, it seems, the term was impropriated, and given only to Ministers, that had charge of Souls.
p-acp dt n2 n1, pn31 vvz, dt n1 vbds vvn, cc vvn av-j p-acp n2, cst vhd n1 pp-f n2.
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For the Apostles appointing certaine men to looke to the bodies of Christians, which they tearmed Deacons, they appointed other eminent men to looke to the soules of Christians, whom they tearmed Bishops, as appeares, Phi. 1.1. Acts 20.28.
For the Apostles appointing certain men to look to the bodies of Christians, which they termed Deacons, they appointed other eminent men to look to the Souls of Christians, whom they termed Bishops, as appears, Phi. 1.1. Acts 20.28.
p-acp dt n2 vvg j n2 pc-acp vvi p-acp dt n2 pp-f np1, r-crq pns32 vvd n2, pns32 vvd n-jn j n2 pc-acp vvi p-acp dt n2 pp-f np1, ro-crq pns32 vvd n2, c-acp vvz, np1 crd. vvz crd.
(28) doctrine (DIV2)
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In the time of the Apostles the tearme suffered yet a more strict impropriation, and was giuen to some especiall Ministers, that had Charge not onely of the people, but also of the Clergy:
In the time of the Apostles the term suffered yet a more strict impropriation, and was given to Some especial Ministers, that had Charge not only of the people, but also of the Clergy:
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(28) doctrine (DIV2)
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and in time in some Churches vnto these choice men of the Ministery were added the titles of Barons, iurisdiction and power of censures, sole power of ordination, and the like.
and in time in Some Churches unto these choice men of the Ministry were added the titles of Barons, jurisdiction and power of censures, sole power of ordination, and the like.
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(28) doctrine (DIV2)
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11358
In this place the Apostle giues the tearme of Bishop to Christ, as the first and principall Ouerseer of our soules, to whom the charge of their originall doth belong.
In this place the Apostle gives the term of Bishop to christ, as the First and principal Overseer of our Souls, to whom the charge of their original does belong.
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(28) doctrine (DIV2)
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11359
Secondly, we must note, that Christ is not said to be a Bishop of our soules:
Secondly, we must note, that christ is not said to be a Bishop of our Souls:
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(28) doctrine (DIV2)
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but The Bishop of our soules:
but The Bishop of our Souls:
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(28) doctrine (DIV2)
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11362
That charge that Christ hath of our soules, hee hath it alone; There is no Bishop like to Christ our Bishop: for,
That charge that christ hath of our Souls, he hath it alone; There is no Bishop like to christ our Bishop: for,
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(28) doctrine (DIV2)
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11363
1. There is no good Bishop but hee: 1. There is no good Bishop but he:
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(28) doctrine (DIV2)
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For he died for the soules hee hath charge of, and so doe not other Bishops:
For he died for the Souls he hath charge of, and so do not other Bishops:
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(28) doctrine (DIV2)
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11365
and whereas other Bishops may bee vnrebukeable in respect of men sometimes, he is vnrebukeable in respect of God and men too:
and whereas other Bishops may be unrebukable in respect of men sometime, he is unrebukable in respect of God and men too:
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(28) doctrine (DIV2)
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11366
neuer any Bishop liued so well, or did so much good, or loued good men, and promoted Gods cause so much as Hee.
never any Bishop lived so well, or did so much good, or loved good men, and promoted God's cause so much as He.
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(28) doctrine (DIV2)
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2. No other Bishop can instruct the flock, as hee doth.
2. No other Bishop can instruct the flock, as he does.
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(28) doctrine (DIV2)
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For hee can make his people profit, because hee teacheth inwardly, whereas they can teach onely outwardly:
For he can make his people profit, Because he Teaches inwardly, whereas they can teach only outwardly:
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(28) doctrine (DIV2)
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and hee instructs all his flock, and makes them all to knowe God, from the greatest to the lowest of them, which no other Bishop can doe.
and he instructs all his flock, and makes them all to know God, from the greatest to the lowest of them, which no other Bishop can do.
