Christ his last vvill, and Iohn his legacy In a sermon preached at Clare in Suffolke, by Bezaleel Carter preacher of the word of God at Canham neere to Saint Edmunds Bury.
RIght Worshipfull and welbeloued, I haue in mine owne charge discoursed of the bitter passion of our blessed Sauiour vnder Caiphas, Herod, Pilate, and the notable accidents that fell out as hee was going towards Golgotha, the place of his execution:
RIght Worshipful and well-beloved, I have in mine own charge discoursed of the bitter passion of our blessed Saviour under Caiaphas, Herod, Pilate, and the notable accidents that fell out as he was going towards Golgotha, the place of his execution:
Luke 23. 43. The other to his mother, Behold thy sonne, Ioh. 19. 26. The fourth vvord vvas a vvord of complaint, My God my God, why hast thou forsaken me.
Luke 23. 43. The other to his mother, Behold thy son, John 19. 26. The fourth word was a word of complaint, My God my God, why hast thou forsaken me.
Math. 27. 46. So vvas the fifth also mentioned by Iohn, vvhen he knevv that all things vvere accomplished, he sayde, I thirst. Iohn 19. 28. His sixth vvord vvas a vvord of triumph Consummatum est, It is finished.
Math. 27. 46. So was the fifth also mentioned by John, when he knew that all things were accomplished, he said, I thirst. John 19. 28. His sixth word was a word of triumph Consummatum est, It is finished.
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Iohn 19. 30. The seuenth vvas a speech taken out of the 30. Psalme. Father into thy hands I commend my spirit. v. 5 I am to speake at this time of his third vvord, in which you may note vvith mee.
John 19. 30. The Seventh was a speech taken out of the 30. Psalm. Father into thy hands I commend my Spirit. v. 5 I am to speak At this time of his third word, in which you may note with me.
he comforts his mother and prouides for her after maintenance, Iohannem commendans Mariae matri, & vicisim Mariam Iohanni Woman sayth he to his mother, Behold thy sonne:
he comforts his mother and provides for her After maintenance, John commendans Mary matri, & vicisim Mary John Woman say he to his mother, Behold thy son:
commending Marie his mother to his Disciple Iohn, and Iohn the Disciple to his mother Marie. For vvee must not so vnderstand the vvordes as if that Christ had spoken to this effect,
commending marry his mother to his Disciple John, and John the Disciple to his mother marry. For we must not so understand the words as if that christ had spoken to this Effect,
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Behold thy mother: not that Iohn was Maries sonne, or Marie Iohns mother, for Iohn was the son of Zebedeus, Math. 4. 21. but his meaning is this, that he would haue Iohn as highly to honour and tender her,
Behold thy mother: not that John was Mary's son, or marry Iohns mother, for John was the son of Zebedee, Math. 4. 21. but his meaning is this, that he would have John as highly to honour and tender her,
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for, saith a learned expositor, Iohannes Mariae filius dicitur: Iohn is called Maries sonnes, & illius mater and Marie Iohns mother, not that the one was the mother,
for, Says a learned expositor, Iohannes Mary filius dicitur: John is called Mary's Sons, & Illius mater and marry Iohns mother, not that the one was the mother,
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Thus hauing intended to haue spoken of the occasion of the words I haue (I know not how before I was aware) discoursed of the meaning of the whole Text:
Thus having intended to have spoken of the occasion of the words I have (I know not how before I was aware) discoursed of the meaning of the Whole Text:
it will be time for me now to return to my entended method, and first of the occasion, in which obserue three things. First, Quis, who he seeth; Christ. Secondly, Quos, whom he seeeth; Marie and Iohn.
it will be time for me now to return to my intended method, and First of the occasion, in which observe three things. First, Quis, who he sees; christ. Secondly, Quos, whom he seeth; Marry and John.
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which brings into my mind the speech vsed, 1. Sa. 25. 1. after relation of Dauids troubles one in the necke of another ▪ it is also added as to all the rest, & Samuel also died.
which brings into my mind the speech used, 1. Sa. 25. 1. After Relation of David Troubles one in the neck of Another ▪ it is also added as to all the rest, & Samuel also died.
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therfore Eliphaz in Iob tels vs, That crosses come by fixes, nay by seauens. God deliuers in fixe troubles, & in the seuenth, euill shal not come neere thee.
Therefore Eliphaz in Job tells us, That Crosses come by fixes, nay by seauens. God delivers in fix Troubles, & in the Seventh, evil shall not come near thee.
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Secondly, our Sauior his troubles came rowling so fast one after another that hee might, mee thinkes, haue taken vp the Churches complaint Lamen. 3. 5. 12. Thou hast compassed me with gall,
Secondly, our Saviour his Troubles Come rolling so fast one After Another that he might, me thinks, have taken up the Churches complaint Lamen. 3. 5. 12. Thou hast compassed me with Gall,
for to name no more then are there mentioned in this text, Christ, Marie, Iohn, the first the naturall sonne of God, in whom he was well pleased the second a blessed woman, blessed aboue women:
for to name no more then Are there mentioned in this text, christ, Marry, John, the First the natural son of God, in whom he was well pleased the second a blessed woman, blessed above women:
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Now his agony was so great, that hee sweat (if we may so speake) clods of blood yea so admirable was his passion, that vppon the Crosse hee cryes out like one forsaken, My God, my God,
Now his agony was so great, that he sweat (if we may so speak) clods of blood yea so admirable was his passion, that upon the Cross he cries out like one forsaken, My God, my God,
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why hast thou forsaken me? rather then might our Sauiour hanging vpon the Crosse (and many Diuines apply it to him) haue sayd, see and consider if euer sorrow were like my sorrow.
why hast thou forsaken me? rather then might our Saviour hanging upon the Cross (and many Divines apply it to him) have said, see and Consider if ever sorrow were like my sorrow.
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and then especially when she beheld her sonne Christ lifted vp vpon the Crosse? I remember what I read of Hagar when she and her sonne Ismael were cast out of Abraham his house,
and then especially when she beheld her son christ lifted up upon the Cross? I Remember what I read of Hagar when she and her son Ishmael were cast out of Abraham his house,
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If Hagar could not endure io see the death of Ismael her sonne, iudge whether the sword of sorrow must not needes pierce the soule of the sacred virgin, to see her sonne Christ so cruelly murthered.
If Hagar could not endure io see the death of Ishmael her son, judge whither the sword of sorrow must not needs pierce the soul of the sacred Virgae, to see her son christ so cruelly murdered.
