A plaine and compendious exposition of Christs Sermon in the Mount contayned in the 5.6.7. chapters of Saint Matthew. Being the substance of sundry sermons. By Iohn Carter minister at Belstead neare Ipswych:
THE WISE BVILDER, OR CHRISTS Sermon in the Mount expounded. MATTH. 7. 24, 25, 26, 27. 24. Therefore whosoeuer heareth these sayings of mine, and doth them, I will liken him vnto a wise man, that built his house vpon a rocke:
THE WISE BUILDER, OR CHRIST Sermon in the Mount expounded. MATTHEW. 7. 24, 25, 26, 27. 24. Therefore whosoever hears these sayings of mine, and does them, I will liken him unto a wise man, that built his house upon a rock:
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IN these foure Verses is contayned the conclusion of Christ's most notable Sermon vpon the Mount, which is faithfully recorded by this our Euangelist Saint Matthew, (one of the Pen-men of the Holy Ghost) in the fift, sixt,
IN these foure Verses is contained the conclusion of Christ's most notable Sermon upon the Mount, which is faithfully recorded by this our Evangelist Saint Matthew, (one of the Penmen of the Holy Ghost) in the fift, sixt,
This worthy conclusion seemeth to be inferred vpon his doctrine going immediately before, concerning the dreadfull doome of all workers of iniquitie, pronounced in three seuerall sentences to this effect, Seeing euery tree that bringeth not forth good fruit, is hewen downe, and cast into the fire;
This worthy conclusion seems to be inferred upon his Doctrine going immediately before, Concerning the dreadful doom of all workers of iniquity, pronounced in three several sentences to this Effect, Seeing every tree that brings not forth good fruit, is hewn down, and cast into the fire;
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and meete for the Master's vse, and prepared vnto euery good worke) I will liken him vnto a wiseman, &c. Contrariwise, Euery one that heareth these sayings of mine,
and meet for the Masters use, and prepared unto every good work) I will liken him unto a Wiseman, etc. Contrariwise, Every one that hears these sayings of mine,
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His aime and scope heere, is, to set before our eyes the Image and picture of the good and euill hearer, expressed to the quicke, vnder the similitude of the wise builder, verse 24. 25. First, by his actions, truly religious;
His aim and scope Here, is, to Set before our eyes the Image and picture of the good and evil hearer, expressed to the quick, under the similitude of the wise builder, verse 24. 25. First, by his actions, truly religious;
hee ioyneth practise to his hearing, turning the word into worke, Obeying from the heart (as the Apostle testifieth of the Romanes) that forme of doctrine, whereunto he is deliuered, or whereby he is (as it were) new minted, or moulded.
he Joineth practice to his hearing, turning the word into work, Obeying from the heart (as the Apostle Testifieth of the Romans) that Form of Doctrine, whereunto he is Delivered, or whereby he is (as it were) new minted, or moulded.
So farre forth that (as the same Apostle teacheth in the same Epistle) he is now no more conformed to this world, but transformed, by the renewing, not of his manners alone,
So Far forth that (as the same Apostle Teaches in the same Epistle) he is now no more conformed to this world, but transformed, by the renewing, not of his manners alone,
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but of his very minde, that hee may proue by his owne daily practise and experience (which is the best Commentary, of all other.) What is that good, that acceptable and perfect will of GOD, reueiled in his Word, and more particularly in this most wise and holy Sermon.
but of his very mind, that he may prove by his own daily practice and experience (which is the best Commentary, of all other.) What is that good, that acceptable and perfect will of GOD, revealed in his Word, and more particularly in this most wise and holy Sermon.
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not suffering himselfe to bee beaten from it by any troubles or vexations, which accompany either mortification of sinne, or persecution for righteousnesse.
not suffering himself to be beaten from it by any Troubles or vexations, which accompany either mortification of sin, or persecution for righteousness.
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Yea, how weake soeuer the reproouer bee, and how great soeuer the partie reproued, yet hee will bee readie, with right noble Dauid, to breake forth and say, Blessed be the Lord God, which sent thee this day to me,
Yea, how weak soever the Reprover be, and how great soever the party reproved, yet he will be ready, with right noble David, to break forth and say, Blessed be the Lord God, which sent thee this day to me,
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For Christ Iesus, the onely begotten Sonne of God, and Lord of glory, pronounceth (and that with great earnestnesse) him to be his brother, sister, and mother:
For christ Iesus, the only begotten Son of God, and Lord of glory, pronounceth (and that with great earnestness) him to be his brother, sister, and mother:
if she could haue seene it, yet would needs sing a note aboue Ela, and bee made wiser by the counsell of the old Cheater, the Deuill, speaking in the Serpent:
if she could have seen it, yet would needs sing a note above Ela, and be made Wiser by the counsel of the old Cheater, the devil, speaking in the Serpent:
as hee bare her in hand, shee lost that which she had, and plunged herselfe, withall her miserable posteritie, into extreme folly and vanitie, ending in vtter perdition.
as he bore her in hand, she lost that which she had, and plunged herself, withal her miserable posterity, into extreme folly and vanity, ending in utter perdition.
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Heere our Lord and Master (being most wise, and euen wisdome it selfe, and comming also to seeke and to saue that which was lost ) prescribeth vnto vs the onely antidote or souereigne remedie against this deadly poyson, to wit, the constant hearing and doing of these his fayings.
Here our Lord and Master (being most wise, and even Wisdom it self, and coming also to seek and to save that which was lost) prescribeth unto us the only antidote or sovereign remedy against this deadly poison, to wit, the constant hearing and doing of these his fayings.