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(28) doctrine (DIV2)
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3. Hee is the onely Bishop, because all other Bishops must giue accounts to him, 1. Pet. 5.3. 4. Hee is the vniuersall Bishop of all soules:
3. He is the only Bishop, Because all other Bishops must give accounts to him, 1. Pet. 5.3. 4. He is the universal Bishop of all Souls:
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(28) doctrine (DIV2)
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11371
other Bishops haue their particular Charges, or Churches: but he hath the charge of all the flocks vnder heauen:
other Bishops have their particular Charges, or Churches: but he hath the charge of all the flocks under heaven:
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(28) doctrine (DIV2)
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All Parishes are within his Charge. 5. All other Bishops haue their ordination from him: they haue no authority but what they receiue from him, Acts 20.28. 6. Because no other Bishop can take the absolute charge of our soules;
All Parishes Are within his Charge. 5. All other Bishops have their ordination from him: they have no Authority but what they receive from him, Acts 20.28. 6. Because no other Bishop can take the absolute charge of our Souls;
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(28) doctrine (DIV2)
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11373
they are not able to keepe vs, our soules haue many diseases which they cannot cure,
they Are not able to keep us, our Souls have many diseases which they cannot cure,
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(28) doctrine (DIV2)
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and are assaulted with many aduersaries, which they cannot resist, &c. 7. Because he is a heauenly Bishop, they are but earthly, and diuers parts of his office hee executes in heauen;
and Are assaulted with many Adversaries, which they cannot resist, etc. 7. Because he is a heavenly Bishop, they Are but earthly, and diverse parts of his office he executes in heaven;
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(28) doctrine (DIV2)
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whereas other Bishops can doe nothing for vs, but on earth. 8. Because hee is the onely Law-maker, the onely Law-giuer to our soules:
whereas other Bishops can do nothing for us, but on earth. 8. Because he is the only Lawmaker, the only Lawgiver to our Souls:
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(28) doctrine (DIV2)
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other Bishops can make no lawes, but by his authority, Iam. 4.11. 9. Because the other Bishops may require goodnes in their flocks, but cannot make them good:
other Bishops can make no laws, but by his Authority, Iam. 4.11. 9. Because the other Bishops may require Goodness in their flocks, but cannot make them good:
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(28) doctrine (DIV2)
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11377
hee can make all his people righteous, hee is the Lord and their very righteousnes, Iere. 23.6. 10. Other Bishops die, and leaue their flocks vnprouided:
he can make all his people righteous, he is the Lord and their very righteousness, Jeremiah 23.6. 10. Other Bishops die, and leave their flocks unprovided:
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(28) doctrine (DIV2)
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but he liues euer, & neuer forsakes his Church, but is with them to the end of the world.
but he lives ever, & never forsakes his Church, but is with them to the end of the world.
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(28) doctrine (DIV2)
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11379
Thirdly, who are the charge of Christ? Not all that are found in the Charges of other Bishops, hee will not stand to our diuision of Parishes:
Thirdly, who Are the charge of christ? Not all that Are found in the Charges of other Bishops, he will not stand to our division of Parishes:
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(28) doctrine (DIV2)
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he counts by Election and righteousnes: All that the Father hath giuen him, are his Charge, and none else:
he counts by Election and righteousness: All that the Father hath given him, Are his Charge, and none Else:
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(28) doctrine (DIV2)
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11381
The coherence shewes, they are onely penitent sinners. Fourthly, the happines of such as are vnder his charge; which must needs be great.
The coherence shows, they Are only penitent Sinners. Fourthly, the happiness of such as Are under his charge; which must needs be great.
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(28) doctrine (DIV2)
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11382
O! it is a great comfort to a poor sinner, to knowe that Christ hath a Charge of his soule:
OH! it is a great Comfort to a poor sinner, to know that christ hath a Charge of his soul:
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(28) doctrine (DIV2)
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11383
for, he shall be sure, that Christ will feed his soule, and nourish it vp by his Ordinances,
for, he shall be sure, that christ will feed his soul, and nourish it up by his Ordinances,
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(28) doctrine (DIV2)
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11384
and will keep him to eternall life, and vse him with all tendernesse and compassion. A bruized Reed hee will not break;
and will keep him to Eternal life, and use him with all tenderness and compassion. A Bruised Reed he will not break;
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(28) doctrine (DIV2)
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11385
and the smoking Flax he will not quench.
and the smoking Flax he will not quench.
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(28) doctrine (DIV2)
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11386
The particulars are metaphorically handled before, in the consideration of the benefits wee receiue from Christ as a Shepheard.