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So Dauid also, though hee could beare Shimei his railing & other crosses patiētly, yet when he heard of Absoloms death how he cries out, O Absolom my son would I had dyed for thee;
So David also, though he could bear Shimei his railing & other Crosses patiently, yet when he herd of Absoloms death how he cries out, Oh Absalom my son would I had died for thee;
3. Are thy sorrows greater then the sorrowes of the Apostle S. Iohn; who also was an eye witnes of his masters death? If Dauid ▪ cried out when he heard of Ionathans death, Wo is me for thee my brother Ionathan thou wert very kinde to me in thy life, thy loue was wderfull to mee, passing the loue of women.
3. are thy sorrows greater then the sorrows of the Apostle S. John; who also was an eye witness of his Masters death? If David ▪ cried out when he herd of Ionathans death, Woe is me for thee my brother Ionathan thou Wertenberg very kind to me in thy life, thy love was wderfull to me, passing the love of women.
Must it not needs perplexe him (think yee) to see how his maister bones were stretchd out of ioynt? how the dogs incōpassed him? and the assembly of the wicked closed him? how his hands and feete were pierced with nayles,
Must it not needs perplex him (think ye) to see how his master bones were stretchd out of joint? how the Dogs encompassed him? and the assembly of the wicked closed him? how his hands and feet were pierced with nails,
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Math. 27. 55. The Euangelist Iohn testifies, that many women followed him, as Marie the wife of Cleophas, and Marie Magdalen, and the virgine Marie: but it is obseruable that we reade not of one man by name that followed him,
Math. 27. 55. The Evangelist John Testifies, that many women followed him, as Marry the wife of Cleophas, and marry Magdalen, and the Virgae marry: but it is observable that we read not of one man by name that followed him,
except Iohn the Apostle, and he also was of Gallile, a countrey so meane and base that the Pharises supposed no good thing could come out of Gallile: so true is that saying of the Apostle, not many wise nor many mighty are called,
except John the Apostle, and he also was of Galilee, a country so mean and base that the Pharisees supposed no good thing could come out of Galilee: so true is that saying of the Apostle, not many wise nor many mighty Are called,
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but God hath chosen the foolish things of the world to confound the wise, and the weake to confound the mighty. 1. Cor. 1. 26. Peter that was so ready to offer his seruice to the death;
but God hath chosen the foolish things of the world to confound the wise, and the weak to confound the mighty. 1. Cor. 1. 26. Peter that was so ready to offer his service to the death;
and not one of the Disciples durst shew their heads except Iohn, and he spake not one word (that we can reade of in his maisters cause) and yet there were women that openly bewayled him,
and not one of the Disciples durst show their Heads except John, and he spoke not one word (that we can read of in his masters cause) and yet there were women that openly bewailed him,
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Daughters of Ierusalem vveepe not for me but for your selues, and for your children, the daies shall come, &c. And if they vvere not afraid to follovv him as hee vvas going to tovvards his execution, and heare his doctrine:
Daughters of Ierusalem weep not for me but for your selves, and for your children, the days shall come, etc. And if they were not afraid to follow him as he was going to towards his execution, and hear his Doctrine:
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Secondly, others answer that at the first these women might stand a farre of, Impediente turba & militibus, beeing hindered by the souldiers and the multitude, that pressed neere to see and heare what was done:
Secondly, Others answer that At the First these women might stand a Far of, Impediente turba & militibus, being hindered by the Soldiers and the multitude, that pressed near to see and hear what was done:
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but afterwards, when that Christ was lifted vp, and many were returned home, that then they drew neere to the Crosse, else (quoth Bellarmine ) how could Marie know that he spake to her,
but afterwards, when that christ was lifted up, and many were returned home, that then they drew near to the Cross, Else (quoth Bellarmine) how could marry know that he spoke to her,
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But this cannot be, for euen after our Sauiour had giuen vp the Ghost, it is sayde that the women that followed him from Gallile, beheld him a farre of:
But this cannot be, for even After our Saviour had given up the Ghost, it is said that the women that followed him from Galilee, beheld him a Far of:
Thirdly, therefore I take this for the best answer, that at the first they stood neerer the crosse, till such time as Christ had commended his mother to Iohn his care and custody:
Thirdly, Therefore I take this for the best answer, that At the First they stood nearer the cross, till such time as christ had commended his mother to John his care and custody:
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Veri amici libenter adsunt morituris, iuuant, &c. A true friend will not forsake his friend in his greatest aduersity, not in the prison, not in bands, not at the place of execution it selfe.
Very Friends Libenter adsunt morituris, iuuant, etc. A true friend will not forsake his friend in his greatest adversity, not in the prison, not in bans, not At the place of execution it self.
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Intreate me not to leaue thee, sayd Ruth to Naomi, where thou goest I will goe, where thou dyest I will dye, nothing but death shall separate vs asunder.
Entreat me not to leave thee, said Ruth to Naomi, where thou goest I will go, where thou Dies I will die, nothing but death shall separate us asunder.
if times of persecution come vpon vs, then shall you see false friends vanish away. Nay what speake I of vanishing, it may be they will verifie Micha his saying.
if times of persecution come upon us, then shall you see false Friends vanish away. Nay what speak I of vanishing, it may be they will verify Micah his saying.
Thus it is with false friendes, but true loue is like wildefire that burnes euen the water it selfe, much water cannot quench loue, nor floods drowne it.
Thus it is with false Friends, but true love is like wildefire that burns even the water it self, much water cannot quench love, nor floods drown it.
euen with all their might, by lyes, slanders, false reports, to alienate the peoples affections from our blessed Sauiour, they sayde he was a Drunkard, a diuel, that he cast out diuels by the diuel:
even with all their might, by lies, slanders, false reports, to alienate the peoples affections from our blessed Saviour, they said he was a Drunkard, a Devil, that he cast out Devils by the Devil:
yea though after they had slandered him, they scourged and crucified him, yet sayth Iosephus they that followed him frō the beginning ceased not to loue him for the ignominy of his death.
yea though After they had slandered him, they scourged and Crucified him, yet say Iosephus they that followed him from the beginning ceased not to love him for the ignominy of his death.
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The second is this, that our Sauiour beheld them with pitty from the Crosse ▪ so the Text sayth, When hee beheld his mother, &c. Now before I gather my assumption, let me first moue that same question that our Sauior moued.
The second is this, that our Saviour beheld them with pity from the Cross ▪ so the Text say, When he beheld his mother, etc. Now before I gather my Assump, let me First move that same question that our Saviour moved.