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So Moses, the seruant of the Lord, most diuinely taught the people of Israel, Heare (saith hee) and doe these statutes and indgements, which the Lord my God hath commanded,
So Moses, the servant of the Lord, most divinely taught the people of Israel, Hear (Says he) and do these statutes and Judgments, which the Lord my God hath commanded,
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And Dauid found the truth hereof by most sweet and comfortable experience (as euery one, that taketh his course, shall) Thou (saith he) through thy Commandements hast made me wiser then mine enemies,
And David found the truth hereof by most sweet and comfortable experience (as every one, that Takes his course, shall) Thou (Says he) through thy commandments hast made me Wiser then mine enemies,
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But we are further to vnderstand, that by comparing this Text with Luke 6. 47. where our Sauiour Christ shutteth vp his Sermon with this very conclusion, we shall find, wherein the life and excellencie of his wisdome consisteth;
But we Are further to understand, that by comparing this Text with Lycia 6. 47. where our Saviour christ shutteth up his Sermon with this very conclusion, we shall find, wherein the life and excellency of his Wisdom Consisteth;
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So farre forth, that being driuen by the Law, spiritually vnderstood to IESVS CHRIST, wee fall downe at his feet (as it were) and, from the very bottome of our hearts, cry with the poore Publican, Lord be mercifull to me a sinner;
So Far forth, that being driven by the Law, spiritually understood to JESUS CHRIST, we fallen down At his feet (as it were) and, from the very bottom of our hearts, cry with the poor Publican, Lord be merciful to me a sinner;
but for vs, comming to Christ by faith, as to a liuing stone; to be built vp a spiritual house, it requireth vnweariable labour & paines all our life long.
but for us, coming to christ by faith, as to a living stone; to be built up a spiritual house, it requires unweariable labour & pains all our life long.
That giuing all diligence, we may ad to our faith (whereby the fountion was layed) vertue, or an honest and good heart and life ioyned with courage and resolution for the purpose;
That giving all diligence, we may and to our faith (whereby the fountion was laid) virtue, or an honest and good heart and life joined with courage and resolution for the purpose;
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as meate, drinke, apparell, riches, honour, and such like: not suffering our hearts to bee surcharged with surfeiting, drunkennesse, worldly cares, pride of life,
as meat, drink, apparel, riches, honour, and such like: not suffering our hearts to be surcharged with surfeiting, Drunkenness, worldly Cares, pride of life,
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and to temperance, patience in bearing meekely whatsoeuer iniuries or insolencies of our aduersaries, or infirmities of our brethren, and fellow-Christians:
and to temperance, patience in bearing meekly whatsoever injuries or insolences of our Adversaries, or infirmities of our brothers, and fellow-Christians:
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and to godlinesse, brotherly-kindnesse, being (as the Apostle teacheth) kindly or naturally affect•oned, to loue one another with brotherly loue; In honour, preferring one another;
and to godliness, Brotherly kindness, being (as the Apostle Teaches) kindly or naturally affect•oned, to love one Another with brotherly love; In honour, preferring one Another;
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ready according to the will of God, to lay downe our very liues for the brethren, after the example of Christ Iesus: And to brotherly kindnesse, charitie, extending it selfe to do good vnto all, friends, foes, Christians, aliens, being the Lady and Princesse of all those graces, whereby we doe seruice one to another,
ready according to the will of God, to lay down our very lives for the brothers, After the Exampl of christ Iesus: And to brotherly kindness, charity, extending it self to do good unto all, Friends, foes, Christians, aliens, being the Lady and Princess of all those graces, whereby we do service one to Another,
Thus to be exercised alwaies, vpon all occasions, is rightly to build vpon the foundation, to make our owne calling and election (the highest fauours bestowed vpon mankinde) sure, and to be indeed wise Christians.
Thus to be exercised always, upon all occasions, is rightly to built upon the Foundation, to make our own calling and election (the highest favours bestowed upon mankind) sure, and to be indeed wise Christians.
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and blustering of the windes, whereof he afterwards gaue his disciples warning in plaine termes, In the world (saith he) you shall haue affliction, but bee of good cheere, I haue ouercome the world.
and blustering of the winds, whereof he afterwards gave his Disciples warning in plain terms, In the world (Says he) you shall have affliction, but be of good cheer, I have overcome the world.
The experience of all ages maketh good that generall proposition of the Apostle, yea, and all, that will liue godly in CHRIST IESVS, shall suffer persecution.
The experience of all ages makes good that general proposition of the Apostle, yea, and all, that will live godly in CHRIST JESUS, shall suffer persecution.
The good hearer is (as wee heard) founded vpon CHRIST IESVS, and the promises of God (which all in him are yea, and in him Amen ) apprehended by Faith,
The good hearer is (as we herd) founded upon CHRIST JESUS, and the promises of God (which all in him Are yea, and in him Amen) apprehended by Faith,
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as we see, Matth. 16. 16, 17, 18. Rom. 10. 9, 10, 11. This is therefore iustly placed among Salomon's prouerbiall speeches, As the whirlewind passeth, so is the wicked no more:
as we see, Matthew 16. 16, 17, 18. Rom. 10. 9, 10, 11. This is Therefore justly placed among Solomon's proverbial Speeches, As the whirlwind passes, so is the wicked no more:
But marke the perfect man, and behold the vpright, for (howsoeuer he seeme to bee exposed to all dangers and miseries) the end of that man is peace, or happinesse:
But mark the perfect man, and behold the upright, for (howsoever he seem to be exposed to all dangers and misery's) the end of that man is peace, or happiness:
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For whereunto may they be better compared then to patients, dangerously and (with out the Physicians helpe) desperately sicke, that make none other vse of their learned,
For whereunto may they be better compared then to patients, dangerously and (with out the Physicians help) desperately sick, that make none other use of their learned,
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and well experienced Physicians counsell, but onely to heare it, letting the practise goe, at their vttermost perill? Or according to this present similit•de, what can be deuised more foolish,
and well experienced Physicians counsel, but only to hear it, letting the practice go, At their uttermost peril? Or according to this present similit•de, what can be devised more foolish,
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How say yee, that we are wise, and the Law of the Lord is with vs? Loe, they hauereiected the Law of the Lord (in respect of hearing and doing) and what wisedome is in them? meaning, no wisdome at all in Gods account, what reckoning soeuer vaine men make of it.