The particulars Are metaphorically handled before, in the consideration of the benefits we receive from christ as a Shepherd.
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(28) doctrine (DIV2)
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Vses. The vses follow, and so, First, for information:Uses. The uses follow, and so, First, for information:
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(28) doctrine (DIV2)
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and so, first, wee may heer take occasion to think of the preciousnesse of our soules:
and so, First, we may her take occasion to think of the preciousness of our Souls:
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(28) doctrine (DIV2)
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for, as they are made of better stuffe than all this visible world, being spirits;
for, as they Are made of better stuff than all this visible world, being spirits;
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(28) doctrine (DIV2)
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and were redeemed with a greater price than would haue been laid down to redeem this whole world;
and were redeemed with a greater price than would have been laid down to Redeem this Whole world;
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(28) doctrine (DIV2)
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so it heer appeareth, because God sets his owne Sonne to tend our soules;
so it her appears, Because God sets his own Son to tend our Souls;
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(28) doctrine (DIV2)
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which should make vs make more reckoning of them, and not be so carelesse of them.
which should make us make more reckoning of them, and not be so careless of them.
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(28) doctrine (DIV2)
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11393
It were an ill bargain To winne the whole world, and lose our owne soules.
It were an ill bargain To win the Whole world, and loose our own Souls.
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(28) doctrine (DIV2)
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Secondly, in that he takes Charge of our soules, it imports, that his Kingdome is not of this world,
Secondly, in that he Takes Charge of our Souls, it imports, that his Kingdom is not of this world,
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(28) doctrine (DIV2)
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and that he leaueth our bodies and outward estates to the charge of the Kings and Rulers of the earth:
and that he Leaveth our bodies and outward estates to the charge of the Kings and Rulers of the earth:
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hee claimes himself chiefly the Charge of our soules.
he claims himself chiefly the Charge of our Souls.
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(28) doctrine (DIV2)
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Thirdly, in spirituall things it is imported, that we are to be subiected to such as haue the ouer-sight of vs, onely so farre forth as they command vs in the Lord, and not otherwise.
Thirdly, in spiritual things it is imported, that we Are to be subjected to such as have the oversight of us, only so Far forth as they command us in the Lord, and not otherwise.
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(28) doctrine (DIV2)
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Other Bishops haue their power subordinate to Christ, and must in all things see to it, that they doo nothing against Christ.
Other Bishops have their power subordinate to christ, and must in all things see to it, that they do nothing against christ.
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(28) doctrine (DIV2)
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Wee are subiect, first and originally, to Christ: the Charge of our soules properly belongs vnto him.
we Are Subject, First and originally, to christ: the Charge of our Souls properly belongs unto him.
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(28) doctrine (DIV2)
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Fourthly, we may heer see, what need our soules haue of looking to:
Fourthly, we may her see, what need our Souls have of looking to:
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(28) doctrine (DIV2)
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if they were not in great danger, and subiect to many diseases and necessities, Christ had neuer taken such a peculiar Charge of them.
if they were not in great danger, and Subject to many diseases and necessities, christ had never taken such a peculiar Charge of them.
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(28) doctrine (DIV2)
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Fiftly, it imports the abiect estate of all grosse offenders: for, if Christ bee the Bishop of soules, they cannot belong to his charge.
Fifty, it imports the abject estate of all gross offenders: for, if christ be the Bishop of Souls, they cannot belong to his charge.
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(28) doctrine (DIV2)
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For, wise and godly men, as much as lieth in them, cast out notorious offenders, and protest against them:
For, wise and godly men, as much as lies in them, cast out notorious offenders, and protest against them:
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(28) doctrine (DIV2)
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and the world, and Antichrist, as will not beare his yoke. Sixtly, it imports, that all Bishops must haue ordination from him:
and the world, and Antichrist, as will not bear his yoke. Sixty, it imports, that all Bishops must have ordination from him:
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(28) doctrine (DIV2)
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and therfore such as cannot shew their calling from Iesus Christ, are plants which he will root out.
and Therefore such as cannot show their calling from Iesus christ, Are plants which he will root out.
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(28) doctrine (DIV2)
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Secondly, for consolation to all the godly.
Secondly, for consolation to all the godly.