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Math 12. 49. Who is Christ his mother? and who is his sister? You know the answer, Whosoeuer doth the will of my Father in heauen, hee is my mother, sister, and brother.
Math 12. 49. Who is christ his mother? and who is his sister? You know the answer, Whosoever does the will of my Father in heaven, he is my mother, sister, and brother.
And if Christ beheld pittyed, comforted, cared for his mother, his naturall mother vnder the Crosse, (let this bee the collection) will hee not also behold thee with the eye of pitty and compassion (whom he cals his mother also) when thou art afflicted vnder the Crosse? I remember what God sayth of the afflicted Israelites oppressed in the land of Egypt;
And if christ beheld pitied, comforted, cared for his mother, his natural mother under the Cross, (let this be the collection) will he not also behold thee with the eye of pity and compassion (whom he calls his mother also) when thou art afflicted under the Cross? I Remember what God say of the afflicted Israelites oppressed in the land of Egypt;
What an encouragement may this be to vs, to beare the crosse with patience when wee shall consider it, that Christ seeth vs, pittyeth vs in our afflictions,
What an encouragement may this be to us, to bear the cross with patience when we shall Consider it, that christ sees us, Pitieth us in our afflictions,
hunger, thirst, wearinesse) that out of his owne experience he might pitty vs when we are hungry, thirsty, weary, &c. Hitherto of the occasion of Christs his speech.
hunger, thirst, weariness) that out of his own experience he might pity us when we Are hungry, thirsty, weary, etc. Hitherto of the occasion of Christ his speech.
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An dedignabitur vocare eam matrem? Did he disdaine to call her mother, that hee calleth her woman? In the sixth of Marke, it is sayd, that he was obedient to his mother,
an dedignabitur vocare eam matrem? Did he disdain to call her mother, that he calls her woman? In the sixth of Mark, it is said, that he was obedient to his mother,
Woman what haue I to doe with thee, mine houre is not yet come? Did hee vse his mother after an vnrespectiue manner? and may children take courage from hence to vse their parents vnreuerently? God forbid,
Woman what have I to do with thee, mine hour is not yet come? Did he use his mother After an unrespective manner? and may children take courage from hence to use their Parents unreverently? God forbid,
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First, to teach his mother and all that were there present, that he was the sonne of an higher calling then of the virgin Marie: if hee had called her mother it might happily haue confirmed them in their error, which supposed him to bee a meere man, a Carpenter, the sonne of Iosoph and Marie, &c. But in that he calleth her woman, he giues them all to vnderstand, that hee was the sonne of the most high, as well as Maries sonne.
First, to teach his mother and all that were there present, that he was the son of an higher calling then of the Virgae marry: if he had called her mother it might happily have confirmed them in their error, which supposed him to be a mere man, a Carpenter, the son of Joseph and marry, etc. But in that he calls her woman, he gives them all to understand, that he was the son of the most high, as well as Mary's son.
and sayth, Woman behold thy sonne. A notable patterne for rebellious and disobedient children, that vexe and grieue their parents at euery word they speake, by their cursing, banning, rayling, gibing.
and say, Woman behold thy son. A notable pattern for rebellious and disobedient children, that vex and grieve their Parents At every word they speak, by their cursing, banning, railing, gibing.
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Iohn 2. 4. And if you marke it, in reading Scripture, you shall not finde any mention made of the virgin Marie, but it is as Beza sayth Moderata mentio: A moderate mention made of her.
John 2. 4. And if you mark it, in reading Scripture, you shall not find any mention made of the Virgae marry, but it is as Beza say Moderata Mentio: A moderate mention made of her.
as the Papists either through blindnesse, or obstinacy do at this day•, that adore & worship the virgin Marie, Et omne titulum Iesu, &c. And attribute all the honourable titles belonging to Christ, to her.
as the Papists either through blindness, or obstinacy do At this day•, that adore & worship the Virgae marry, Et omne Titulum Iesu, etc. And attribute all the honourable titles belonging to christ, to her.
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Yet that I might not too lightly passe ouer this poynt, and that by the lesse you may iudge the more, I will not passe ouer one Idolatrous prayer that I lately read.
Yet that I might not too lightly pass over this point, and that by the less you may judge the more, I will not pass over one Idolatrous prayer that I lately read.
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Aue miserorum patrona, aue caelicae matrona Tu, ancillam Iesu Christi, te vocari voluisti Sed vt docet lex diuina, tu ipsius es domina, Namius habet & ratio, matrem praeesse filio Ergo ora suppliciter,
Aue miserorum patrona, ave caelicae Matron Tu, ancillam Iesu Christ, te vocari voluisti said vt docet lex Divine, tu Himself es domina, Namius habet & ratio, matrem Presse filio Ergo ora suppliciter,
This and a great many other like Rihmes are sung to the magnifying, I was about to say, the deifying of Christs mother, obscuring and dimming the glory due to Christ himselfe:
This and a great many other like Rihmes Are sung to the magnifying, I was about to say, the deifying of Christ mother, obscuring and dimming the glory due to christ himself:
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First, though she had originall sinne, yet the course of originall deprauation was so stayed in her, by the ouershadowing of the holy Ghost, that shee brought foorth a childe perfectly righteous without sinne, which neuer any but shee did.
First, though she had original sin, yet the course of original depravation was so stayed in her, by the overshadowing of the holy Ghost, that she brought forth a child perfectly righteous without sin, which never any but she did.
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Secondly, Shee was mother and nurse to our Sauiour Christ, the sonne of the most high, in whom all the nations of the earth are blessed, which is so great aprerogatiue, that the Prophet Isay sets it foorth with an ecce, Behold a virgin shall conceiue and beare a sonne, &c.
Secondly, She was mother and nurse to our Saviour christ, the son of the most high, in whom all the Nations of the earth Are blessed, which is so great aprerogatiue, that the Prophet Saiah sets it forth with an ecce, Behold a Virgae shall conceive and bear a son, etc.
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Luke 1. 48. All which considered, I cannot but grieue, and haue indignation, when I heare the vnconsiderate speeches that some haue aduentured to poure foorth in discoursing of the virgin Marie. But to pray to her, to adore her,
Lycia 1. 48. All which considered, I cannot but grieve, and have Indignation, when I hear the unconsiderate Speeches that Some have adventured to pour forth in discoursing of the Virgae marry. But to pray to her, to adore her,
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As there are many places against it, so I take it, none more apt then this Text, where our Sauiour speaking to his mother, saith not, mother, but woman behold thy sonne.