How say ye, that we Are wise, and the Law of the Lord is with us? Loe, they hauereiected the Law of the Lord (in respect of hearing and doing) and what Wisdom is in them? meaning, no Wisdom At all in God's account, what reckoning soever vain men make of it.
Thirdly, the euill hearer is described by that, which outwardly befalleth him, what turnings of deuices soeuer he vseth, howsoeuer hee would bee content ▪ to fell away CHRIST IESVS, his Lord, that bought him, together with his Kingdome (as Esau did his birth-right) to purchase his worldly peace, and further his owne ends:
Thirdly, the evil hearer is described by that, which outwardly befalls him, what turnings of devices soever he uses, howsoever he would be content ▪ to fell away CHRIST JESUS, his Lord, that bought him, together with his Kingdom (as Esau did his birthright) to purchase his worldly peace, and further his own ends:
Destruction shall bee to all workers of iniquitie, yea (as wee heard before) euery tree that beareth not good fruit, shall bee hewen downe, and cast into the sire;
Destruction shall be to all workers of iniquity, yea (as we herd before) every tree that bears not good fruit, shall be hewn down, and cast into the sire;
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or neglecters of holy doctrine, especially of the most glorious Gospell of IESƲS CHRIST, How shall they escape (saith the Apostle) if they neglect so great saluation? which at the first began to be spoken by the Lord,
or neglecters of holy Doctrine, especially of the most glorious Gospel of IESƲS CHRIST, How shall they escape (Says the Apostle) if they neglect so great salvation? which At the First began to be spoken by the Lord,
So fearefull is the estate of him, that heareth and doth not, euen by the testimony of the diuine wisdome and truth it selfe, deliuered with such vehemencie,
So fearful is the estate of him, that hears and does not, even by the testimony of the divine Wisdom and truth it self, Delivered with such vehemency,
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wherein because hee layeth all vpon the doing, or not doing of these his sayings, comprehending a short summary of his heauenly doctrine, especially of that part, which concerneth a right Christian conuersation, it will be worth the while to take a view of them,
wherein Because he Layeth all upon the doing, or not doing of these his sayings, comprehending a short summary of his heavenly Doctrine, especially of that part, which concerns a right Christian Conversation, it will be worth the while to take a view of them,
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And wee are the rather to lay our liues to these rules, because (as wee may perceiue by that which hath beene alreadie said) in the keeping heereof consisteth our wisdome,
And we Are the rather to lay our lives to these rules, Because (as we may perceive by that which hath been already said) in the keeping hereof Consisteth our Wisdom,
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and in the neglecting, most certaine, ineuitable, and intolerable ruine, though all both men and Angels should lay their heads and hands together to hold vs vp;
and in the neglecting, most certain, inevitable, and intolerable ruin, though all both men and Angels should lay their Heads and hands together to hold us up;
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which we may doe the more easily because it is summed vp by this our Euangelist, Chap. 4. 17. in one onely word, REPENT; that none should pleade the slipperinesse of his memorie,
which we may do the more Easily Because it is summed up by this our Evangelist, Chap. 4. 17. in one only word, REPENT; that none should plead the slipperiness of his memory,
for who cannot (if he set his mind vpon it) remember that one word? And further to admonish vs, that there is none obedience at all yeelded to CHRISTS sayings, by them, that repent not of their sinnes:
for who cannot (if he Set his mind upon it) Remember that one word? And further to admonish us, that there is none Obedience At all yielded to CHRIST sayings, by them, that Repent not of their Sins:
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and lastly leading a life worthy of God, and of his glorious Gospell, by an vtter deniall of vngodlinesse and worldly lusts, and liuing soberly and righteously,
and lastly leading a life worthy of God, and of his glorious Gospel, by an utter denial of ungodliness and worldly Lustiest, and living soberly and righteously,
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For godly sorrow, or sorrowing for sinne, as it is sinne and offence against the diuine Maiestie (which cannot be without hope of pardon) worketh repentance vnto saluation, not to be repented of.
For godly sorrow, or sorrowing for sin, as it is sin and offence against the divine Majesty (which cannot be without hope of pardon) works Repentance unto salvation, not to be repented of.
To repentance in the large sence, consisting of due contrition for sinne, true Faith in God, through CHRIST IESƲS, and new obedience to all his Commandements, he exhorteth all people by this maine reason, The Kingdome of Heauen is at hand;
To Repentance in the large sense, consisting of due contrition for sin, true Faith in God, through CHRIST IESƲS, and new Obedience to all his commandments, he exhorteth all people by this main reason, The Kingdom of Heaven is At hand;
as was formerly vnder the Law (comparatiuely:) but an heauenly regiment, worship, and seruice to bee performed in spirit and truth, according to the tenour of the Gospell.
as was formerly under the Law (comparatively:) but an heavenly regiment, worship, and service to be performed in Spirit and truth, according to the tenor of the Gospel.
as he testified elsewhere to the woman of Samaria, The houre commeth, and now is, when the true worshippers shall worship the Father in spirit and truth.
as he testified elsewhere to the woman of Samaria, The hour comes, and now is, when the true worshippers shall worship the Father in Spirit and truth.
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and finally, his most illustrious conquest, when, to the amazement of all, both men and Angels, by the simple preaching of the Gospell (as the World accounteth it) he fetcht in both Iewes and Gentiles, farre and neere, in great abundance, to the obedience of Faith.
and finally, his most illustrious conquest, when, to the amazement of all, both men and Angels, by the simple preaching of the Gospel (as the World accounteth it) he fetched in both Iewes and Gentiles, Far and near, in great abundance, to the Obedience of Faith.