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(28) doctrine (DIV2)
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All that haue committed their soules to him, may rest vpon it, that He is able to keep them till the Day of his comming, 1. Tim. 1.2. They shall neuer bee lost:
All that have committed their Souls to him, may rest upon it, that He is able to keep them till the Day of his coming, 1. Tim. 1.2. They shall never be lost:
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none can take them out of his hand, Iohn 10.29.
none can take them out of his hand, John 10.29.
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(28) doctrine (DIV2)
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It is the will of God, that none of them should be lacking, Iohn 6. And therefore they may comfort themselues with those words of the Apostle, Nothing shall euer be able to separate vs from the loue of God, Rom. 8. vlt. Thirdly, for instruction;
It is the will of God, that none of them should be lacking, John 6. And Therefore they may Comfort themselves with those words of the Apostle, Nothing shall ever be able to separate us from the love of God, Rom. 8. Ult. Thirdly, for instruction;
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(28) doctrine (DIV2)
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and so it should teach vs to take chiefe care of our soules.
and so it should teach us to take chief care of our Souls.
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(28) doctrine (DIV2)
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For from his office wee may learne, that hee accounts our soules to bee the chiefe thing hee would haue kept safe.
For from his office we may Learn, that he accounts our Souls to be the chief thing he would have kept safe.
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(28) doctrine (DIV2)
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Secondly, seeing hee is the Bishop of our soules, we should learn not to giue to any man aboue what is writtē seeing they are but stewards of his graces, and seruants vnder him.
Secondly, seeing he is the Bishop of our Souls, we should Learn not to give to any man above what is written seeing they Are but Stewards of his graces, and Servants under him.
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(28) doctrine (DIV2)
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Thirdly, wee should especially striue to bee such, as Christ may take the charge of vs,
Thirdly, we should especially strive to be such, as christ may take the charge of us,
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(28) doctrine (DIV2)
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and may proue that we belong to his charge: If wee bee of Christs charge, then First, wee must heare his voice all our:
and may prove that we belong to his charge: If we be of Christ charge, then First, we must hear his voice all our:
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(28) doctrine (DIV2)
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daies with great attention, and affection:
days with great attention, and affection:
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(28) doctrine (DIV2)
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His sheepe heare his voice, and the voice of a stranger they will not heare, Iohn 16. Secondly, wee must bee sure wee haue returned,
His sheep hear his voice, and the voice of a stranger they will not hear, John 16. Secondly, we must be sure we have returned,
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(28) doctrine (DIV2)
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and repented vs of our former wandrings; else hee is not the Bishop of our soules.
and repented us of our former wanderings; Else he is not the Bishop of our Souls.
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(28) doctrine (DIV2)
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Thirdly, wee must resolue all our daies to obey him, that is thus declared to haue the ouersight of vs,
Thirdly, we must resolve all our days to obey him, that is thus declared to have the oversight of us,
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and bee ruled by such messengers, as he sends vnto vs in his name.
and be ruled by such messengers, as he sends unto us in his name.
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Bishops also and Ministers should heere learne to knowe, what a good work it is to haue the charge of soules vnder Christ,
Bishops also and Ministers should Here Learn to know, what a good work it is to have the charge of Souls under christ,
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and accordingly carry themselues with al faithfulnes, and diligence and iustice, and humlity, not Lording it ouer Gods heritage,
and accordingly carry themselves with all faithfulness, and diligence and Justice, and humliity, not Lording it over God's heritage,
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but as such as giue account vnto the chiefe Bishop at his comming, 1. Pet. 5.2, 3.1. Tim. 4.1, 2, 3. and 3.1. They are but Christs Curates.
but as such as give account unto the chief Bishop At his coming, 1. Pet. 5.2, 3.1. Tim. 4.1, 2, 3. and 3.1. They Are but Christ Curates.
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Lastly, woe to such as are complayned of to this Bishop; there will be no escaping; he will not be corrupted:
Lastly, woe to such as Are complained of to this Bishop; there will be no escaping; he will not be corrupted:
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they may escape the punishment of earthly Bishops, but they shall neuer escape the punishment of this heauenly Bishop, Math. 3.5. FINIS.
they may escape the punishment of earthly Bishops, but they shall never escape the punishment of this heavenly Bishop, Math. 3.5. FINIS.
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