As there Are many places against it, so I take it, none more apt then this Text, where our Saviour speaking to his mother, Says not, mother, but woman behold thy son.
Behold thy thy sonne: as if he had sayd, this is he that I appoynt and constitute to bee in place of mee thy sonne, to prouide and care for, and comfort thee;
Behold thy thy son: as if he had said, this is he that I appoint and constitute to be in place of me thy son, to provide and care for, and Comfort thee;
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which I know he will as carefully performe, as if hee were thine naturall sonne. Before I come to gather any doctrine from the words, let mee assoyle two questions.
which I know he will as carefully perform, as if he were thine natural son. Before I come to gather any Doctrine from the words, let me assoil two questions.
Thirdly, because Iohn was present with him in his greatest abasement, when the other Disciples were fled for feare, I thinke to these three I may adde a fourth, viz. this.
Thirdly, Because John was present with him in his greatest abasement, when the other Disciples were fled for Fear, I think to these three I may add a fourth, viz. this.
and beene head of all the Apostles, and yet our Sauiour euer loued (and in some sort honoured and preferred Iohn ) and was more familiar with him then with Peter, or any Disciple else.
and been head of all the Apostles, and yet our Saviour ever loved (and in Some sort honoured and preferred John) and was more familiar with him then with Peter, or any Disciple Else.
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Ioh. 13. 23. It is sayd that Iohn leaned vpon Christs breast ▪ and in the same chapter it is sayde, that when Christ had spoke the word, One of you shall betray me;
John 13. 23. It is said that John leaned upon Christ breast ▪ and in the same chapter it is said, that when christ had spoke the word, One of you shall betray me;
the 26. To which also might bee added that the Reuelation was deliuered to Iohn and not to Peter. Reu. 1. 1. And here the virgin Marie is committed to Iohns custody and not to Peters, yea it is remarkeable that the infirmities of Peter are more displayed in the Scriptures then the infirmities of any of all the Apostles, perhaps his rashnesse whē he cut of Malchus his eare.
the 26. To which also might be added that the Revelation was Delivered to John and not to Peter. Reu. 1. 1. And Here the Virgae marry is committed to Iohns custody and not to Peter's, yea it is remarkable that the infirmities of Peter Are more displayed in the Scriptures then the infirmities of any of all the Apostles, perhaps his rashness when he Cut of Malchus his ear.
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Marke 14. 72. and many other of his infirmities the Scripture mentions, that I forbeare to rippe vp, out of the reuerence I beare to so worthy an Apostle,
Mark 14. 72. and many other of his infirmities the Scripture mentions, that I forbear to rip up, out of the Reverence I bear to so worthy an Apostle,
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To this I answer, that whatsoeuer in reason wee may imagine to the contrary, for the most part that is neglected of all, that is committed to the care of all.
To this I answer, that whatsoever in reason we may imagine to the contrary, for the most part that is neglected of all, that is committed to the care of all.
but if that there were not an ouer seer or two in euery towne appointed for that end, that the poore might (and through their negligence it comes to passe sometimes) that they are cast away for want of sustenance It is the duty of al to defend the innocent and helplesse from the mighty man, and ftom the oppressor;
but if that there were not nias over seer or two in every town appointed for that end, that the poor might (and through their negligence it comes to pass sometime) that they Are cast away for want of sustenance It is the duty of all to defend the innocent and helpless from the mighty man, and ftom the oppressor;
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it is a laudable and commendable order in our Church, that certaine men and women which we call godfathers & godmothers are appointed, that personally and particularly promise to see them taught the Creed, the Lords prayer, and the ten commandements.
it is a laudable and commendable order in our Church, that certain men and women which we call Godfathers & godmothers Are appointed, that personally and particularly promise to see them taught the Creed, the lords prayer, and the ten Commandments.
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That children ought not onely to be obedient to their parents, as Christ was, of whom it is sayd, Luke the second, That hee went downe with them and came to Nazareth, and was subiect to them,
That children ought not only to be obedient to their Parents, as christ was, of whom it is said, Lycia the second, That he went down with them and Come to Nazareth, and was Subject to them,
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but also if need require they ought to supply their parents wants and necessities, so long as God shall giue them life, (and as Christ did for his mother) prouide for them also after their departure,
but also if need require they ought to supply their Parents Wants and necessities, so long as God shall give them life, (and as christ did for his mother) provide for them also After their departure,
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Math. 16. 6. Marke 7. 10. The doctrine that they broached amongst the people, was this, viz. that it was a matter of greater necessity to fill their bagges and cram their wallets, to enrich their treasury and temple,
Math. 16. 6. Mark 7. 10. The Doctrine that they broached among the people, was this, viz. that it was a matter of greater necessity to fill their bags and cram their wallets, to enrich their treasury and temple,
yea and withall, taught them how to answer their parents, crauing ayd & succour at their hands, to say to them it is corban, that is as much as to say, that they had distributed to pious and charitable vses:
yea and withal, taught them how to answer their Parents, craving aid & succour At their hands, to say to them it is corban, that is as much as to say, that they had distributed to pious and charitable uses:
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By which exposition it appeares, that all such as relieue not their parēts wants, are breakers of the fifth commandement And thus also the word honour is often vsed in other places,
By which exposition it appears, that all such as relieve not their Parents Wants, Are breakers of the fifth Commandment And thus also the word honour is often used in other places,
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That is, not onely beare with their fraylties, and weakenesse, but furnish them also with all things needfull and necessary for their place and callings.
That is, not only bear with their frailties, and weakness, but furnish them also with all things needful and necessary for their place and callings.
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By all which Scriptures it appeareth that when God fayth, Honour thy father and mother, he intends amongst other dutyes, that children should to their vtmost power sustaine & relieue the wants of father and mother.
By all which Scriptures it appears that when God faith, Honour thy father and mother, he intends among other duties, that children should to their utmost power sustain & relieve the Wants of father and mother.
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First the law of nature requires it, Valerius Maximus sayth, that it is prima lex naturae, the very first law of nature for children to relieue their parents.
First the law of nature requires it, Valerius Maximus say, that it is prima lex naturae, the very First law of nature for children to relieve their Parents.
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Nature teacheth to dogood to them that haue done good to vs. Pharaohs Butler confessed it a fault, that he had receiued kindnesse from Ioseph, and had not requited it.
Nature Teaches to dogood to them that have done good to us Pharaohs Butler confessed it a fault, that he had received kindness from Ioseph, and had not requited it.