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This also is further to be considered, that if the approach of this heauenly Kingdome required of euery one such carefull preparation, by turning instantly to God with all their hearts, and with all their soules;
This also is further to be considered, that if the approach of this heavenly Kingdom required of every one such careful preparation, by turning instantly to God with all their hearts, and with all their Souls;
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and see, or may see, cleerely the accomplishment of all those high mysteries before mentioned, concerning Christ's Death, Resurrection, Ascension into Heauen, sitting at the right hand of his Father, the powring forth of the Holy Ghost,
and see, or may see, clearly the accomplishment of all those high Mysteres before mentioned, Concerning Christ's Death, Resurrection, Ascension into Heaven, sitting At the right hand of his Father, the Pouring forth of the Holy Ghost,
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That so beeing risen againe with CHRIST, wee may seeke those things, which are aboue, where Christ sitteth at the right hand of God, we may set our affections on things aboue,
That so being risen again with CHRIST, we may seek those things, which Are above, where christ Sitteth At the right hand of God, we may Set our affections on things above,
And this also iustly calleth for another deepe consideration, That if the neere approach of the Kingdome of Heauen, by his appearing in grace to his people, lay such a necessitie vpon them to turne (euery mothers childe) from their euill wayes, no beleeue in him,
And this also justly calls for Another deep consideration, That if the near approach of the Kingdom of Heaven, by his appearing in grace to his people, lay such a necessity upon them to turn (every mother's child) from their evil ways, no believe in him,
what doth then the neerer approach of his appearance in glory and maiestie, at the last day (which now cannot be farre off) when the Lord IESƲS shall be reuealed from Heauen, with his mightie Angels in flaming fire, to take vengeance on them that know not GOD,
what does then the nearer approach of his appearance in glory and majesty, At the last day (which now cannot be Far off) when the Lord IESƲS shall be revealed from Heaven, with his mighty Angels in flaming fire, to take vengeance on them that know not GOD,
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and his heart (as the Prophet complayneth) made hard as an Adamant-stone, if this most weightie consideration doe not awaken him to liue righteously, and not to sinne, as the Apostle speaketh.
and his heart (as the Prophet Complaineth) made hard as an Adamant-stone, if this most weighty consideration do not awaken him to live righteously, and not to sin, as the Apostle speaks.
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and will pronounce on his tribunall seate in due time? Those mine enemies, which would not, that I should reigne ouer them, bring hither, and slay them before me.
and will pronounce on his tribunal seat in due time? Those mine enemies, which would not, that I should Reign over them, bring hither, and slay them before me.
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and was in this kind, a mightier hunter, without comparison, then euer Nimrod was in his) to spread the Net of his Euangelicall and most powerfull doctrine vpon the Mountaine, (whither hee had ascended, both to auoide the throng,
and was in this kind, a Mightier hunter, without comparison, then ever Nimrod was in his) to spread the Net of his Evangelical and most powerful Doctrine upon the Mountain, (whither he had ascended, both to avoid the throng,
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The rather, because such vnmatchable treasures of spirituall wisdome and vnderstanding are heerein contayned, that this Sermon may truly be said to bee the Master-piece of all his workes, which are extant of this nature.
The rather, Because such unmatchable treasures of spiritual Wisdom and understanding Are herein contained, that this Sermon may truly be said to be the Masterpiece of all his works, which Are extant of this nature.
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Concerning the subiect of blessednes, it hath beene much canuassed by the great Philosophers, and wisemen of the world, placing it, some in one thing, some in another:
Concerning the Subject of blessedness, it hath been much canvased by the great Philosophers, and Wise men of the world, placing it, Some in one thing, Some in Another:
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But this our heauenly teacher, without any going about the bush, or intricate discourse, in very few words setteth downe most plainely and pithily, who are indeed blessed;
But this our heavenly teacher, without any going about the bush, or intricate discourse, in very few words sets down most plainly and pithily, who Are indeed blessed;
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They are poore in spirit, they mourne, they hunger and thirst after righteousnesse. Secondly, by their inward disposition, they are meeke, mercifull, pure in heart, peace-makers. Thirdly, by their outward condition;
They Are poor in Spirit, they mourn, they hunger and thirst After righteousness. Secondly, by their inward disposition, they Are meek, merciful, pure in heart, peacemakers. Thirdly, by their outward condition;
but reuerentiall feare) aboue all dreadfull things, and whose mercy, through CHRIST IESVS, they make their onely refuge, disclaiming all affiance in themselues or any creature.
but reuerentiall Fear) above all dreadful things, and whose mercy, through CHRIST JESUS, they make their only refuge, disclaiming all affiance in themselves or any creature.
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The very heathen receiued NONLATINALPHABET, know thy selfe, as a diuine oracle, and layed it downe, as the foundation of true wisdome and happinesse, as our Lord and Master here doth.
The very heathen received, know thy self, as a divine oracle, and laid it down, as the Foundation of true Wisdom and happiness, as our Lord and Master Here does.
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This godly sorrow for sinne (wheresoeuer it reigneth) causeth repentance vnto saluation, not to be repented of, (as was said before) and therefore cannot but make him or her blessed, in whom it is found what sorrow or anguish soeuer they meete withall in this present world:
This godly sorrow for sin (wheresoever it Reigneth) Causes Repentance unto salvation, not to be repented of, (as was said before) and Therefore cannot but make him or her blessed, in whom it is found what sorrow or anguish soever they meet withal in this present world:
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and not for by-respects, as feare of punishment, shame of the world, losses and crosses. Againe, it is ioyned with hope of pardon, and full purpose of an intire reformation.
and not for by-respects, as Fear of punishment, shame of the world, losses and Crosses. Again, it is joined with hope of pardon, and full purpose of an entire Reformation.
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It is also exercised not onely about our owne sinnes and euils, but (with iust Lot, and those holy mourners, Ezech. 9.) it maketh vs to be vexed in our soules, by hearing and seeing the vnlawfull deedes of others.
It is also exercised not only about our own Sins and evils, but (with just Lot, and those holy mourners, Ezekiel 9.) it makes us to be vexed in our Souls, by hearing and seeing the unlawful Deeds of Others.