We reade of Antigonus the sonne of Demetrius, that when his father was prisoner to Seleucus, that hee (notwithstanding his fathers charge to the contrary) sold away his townes, lands, iewels, to pay his fathers ransome;
We read of Antigonus the son of Demetrius, that when his father was prisoner to Seleucus, that he (notwithstanding his Father's charge to the contrary) sold away his Towns, Lands, Jewels, to pay his Father's ransom;
And Valerius Maximus of whom, I spake before alledges another example so memorable, that I haue read it at the least in tenne seuerall Authors, of a daughter that gaue sucke to her father in prison, beeing condemned to dye by famine, which when the Iaylor had espyed and published abroade,
And Valerius Maximus of whom, I spoke before alleges Another Exampl so memorable, that I have read it At the least in tenne several Authors, of a daughter that gave suck to her father in prison, being condemned to die by famine, which when the Jailer had espied and published abroad,
Euen these Pagans shall come and rise vp in iudgement against vs that are called Christians, and condemne vs. Nay the dumbe and vnreasonable creatures shall rise vp in iudgment against the men of this generation.
Eve these Pagans shall come and rise up in judgement against us that Are called Christians, and condemn us Nay the dumb and unreasonable creatures shall rise up in judgement against the men of this generation.
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Zenophon reports of a Law that was amongst the men of Athens, that if a man were knowne to haue denyed succour to his parents in the time of their want, that such an one,
Zenophon reports of a Law that was among the men of Athens, that if a man were known to have denied succour to his Parents in the time of their want, that such an one,
it shall suffise to rehearse the words of a learned Expositor vpon the fifteenth of Mathew: It is written sayth he of a famous Lawgiuer, which enacted many good statutes for repressing many vices,
it shall suffice to rehearse the words of a learned Expositor upon the fifteenth of Matthew: It is written say he of a famous Lawgiver, which enacted many good statutes for repressing many vices,
he answered, because he supposed there was no such execrable and detestable villany to bee found vpon earth, that any should be so diuellishly impious,
he answered, Because he supposed there was no such execrable and detestable villainy to be found upon earth, that any should be so devilishly impious,
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But those times were golden times, and those that liued then are dead now, in whose rooms are started vp an vnnaturall brood of patricide, some such as haue layed violent hands vpon,
But those times were golden times, and those that lived then Are dead now, in whose rooms Are started up an unnatural brood of patricide, Some such as have laid violent hands upon,
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and angelicall kinde of life, so much to be honoured, that children proculcatis parentibus, euen trampling their parents vnder their feete, ought to runne into monasteryes:
and angelical kind of life, so much to be honoured, that children proculcatis parentibus, even trampling their Parents under their feet, ought to run into monasteries:
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they say that children by their prayers, dyrges, Masses, may profite their dead parents, and by these and the like doctrines make childten to east off all care of parents, sinke they, swim they:
they say that children by their Prayers, dyrges, Masses, may profit their dead Parents, and by these and the like doctrines make childten to east off all care of Parents, sink they, swim they:
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Secondly, this doctrine reproues those that eythet relieue not their parents at all, or else doe it after such a niggardly and repining manner, that a man shall neuer come where their parents are,
Secondly, this Doctrine reproves those that eythet relieve not their Parents At all, or Else do it After such a niggardly and repining manner, that a man shall never come where their Parents Are,
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The teares that I haue seene trickling downe the cheekes of aged parents, and the neglect which I haue seene amongst vngratefull children, doe euen force mee, and compell me to speake;
The tears that I have seen trickling down the cheeks of aged Parents, and the neglect which I have seen among ungrateful children, do even force me, and compel me to speak;
thou hast, nor canst not requite them, and yet leauest them to the wide world, to hunger, to thirst, to cold, to nakednesse, to sinke, to swimme, to goe forward, to goe backeward.
thou hast, nor Canst not requite them, and yet Leavest them to the wide world, to hunger, to thirst, to cold, to nakedness, to sink, to swim, to go forward, to go backward.
Thirdly and lastly, this that hath been sayd, taxes such children as are so far from relieuing their parents, that they rise vp in open hostility against thē, oppresse them, contend with them,
Thirdly and lastly, this that hath been said, Taxes such children as Are so Far from relieving their Parents, that they rise up in open hostility against them, oppress them, contend with them,
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First he directed his speech to his mother, Behold thy sonne. And had hee sayd no more but this out of question it would haue made Iohn exceeding careful:
First he directed his speech to his mother, Behold thy son. And had he said no more but this out of question it would have made John exceeding careful:
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but Christ contents not himselfe with this, but makes sure worke and directs his speech to Iohn also, saying, Behold thy mother. From his example learne we to deale earnestly and zealously, not carelesly and coldly in the behalfe of the distressed.
but christ contents not himself with this, but makes sure work and directs his speech to John also, saying, Behold thy mother. From his Exampl Learn we to deal earnestly and zealously, not carelessly and coldly in the behalf of the distressed.
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Yet would our blessed Sauiour commit her to the trust of none but of a Disciple, At quos Discipulos habent Euangelii ministri, &c. But sayth a learned man, where shall a paynful and laborious Minister of Gods word finde such a Disciple, to whom hee may with confidence vpon his death bed, commit the care of his father, mother, wife, or children.
Yet would our blessed Saviour commit her to the trust of none but of a Disciple, At quos Discipulos habent Gospel ministri, etc. But say a learned man, where shall a painful and laborious Minister of God's word find such a Disciple, to whom he may with confidence upon his death Bed, commit the care of his father, mother, wife, or children.
and when hee hath performed the duty and office of a faithfull Pastor, his course beeing finished, it makes my bowels euen turn within meto see his poore widdow to become a vagabond,
and when he hath performed the duty and office of a faithful Pastor, his course being finished, it makes my bowels even turn within meto see his poor widow to become a vagabond,
& for a congregation, & yet amongst thousands of such as are or ought to be disciples, not a man to bee found that wil relieue either mother, wife son,
& for a congregation, & yet among thousands of such as Are or ought to be Disciples, not a man to be found that will relieve either mother, wife son,
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Deinde dicit mihi. Then he sayd to me, Behold, &c: But thus he sayd to his Disciple whom he loued, &c. And so in the consequent words he sayth not, Ego recepi, I tooke her;
Deinde dicit mihi. Then he said to me, Behold, etc.: But thus he said to his Disciple whom he loved, etc. And so in the consequent words he say not, Ego recepi, I took her;
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But where is the man that like Iohn delights to talke of Gods mercyes to him? who sings with that sacred virgin, Magnificat anima mea, &c. My soule doth magnifie the Lord,
But where is the man that like John delights to talk of God's Mercies to him? who sings with that sacred Virgae, Magnificat anima mea, etc. My soul does magnify the Lord,
How doe wee vnderprise and vndervallew the greatest blessings? nay are wee not so farre from thankefulnesse, that wee murmur and complayne because of the abundance of Gods blessings:
How do we underprise and vndervallew the greatest blessings? nay Are we not so Far from thankfulness, that we murmur and complain Because of the abundance of God's blessings:
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how many contemners of the word of God, that in stead of thankefulnesse for the word, cry out as the Israelites of their Mannah, Wee can see nothing but this Mannah;
how many contemners of the word of God, that in stead of thankfulness for the word, cry out as the Israelites of their Manna, we can see nothing but this Manna;
how many seditious persons? that cry out against our glorious peace, and in stead of praysing God for it, are ready to say, that times of warre are better then times of peace.