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nor the rigorous exacters of their owne right, but the meeke who haue learned in their greatest distresses and wrongs, to submit themselues vnder the mightie hand of God,
nor the rigorous exacters of their own right, but the meek who have learned in their greatest Distresses and wrongs, to submit themselves under the mighty hand of God,
so in all cases of the like nature, to beare and quietly to passe by whatsoeuer iniuries of the aduersaries, much more the frailties of their brethren and sisters in Christ; giuing soft answers,
so in all cases of the like nature, to bear and quietly to pass by whatsoever injuries of the Adversaries, much more the frailties of their brothers and Sisters in christ; giving soft answers,
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who when he was reuiled, reuiled not againe, when he suffered, he threatned not, but committed it to him, who iudgeth righteously, and in the meane season, not only prayed,
who when he was reviled, reviled not again, when he suffered, he threatened not, but committed it to him, who Judgeth righteously, and in the mean season, not only prayed,
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and sence of their most happy restoring to the fauour and image of GOD, by the bloud and spirit of CHRIST IESƲS: That they may be able (with the holy Apostle) out of their owne experience, to glory and say, I by the Law (meaning the morall Law especially) being accused, condemned,
and sense of their most happy restoring to the favour and image of GOD, by the blood and Spirit of CHRIST IESƲS: That they may be able (with the holy Apostle) out of their own experience, to glory and say, I by the Law (meaning the moral Law especially) being accused, condemned,
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and driuen to CHRIST IESƲS, am dead to the Law, am vnder the malediction and condemnation of it no longer, that I might liue vnto God, through his Sonne CHRIST, by whom I haue now receiued the attonement, and his holy Spirit withall;
and driven to CHRIST IESƲS, am dead to the Law, am under the malediction and condemnation of it no longer, that I might live unto God, through his Son CHRIST, by whom I have now received the atonement, and his holy Spirit withal;
I am crucified with CHRIST, by vertue of mine vnion with him by Faith (which inestimable benefit was sealed vp in my Baptisme) I partake the sweet fruit of his Death and Passion,
I am Crucified with CHRIST, by virtue of mine Union with him by Faith (which inestimable benefit was sealed up in my Baptism) I partake the sweet fruit of his Death and Passion,
and the life which I now liue in the flesh, while I am in this present World, I liue by the faith of the Sonne of GOD, whereby to mine vnspeakable comfort (whatsoeuer Law of Rebellion I find in my members) I rest perswaded, that hee hath loued mee, his poore creature, being by nature,
and the life which I now live in the Flesh, while I am in this present World, I live by the faith of the Son of GOD, whereby to mine unspeakable Comfort (whatsoever Law of Rebellion I find in my members) I rest persuaded, that he hath loved me, his poor creature, being by nature,
Yea, euen when I stood in this damnable and desperate estate, hee gaue himselfe for me, to become sinne and a curse, that I through him (blessed be his holy Name for euer) might bee made the righteousnesse of God,
Yea, even when I stood in this damnable and desperate estate, he gave himself for me, to become sin and a curse, that I through him (blessed be his holy Name for ever) might be made the righteousness of God,
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Know we notwithstanding, that though the Apostle thus gloried in the Lord, that hee had gone so farre, to grace the Gospell, by meanes whereof hee did it,
Know we notwithstanding, that though the Apostle thus gloried in the Lord, that he had gone so Far, to grace the Gospel, by means whereof he did it,
for euen in his old age, he counted all things no better then losse and very doung in comparison of a fuller knowledge and experience of CHRIST IESƲS, then hee had yet attained to.
for even in his old age, he counted all things no better then loss and very dung in comparison of a fuller knowledge and experience of CHRIST IESƲS, then he had yet attained to.
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In the fift place, Ʋerse 7. hee pronounceth them blessed, not that liue to themselues, seeking their owne onely or chiefly (as most doe;) much lesse the cruell and hard-hearted,
In the fift place, Ʋerse 7. he pronounceth them blessed, not that live to themselves, seeking their own only or chiefly (as most doe;) much less the cruel and hardhearted,
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but the mercifull; who hauing themselues found vnexpected and vnmeasurable mercy at Gods hands, freely to remit the great debt of their sinnes against him,
but the merciful; who having themselves found unexpected and unmeasurable mercy At God's hands, freely to remit the great debt of their Sins against him,
as it were ten thousand talents (as it is in the Parable) and withall (besides his infinite fauours spirituall and corporall in this present life) of his good pleasure to giue them the Kingdome (whereof Luk. 12. 32.) haue learned for their parts, from their hearts to remit whatsoeuer offences of their brethren and fellow-seruants against themselues,
as it were ten thousand Talents (as it is in the Parable) and withal (beside his infinite favours spiritual and corporal in this present life) of his good pleasure to give them the Kingdom (whereof Luk. 12. 32.) have learned for their parts, from their hearts to remit whatsoever offences of their brothers and Fellow servants against themselves,
and haue further learned, as natural children of their heauenly Father, out of an holy compassion and commiseration (which the Word, heere vsed, implyeth) to be helpfull to others, especially to the houshold of faith, in all things,
and have further learned, as natural children of their heavenly Father, out of an holy compassion and commiseration (which the Word, Here used, Implies) to be helpful to Others, especially to the household of faith, in all things,
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especially to weepe with them that weepe, and to reioyce with them that reioyce, being kindly or naturally affectioned, to loue one another with brotherly loue.
especially to weep with them that weep, and to rejoice with them that rejoice, being kindly or naturally affectioned, to love one Another with brotherly love.