how many seditious Persons? that cry out against our glorious peace, and in stead of praising God for it, Are ready to say, that times of war Are better then times of peace.
as to cōmit his mother the virgin Marie to his custody, yet as one regardles of praise he calles himself only by the name of the beloued Disciple, out of thankfulnesse,
as to commit his mother the Virgae marry to his custody, yet as one regardless of praise he calls himself only by the name of the Beloved Disciple, out of thankfulness,
wee fast, we pray, we come to heare the word, but whatsoeuer wee doe, like the buylders of Babel, here is our ayme, to get our selues a name, I know not better, to whom I may compare many men better,
we fast, we pray, we come to hear the word, but whatsoever we do, like the Builders of Babel, Here is our aim, to get our selves a name, I know not better, to whom I may compare many men better,
& in open view, as if God would beleeue nothing without witnesse. But what sayth the blessed Apostle Paul, Let nothing be done through contention or vaineglory.
& in open view, as if God would believe nothing without witness. But what say the blessed Apostle Paul, Let nothing be done through contention or vainglory.
Sometimes as a note of compassion, mouing to take pitty vpon the miserable, and so it is vsed here, Behold thy mother; that is, comfort and cherrish her as if shee were thine owne mother:
Sometime as a note of compassion, moving to take pity upon the miserable, and so it is used Here, Behold thy mother; that is, Comfort and cherish her as if she were thine own mother:
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yet sayth our Sauiour Behold thy mother: how behold her? effectually, really, operatiuely; care for her, cherrish her, comfort her, as she were thine owne mother.
yet say our Saviour Behold thy mother: how behold her? effectually, really, operatiuely; care for her, cherish her, Comfort her, as she were thine own mother.
The obseruation to bee collected hence (because it generally concernesall Gods people, and not Iohn alone.) I will propound it generally, viz. that is the duty of all Gods people, not onely to see but according to the meanes that God hath giuen them to succor & relieue the miseries of the afflicted.
The observation to be collected hence (Because it generally concernesall God's people, and not John alone.) I will propound it generally, viz. that is the duty of all God's people, not only to see but according to the means that God hath given them to succour & relieve the misery's of the afflicted.
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Their are two markes, effects, properties of pure religion, innocency, charity, hee that cannot testifie the truth of his religion by these two, whatsoeuer his words may bee, is but a rotten post paynted, a marble tombe full of rottennesse,
Their Are two marks, effects, properties of pure Religion, innocency, charity, he that cannot testify the truth of his Religion by these two, whatsoever his words may be, is but a rotten post painted, a Marble tombe full of rottenness,
How abides the loue of God in that man (sayth Iohn ) that seeth his brother in need and shuts vp his bowels of compassion against him? Pretend vnmercifull misers what they will, they are haters of God, infidels:
How abides the love of God in that man (say John) that sees his brother in need and shuts up his bowels of compassion against him? Pretend unmerciful misers what they will, they Are haters of God, Infidels:
euery schoole boy can tell you, fides a fio. When a tree is cut from the roote, wee wonder not though it ly yeare after yeare and brings foorth fruites, faith is as it were the root, to giue to distribute, & ct. he fruites:
every school boy can tell you, fides a fio. When a tree is Cut from the root, we wonder not though it lie year After year and brings forth fruits, faith is as it were the root, to give to distribute, & ct. he fruits:
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but I may truely say, that one mercifull man like Iob, is woorth a thousand, yea thousand thousands such as Nabal was, Churles, Carles, couetous persons:
but I may truly say, that one merciful man like Job, is worth a thousand, yea thousand thousands such as Nabal was, Churls, Charles, covetous Persons:
God be mercifull vnto vs and blesse vs, and shew the light of his countenance and be mercifull vnto vs, &c. Though thou callest God father euery day thou rise,
God be merciful unto us and bless us, and show the Light of his countenance and be merciful unto us, etc. Though thou Callest God father every day thou rise,
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yet if thou be not like him in face and countetenance, that is in mercy and compassion, God will bee so farre from delighting in thee, that hee will not acknowledge thee for his childe.
yet if thou be not like him in face and countetenance, that is in mercy and compassion, God will be so Far from delighting in thee, that he will not acknowledge thee for his child.
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as God their father is mercifull, and whosoeuer is not thus like him in mercy, God will not acknowledge for his children at the great day of iudgement;
as God their father is merciful, and whosoever is not thus like him in mercy, God will not acknowledge for his children At the great day of judgement;
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Then shall the king say to those one his left hand, I was hungry you gaue mee no meate, I was thirsty you gaue me no drink I was naked and you cloathed me not, go you cursed into euerlasting fire.
Then shall the King say to those one his left hand, I was hungry you gave me no meat, I was thirsty you gave me no drink I was naked and you clothed me not, go you cursed into everlasting fire.
But leaue wee the first word of the charge, Behold, to adde a little also of the next two words (for euery word will affoord plenty of matter) and it followes that he should behold his mother.
But leave we the First word of the charge, Behold, to add a little also of the next two words (for every word will afford plenty of matter) and it follows that he should behold his mother.
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Secondly, she hath not company about her as at such times are vsuall, keepers, nurses, &c. but is compelled for want of other helpe with her owne hands to dresse her newly borne infant.
Secondly, she hath not company about her as At such times Are usual, keepers, Nurse's, etc. but is compelled for want of other help with her own hands to dress her newly born infant.