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but the pure in heart, who haue, as the Apostle Peter teacheth, purified their soules, or made them chast (as the word there signifieth) in obeying the truth, or Gospell, through the spirit, vnto vnfained loue of the brethren,
but the pure in heart, who have, as the Apostle Peter Teaches, purified their Souls, or made them chaste (as the word there signifies) in obeying the truth, or Gospel, through the Spirit, unto unfeigned love of the brothers,
giuing vs thus much to vnderstand (and serueth notably to the cleering of that which we haue in hand) that our soules, naturally vncleane, are to be purified by faith, as the same Apostle spake, Acts 15. 9. which he calleth heere obeying of the truth, through the blessed operation of the Holy Ghost, that being now reconciled to God,
giving us thus much to understand (and serveth notably to the clearing of that which we have in hand) that our Souls, naturally unclean, Are to be purified by faith, as the same Apostle spoke, Acts 15. 9. which he calls Here obeying of the truth, through the blessed operation of the Holy Ghost, that being now reconciled to God,
This is indeed to be pure in heart, and truely blessed, when, as new-borne babes, they so desire and drinke in the sincere milke of the word, that all gall and guile being put farre away, they doe, from an honest and good heart, performe due feruice to God first,
This is indeed to be pure in heart, and truly blessed, when, as newborn babes, they so desire and drink in the sincere milk of the word, that all Gall and guile being put Far away, they do, from an honest and good heart, perform due feruice to God First,
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but the Peacemakers, who being at peace with God, and seruing the God of peace, in the spirit of peace, according to the Gospell of peace, are all for peace, with King Dauid; not onely labouring so much as in them is,
but the Peacemakers, who being At peace with God, and serving the God of peace, in the Spirit of peace, according to the Gospel of peace, Are all for peace, with King David; not only labouring so much as in them is,
so much as is possible (for truth may not bee sold away to buy peace) to haue peace with all men, especially to maintaine and vphold loue and amitie with the Saints,
so much as is possible (for truth may not be sold away to buy peace) to have peace with all men, especially to maintain and uphold love and amity with the Saints,
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but their care is also to make peace by all meanes, betweene God and man, in the first place, by helping forward the conuersion of a sinner going astray out of his way;
but their care is also to make peace by all means, between God and man, in the First place, by helping forward the conversion of a sinner going astray out of his Way;
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as it were, not without a vehement exclamation, as it seemeth, and Apostrophe, or turning of his speech to his Disciples, Oh blessed are yee when men shall reuile and persecute you,
as it were, not without a vehement exclamation, as it seems, and Apostrophe, or turning of his speech to his Disciples, O blessed Are ye when men shall revile and persecute you,
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This earnestnesse of our Lord IESVS CHRIST, (who was neuer earnest, but in matters of the greatest moment) serueth to make the deeper impression in their and our minds.
This earnestness of our Lord JESUS CHRIST, (who was never earnest, but in matters of the greatest moment) serveth to make the Deeper impression in their and our minds.
theirs is the Kingdome of grace in present, euen righteousnesse, peace and ioy in the Holy Ghost, through the first-fruits of the spirit, giuen vnto them, whereby the loue of GOD is shed abroad in their hearts.
theirs is the Kingdom of grace in present, even righteousness, peace and joy in the Holy Ghost, through the Firstfruits of the Spirit, given unto them, whereby the love of GOD is shed abroad in their hearts.
they shall bee comforted heere in the Kingdome of grace, by the sweet tidings of the Gospell, whereof Isaiah (Chap. 61. Ʋerse 1, 2, 3.) prophesieth most notably:
they shall be comforted Here in the Kingdom of grace, by the sweet tidings of the Gospel, whereof Isaiah (Chap. 61. Ʋerse 1, 2, 3.) Prophesieth most notably:
as also by the promised Comforter, whereof Iohu 14. 16. 26. but aspecially in the Kingdome of glory, where all teares shall be wiped from their eyes, and former things vtterly forgotten.
as also by the promised Comforter, whereof Joshua 14. 16. 26. but aspecially in the Kingdom of glory, where all tears shall be wiped from their eyes, and former things utterly forgotten.
not onely in regard of their right and interest, which they (and none, but they) haue to it, by CHRIST IESVS, but (which is the highest pitch of happinesse in this life) in regard of sufficiencie, and contentment in that which they haue.
not only in regard of their right and Interest, which they (and none, but they) have to it, by CHRIST JESUS, but (which is the highest pitch of happiness in this life) in regard of sufficiency, and contentment in that which they have.
This blessing accompanieth godlinesse, and is proper to it, euen in the greatest persecutions and crosses, that can befall, they find an hundreth fold in this life,
This blessing accompanieth godliness, and is proper to it, even in the greatest persecutions and Crosses, that can befall, they find an Hundredth fold in this life,
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meaning, that they shall bee satisfied with the most foysonable and battlesome word, and Ordinances of God, keeping (as it were) open house among them, in his Tabernacle or Temple:
meaning, that they shall be satisfied with the most foysonable and battlesome word, and Ordinances of God, keeping (as it were) open house among them, in his Tabernacle or Temple:
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which holdeth much more in the spirituall Temple or Church of CHRIST IESVS, and in the most cleere and lightsome doctrine and ordinances of the Gospell.
which holds much more in the spiritual Temple or Church of CHRIST JESUS, and in the most clear and lightsome Doctrine and ordinances of the Gospel.
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but perfectly in the life to come, when they shall see him as hee is; though euen then also, but comprehensiuely, euery one according to his capeablenesse.
but perfectly in the life to come, when they shall see him as he is; though even then also, but comprehensively, every one according to his capeablenesse.
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He, who is the GOD of peace, (as was remembred before) will not bee ashamed to owne them for his sonnes and daughters, who are the children of peace, or wholly deuoted thereto.
He, who is the GOD of peace, (as was remembered before) will not be ashamed to own them for his Sons and daughters, who Are the children of peace, or wholly devoted thereto.
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As hee comforted the poore in spirit, Ʋerse 3. by intitling them to the Kingdome of Heauen, with all the riches and royalties of it, that they might not faint vnder the heauy but then of their pouertie, spirituall, or corporall:
As he comforted the poor in Spirit, Ʋerse 3. by entitling them to the Kingdom of Heaven, with all the riches and royalties of it, that they might not faint under the heavy but then of their poverty, spiritual, or corporal:
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and great reward: to let them vnderstand, that all the sufferings of the present time (were they a thousand times greater) are not worthy to be compared with the glorie which shall bereuealed in vs. And it is likely, that he calleth the reward great, not onely in regard of the common pay or penny to bee giuen at the euening of the World,
and great reward: to let them understand, that all the sufferings of the present time (were they a thousand times greater) Are not worthy to be compared with the glory which shall bereuealed in us And it is likely, that he calls the reward great, not only in regard of the Common pay or penny to be given At the evening of the World,
or Doomes-day, to euery one that hath laboured faithfully in the Lords Vineyard, but because God, of his free grace, crowning his owne gifts in his seruants, will bestow vpon Martyrs and Confessors a Crowne of glory suitable to their foregoing labours,
or Doomsday, to every one that hath laboured faithfully in the lords Vineyard, but Because God, of his free grace, crowning his own Gifts in his Servants, will bestow upon Martyrs and Confessors a Crown of glory suitable to their foregoing labours,
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their workes, euen in this sence, shall follow them. In them meane season, they haue not onely the greatnesse and certaintie of their reward, to reioyce with ioy vnspeakable and glorious (as the Apostle Peter speaketh) in the thickest of all their tribulations,
their works, even in this sense, shall follow them. In them mean season, they have not only the greatness and certainty of their reward, to rejoice with joy unspeakable and glorious (as the Apostle Peter speaks) in the thickest of all their tribulations,
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and millions of Martyrs beene persecuted, from the bloud of Abel to this age: To whom to be conformable, is the greatest glory, that can betide a morall man:
and millions of Martyrs been persecuted, from the blood of Abel to this age: To whom to be conformable, is the greatest glory, that can betide a moral man:
The Arke and Israel, and Iudah, abide in tents, and my Lord Ioab, and his seruants are incamped in the open field, (saith Ʋriath the Hittite) shall I then goe downe to my house, to eate and drinke and lye with my wife!
The Ark and Israel, and Iudah, abide in tents, and my Lord Ioab, and his Servants Are encamped in the open field, (Says Ʋriath the Hittite) shall I then go down to my house, to eat and drink and lie with my wife!
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and Professors of all sorts, from the beginning of the World hitherto, haue beene, and still are (in their fellow-members) in open field assailed and persecuted by the Deuill and World;
and Professors of all sorts, from the beginning of the World hitherto, have been, and still Are (in their Fellow members) in open field assailed and persecuted by the devil and World;
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The second mayne part, or passage followeth, concerning the meanes of obtayning this great blessednesse, which, are three in all, mentioned Ʋerse 13. to 19. First, the Apostles,
The second main part, or passage follows, Concerning the means of obtaining this great blessedness, which, Are three in all, mentioned Ʋerse 13. to 19. First, the Apostles,
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so the office of the Apostles, and all Ministers of the Gospell, is, to fret out the corruption inherent in nature, by little and little, to reconcile to God, making their hearers acceptable by faith in Christ Iesus;
so the office of the Apostles, and all Ministers of the Gospel, is, to fret out the corruption inherent in nature, by little and little, to reconcile to God, making their hearers acceptable by faith in christ Iesus;
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An euident demonstration whereof we haue in the Apostle Peter, who, among the rest, heere is called the salt of the earth, that is, of the Inhabitants of the earth.
an evident demonstration whereof we have in the Apostle Peter, who, among the rest, Here is called the salt of the earth, that is, of the Inhabitants of the earth.
Hee, in his very first Sermon, which he made immediately after the sealing of his license to preach the Gospell all the World ouer, by the miraculous shedding forth of the Holy Ghost,
He, in his very First Sermon, which he made immediately After the sealing of his license to preach the Gospel all the World over, by the miraculous shedding forth of the Holy Ghost,
and forced them to cry, Men and brethren, what shall we doe? then commeth he out with the glad tidings of pardon and remission of sinnes to all, that will come in by Repentance,
and forced them to cry, Men and brothers, what shall we do? then comes he out with the glad tidings of pardon and remission of Sins to all, that will come in by Repentance,
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These Conuerts also (three thousand in all) thus purged from their corruption, and seasoned with the salt of that holy doctrine, know none other way to preserue themselues from relapse,
These Converts also (three thousand in all) thus purged from their corruption, and seasoned with the salt of that holy Doctrine, know none other Way to preserve themselves from relapse,
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or bee washed away by the loue of the world, voluptuous liuing, or storme of persecution, they proue, of all people, most debauched and dangerous, and that vnrecouerably.
or be washed away by the love of the world, voluptuous living, or storm of persecution, they prove, of all people, most debauched and dangerous, and that unrecoverably.
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To cleare, I say, their mindes, and to cheere their hearts, by giuing the light of the knowledge of the glory of God in the face, or person of IESƲS CHRIST. This is made apparant, Act. 26. 18. where Christ the originall light (as was said before) by communicating that his light, maketh his seruant Paul the light of the Gentiles, to open their eyes,
To clear, I say, their minds, and to cheer their hearts, by giving the Light of the knowledge of the glory of God in the face, or person of IESƲS CHRIST. This is made apparent, Act. 26. 18. where christ the original Light (as was said before) by communicating that his Light, makes his servant Paul the Light of the Gentiles, to open their eyes,
What is it to cleere the mindes, and cheere the hearts, if this be not? This is also the honour of euery pastor and teacher in his owne flock, which serueth to commend the calling of the ministery aboue all other,
What is it to clear the minds, and cheer the hearts, if this be not? This is also the honour of every pastor and teacher in his own flock, which serveth to commend the calling of the Ministry above all other,
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By the third similitude, drawne from a Citie on an hill, he admonisheth his Apostles and all teachers, that being as they are, in the view of all, good,
By the third similitude, drawn from a city on an hill, he Admonisheth his Apostles and all Teachers, that being as they Are, in the view of all, good,
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The contrarie also bringeth a very euill imputation vpon the Gospel it selfe, which people ordinarily are giuen to iudge & speake of, according to the practise and conuersation of the Preachers and professors of it.