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heare this thou prowde earthworme, he that was Lord and maker of all, Iesus, despised all, would not be borne of a rich but of a poore woman, would not bee born at Ierusalem,
hear this thou proved earthworm, he that was Lord and maker of all, Iesus, despised all, would not be born of a rich but of a poor woman, would not be born At Ierusalem,
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Secondly, it appeares playnely that she was poore by that gift she offered at the time of her purification, being a payre of turtle Doues, or two yong pigeons.
Secondly, it appears plainly that she was poor by that gift she offered At the time of her purification, being a pair of turtle Dove, or two young pigeons.
This was Gods law that when the dayes of a womans purifying was fulfilled for a son or for a daughter, she should bring a lamb of the first yeare for a burnt offering,
This was God's law that when the days of a woman's purifying was fulfilled for a son or for a daughter, she should bring a lamb of the First year for a burned offering,
Ioseph also that was betrothed was right heire to the crowne, and yet see how the wheele turns (and in them as in a glasse) behold the vanity and vicissitude of all things in this world;
Ioseph also that was betrothed was right heir to the crown, and yet see how the wheel turns (and in them as in a glass) behold the vanity and vicissitude of all things in this world;
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the one being constrained throgh want, was faine to labour for his liuing, and became a Carpenter, viz. Ioseph ▪ The other, I meane, the virgin Marie, to liue by the almes and cost of Iohn the Apostle.
the one being constrained through want, was feign to labour for his living, and became a Carpenter, viz. Ioseph ▪ The other, I mean, the Virgae marry, to live by the alms and cost of John the Apostle.
and waynes somtimes, and neuer continueth at one stay? I remember what I haue read of one Eumenes a Thracian raysed vp to that height by Alexander, that he was able to meet Antigonus king of Macedonia in a pitched field,
and wains sometimes, and never Continueth At one stay? I Remember what I have read of one Eumenes a Thracian raised up to that height by Alexander, that he was able to meet Antigonus King of Macedonia in a pitched field,
Baiazeth the Emperour after hee had conquered in many a pitched field, was at length taken and kept and famished in an iron Cage by Tamberlaine the king of Parthia. But thus it was euer and will be euer, a man shall as easily make the Sea to cease her motion,
Baiazeth the Emperor After he had conquered in many a pitched field, was At length taken and kept and famished in an iron Cage by Tamberlaine the King of Parthia. But thus it was ever and will be ever, a man shall as Easily make the Sea to cease her motion,
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or that Peter wanted, gold or siluer, let her be what she will bee, as blinde as Bartimeus, as lame as Mephibosheth, as stubborne as Vashti, as light as Oinah, it matters not:
or that Peter wanted, gold or silver, let her be what she will be, as blind as Bartimaeus, as lame as Mephibosheth, as stubborn as Vashti, as Light as Oinah, it matters not:
it is a world to see how men bestir themselues, exact, law, cheate, breake, cut one anothers throates, ingrosse, sophisticate, grinde, grate the poore, lye, sweare, forsweare, steale, kill,
it is a world to see how men Bestir themselves, exact, law, cheat, break, Cut one another's throats, engross, sophisticate, grind, grate the poor, lie, swear, forswear, steal, kill,
the rich mans riches are his strong hold (saith Salomon ) he thinkes if he be walled about with a golden or siluer wall, I meane if he haue but wealth enough, that then hee is sure enough for any want or ill willers, surer then if he were in Douer Castle, or the Tower of London:
the rich men riches Are his strong hold (Says Solomon) he thinks if he be walled about with a golden or silver wall, I mean if he have but wealth enough, that then he is sure enough for any want or ill willers, Surer then if he were in Douer Castle, or the Tower of London:
the criple laies not all his weight so securely vpon his cruches, the Arke rested not so firmely vpon the mountaines of Arrarat, as these securely rest vpon carnall helpes that will deceiue them.
the cripple lays not all his weight so securely upon his cruches, the Ark rested not so firmly upon the Mountains of Ararat, as these securely rest upon carnal helps that will deceive them.
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Hadst thou Octauians treasure, one drop of Gods mercy is more worth then all. Hadst thou as many Kingdomes as Ahashuerosh, thou couldest but liue, and so thou mayest,
Hadst thou Octauians treasure, one drop of God's mercy is more worth then all. Hadst thou as many Kingdoms as Ahasuerus, thou Couldst but live, and so thou Mayest,
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but bequeath them a gift of charge, the guardianship of a childe, the custody of father and mother, brother, &c. request them to performe any office of friendship else (if they may not at the least saue themselues harmles) they haue no disposition at all to busines of that nature.
but Bequeath them a gift of charge, the guardianship of a child, the custody of father and mother, brother, etc. request them to perform any office of friendship Else (if they may not At the least save themselves harmless) they have no disposition At all to business of that nature.
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I entend not my speech against man truly religious, but against hypocriticall white skinned professors, that make a shew of godlynesse and deny the power of it.
I intend not my speech against man truly religious, but against hypocritical white skinned professors, that make a show of godliness and deny the power of it.
I speak no more against profession then Christ did against Tything Mint and Annis and Rue, &c. But yet I cannot but from my soule lament the nullity and nothingnesse of obedience.
I speak no more against profession then christ did against Tithing Mint and Annis and Rue, etc. But yet I cannot but from my soul lament the nullity and nothingness of Obedience.
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Me thinkes I may fitly compare diuers Professors to the Coriander, that hath a naughtie Root, a stinking Leafe, a naughtie Blade, and yet a sweet Seed:
Me thinks I may fitly compare diverse Professors to the Coriander, that hath a naughty Root, a stinking Leaf, a naughty Blade, and yet a sweet Seed:
But brethren, euen all you that heare mee this day, I beseech you all to behold and consider the example of the Apostle Iohn that when the Lord commands, consults not with flesh and blood,
But brothers, even all you that hear me this day, I beseech you all to behold and Consider the Exampl of the Apostle John that when the Lord commands, consults not with Flesh and blood,
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From that houre he tooke her, &c. The words in the Originall are, NONLATINALPHABET, &c. Abs illa hora, that is, from the time that Christ spake to him, to the time of the virgins Maries death hee tooke her to his owne home.
From that hour he took her, etc. The words in the Original Are,, etc. Abs illa hora, that is, from the time that christ spoke to him, to the time of the Virgins Mary's death he took her to his own home.
Whē Christ called Andrew and Peter, saying, follow me: the story sayth, They left their nets presently and followed him. When Iesus sayd, Zacheus come downe at once:
When christ called Andrew and Peter, saying, follow me: the story say, They left their nets presently and followed him. When Iesus said, Zacchaeus come down At once:
Now is the time that we are sure of, and wee are sure of no time but this now, we cannot recall the time past, wee know not whether euer wee shall enioy that is to come, we are sure of no time but this nunc, euen this moment:
Now is the time that we Are sure of, and we Are sure of no time but this now, we cannot Recall the time past, we know not whither ever we shall enjoy that is to come, we Are sure of no time but this nunc, even this moment:
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What followes? the breath is no sooner out of their bodyes, but the diuell seizes vpon their soules, which hee straight wayes plungeth into so horrid torrid torment, that were I able to expresse it to the life would make the heauens melt,
What follows? the breath is no sooner out of their bodies, but the Devil seizes upon their Souls, which he straight ways plungeth into so horrid torrid torment, that were I able to express it to the life would make the heavens melt,
Exodus 15. When Moses was to take thc peoples beneuolence towards the building of the tabernacle, God commanded him to take the gifts of none but such as gaue freely.
Exodus 15. When Moses was to take thc peoples benevolence towards the building of the tabernacle, God commanded him to take the Gifts of none but such as gave freely.
Quid hoc sayth Augustine? What meanes this petition? Vt quomodo tibi seruiunt Angeli in Coelo, &c. This is the meaning, sayth hee, that as the Angels serue God in heauen,
Quid hoc say Augustine? What means this petition? Vt quomodo tibi seruiunt Angeli in Coelo, etc. This is the meaning, say he, that as the Angels serve God in heaven,
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yea but how do the Angels in heauen serue God? The reuerend Babbington tels vs, they obey God, Lubentissime, citissime, fidelissime, &c. Willingly, chearefully, speedily, faithfully, &c. they flye when God commands.
yea but how do the Angels in heaven serve God? The reverend Babbington tells us, they obey God, Lubentissime, citissime, fidelissime, etc. Willingly, cheerfully, speedily, faithfully, etc. they fly when God commands.
but was carefull and tender ouer her so long as she liued From the houre, &c. Some write that shee liued with Iohn eleuen yeares after Christ his death.
but was careful and tender over her so long as she lived From the hour, etc. some write that she lived with John eleuen Years After christ his death.
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The head was fine gold, his breast and armes siluer, his belly and thighes brasse, his legges iron, his feete partly iron, partly clay, still worse and worse;
The head was fine gold, his breast and arms silver, his belly and thighs brass, his legs iron, his feet partly iron, partly clay, still Worse and Worse;
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at the first profession of religion they were exceeding forward for the aduancing of Gods worship, ready to distribute, &c. But now are as cold as frost or Ice in winter;
At the First profession of Religion they were exceeding forward for the advancing of God's worship, ready to distribute, etc. But now Are as cold as frost or Ice in winter;
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I haue read of Silkewormes, that after they haue done their master seruice in making silke for garments, some of them turne to mothes, and fret garments:
I have read of Silkworms, that After they have done their master service in making silk for garments, Some of them turn to moths, and fret garments:
euen so is it with many in our times, that at the first profession of godlinesse, doe God some seruice, by countenancing and encouraging such as are good;
even so is it with many in our times, that At the First profession of godliness, do God Some service, by countenancing and encouraging such as Are good;
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Oh it is a fearefull thing when wee are come out of the Sodome of our sinnes, to looke backe again towards Sodome: Paul calleth the Galathathians fooles,
O it is a fearful thing when we Are come out of the Sodom of our Sins, to look back again towards Sodom: Paul calls the Galathathians Fools,
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for it were farre better neuer to haue known the way of righteousnesse, then after wee haue knowne, to turne away from the holy commandement giuen vnto vs. Pardon now my boldnesse, I will speak but this once;
for it were Far better never to have known the Way of righteousness, then After we have known, to turn away from the holy Commandment given unto us Pardon now my boldness, I will speak but this once;
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If any shall obiect with Bellarmine that Iohn was one of those that sayd, Behold we haue forsaken all and followed thee, what shall we haue therefore? and shall vrge vs further, that that they forsooke was house, brethren, sisters, father, mother, wife, children, lands.
If any shall Object with Bellarmine that John was one of those that said, Behold we have forsaken all and followed thee, what shall we have Therefore? and shall urge us further, that that they forsook was house, brothers, Sisters, father, mother, wife, children, Lands.
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they left not all simply and wholely, take all who would, but they left all as one sayth, Quatenus illo impedimento esse possent, &c. So farre forth as they might hinder them in preaching the Gospell and not otherwise, they did not so leaue all,
they left not all simply and wholly, take all who would, but they left all as one say, Quatenus illo impedimento esse possent, etc. So Far forth as they might hinder them in preaching the Gospel and not otherwise, they did not so leave all,
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first it giues a mortall and deadly blow to Papisticall beggery, of Capuchins Heremites, Anchorites, that extoll and prayse Penury and Pouertie as a state of perfection, contrary to that Prophets praier, giue me neither pouerty nor riches and contrary to Christ his practise,
First it gives a Mortal and deadly blow to Papistical beggary, of Capuchins Hermits, Anchorites, that extol and praise Penury and Poverty as a state of perfection, contrary to that prophets prayer, give me neither poverty nor riches and contrary to christ his practice,
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Secondly, this doctrine that Iohn tooke Marie to his owne, makes against Anabaptisticall community, which Anabaptists and Familists seeme to proue out of that place where it is sayd, that all that did beleeue were in one place,
Secondly, this Doctrine that John took marry to his own, makes against Anabaptistical community, which Anabaptists and Familists seem to prove out of that place where it is said, that all that did believe were in one place,
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Thirdly, of that that was sold, they suffered not euery man to be his own caruer, but they distributed according to euery mans necessitie, to some more, to some lesse,
Thirdly, of that that was sold, they suffered not every man to be his own carver, but they distributed according to every men necessity, to Some more, to Some less,
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Fourthly, If all things bee common, why sayth God, Thou shalt not steale? Why sayth Paul, That theeues shall not inherit Gods kingdome? How can there be theft if thou take away propriety of goods?
Fourthly, If all things be Common, why say God, Thou shalt not steal? Why say Paul, That thieves shall not inherit God's Kingdom? How can there be theft if thou take away propriety of goods?
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Lastly, a world of other inconueniences will follow if wee deny propriety of goods, it will follow that Naboth was too scrupulous in the matter of his vineyard, that the eight commandmant might well be razed out from the rest of the commandements;
Lastly, a world of other inconveniences will follow if we deny propriety of goods, it will follow that Naboth was too scrupulous in the matter of his vineyard, that the eight commandmant might well be razed out from the rest of the Commandments;