The contrary also brings a very evil imputation upon the Gospel it self, which people ordinarily Are given to judge & speak of, according to the practice and Conversation of the Preachers and professors of it.
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so should they fill that part of the house, or Church of God, ouer which the holy Ghost hath set them, with the shining brightnesse both of their doctrine, and life also.
so should they fill that part of the house, or Church of God, over which the holy Ghost hath Set them, with the shining brightness both of their Doctrine, and life also.
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that is, haue your conuersation so honest, so amiable, so without all exception, so rich and plentifull in all good words and works, in the midst of a crooked and naughty generation, that whereas for the most part they speake against you, as euill-doers, they may, by your good workes, which they shall see, glorifie God in the day of their visitation, that is,
that is, have your Conversation so honest, so amiable, so without all exception, so rich and plentiful in all good words and works, in the midst of a crooked and naughty generation, that whereas for the most part they speak against you, as evildoers, they may, by your good works, which they shall see, Glorify God in the day of their Visitation, that is,
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when by his gracious blessing vpon your fruitfull teaching and liuing, he shall (as Saint Iames speaketh) visit any of them, to take them out of this sinfull world, for a people to his name.
when by his gracious blessing upon your fruitful teaching and living, he shall (as Saint James speaks) visit any of them, to take them out of this sinful world, for a people to his name.
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the Leuiticall Priests ministring in the holy place before the Lord, are commanded to haue their golden bels, and silken pomegranates, vpon the skirts of their garments;
the Levitical Priests ministering in the holy place before the Lord, Are commanded to have their golden Bells, and silken pomegranates, upon the skirts of their garments;
The second meanes of ataining to this blessednesse, is, the law and the Prophets, whereof he giueth a touch, Ʋerse 17. Thinke not (saith he) as the Scribes and Pharises erroneously thinke,
The second means of ataining to this blessedness, is, the law and the prophets, whereof he gives a touch, Ʋerse 17. Think not (Says he) as the Scribes and Pharisees erroneously think,
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and slanderously giue out) that I am come to destroy, repeale or disanull the law, that is, the doctrine of Moses, contayned in his fiue Bookes, which are to be holden as the fundamentall Scriptures, giuen by inspiration of God;
and slanderously give out) that I am come to destroy, repeal or disannul the law, that is, the Doctrine of Moses, contained in his fiue Books, which Are to be held as the fundamental Scriptures, given by inspiration of God;
So many, as desire to recouer their lost happinesse, let them search these Scriptures, with no lesse diligence and sedulitie then men search the bowels of the earth for precious mettals;
So many, as desire to recover their lost happiness, let them search these Scriptures, with no less diligence and sedulity then men search the bowels of the earth for precious metals;
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and Euangelists, as authenticall expositors of them, shewing also plainely the fulfilling of all those things, which were obscurely foretold and prefigured therein,
and Evangelists, as authentical expositors of them, showing also plainly the fulfilling of all those things, which were obscurely foretold and prefigured therein,
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The third meanes of ataining to this blessednesse is Christs fulfilling of the Law and the Prophets, I came (saith he) to fulfill them: he fulfilleth them by his doctrine, merit, and efficacie;
The third means of ataining to this blessedness is Christ fulfilling of the Law and the prophets, I Come (Says he) to fulfil them: he fulfilleth them by his Doctrine, merit, and efficacy;
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when by sinne, or by his sacrifice for sinne, hee condemned sinne in the flesh, that the righteousnesse of the Law might be fulfilled in vs, which walke not after the flesh, but after the spirit:
when by sin, or by his sacrifice for sin, he condemned sin in the Flesh, that the righteousness of the Law might be fulfilled in us, which walk not After the Flesh, but After the Spirit:
his meaning is that all we, which fulfill not the lusts of the flesh, but mortifie the deedes of the body, by the spirit, approue our selues thereby, to be in Christ Iesus by faith,
his meaning is that all we, which fulfil not the Lustiest of the Flesh, but mortify the Deeds of the body, by the Spirit, approve our selves thereby, to be in christ Iesus by faith,
righteousnesse, by his most meritorious and sufficient sacrifice, once offered: sanctification, in this present life; and redemption in the life to come, by the effectuall operation of his almightie spirit;
righteousness, by his most meritorious and sufficient sacrifice, once offered: sanctification, in this present life; and redemption in the life to come, by the effectual operation of his almighty Spirit;
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not the iustitiarie, pharisaicall, or papisticall, in their legall righteousnesse, or merit of workes; nor the Pelagian, Papist, or Arminian, in their free will:
not the Justiciary, pharisaical, or papistical, in their Legal righteousness, or merit of works; nor the Pelagian, Papist, or Arminian, in their free will:
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and laying the weight of his authoritie vpon it Amen, or verily, I say vnto you, till heauen and earth passe, one iote or one title, shall in no wise passe from the law, till all be fulfilled;
and laying the weight of his Authority upon it Amen, or verily, I say unto you, till heaven and earth pass, one jot or one title, shall in no wise pass from the law, till all be fulfilled;
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To this effect, the Prophet, with a holy admiration extolleth the word of God, for the constancie and perpetuitie of it, by comparing it with the most eminent and durable creatures;
To this Effect, the Prophet, with a holy admiration extolleth the word of God, for the constancy and perpetuity of it, by comparing it with the most eminent and durable creatures;
O Lord, saith he, thy word indureth for euer in heauen. Thy truth is from generation to generation, thou hast layed the foundation of the earth, and it abideth.
Oh Lord, Says he, thy word Endureth for ever in heaven. Thy truth is from generation to generation, thou hast laid the Foundation of the earth, and it Abideth.
Wherefore most assuredly blessed are all they, that resting vpon it, keepe his couenant, and thinke vpon his commandements, to doe them, as the same Prophet testifieth elsewhere.
Wherefore most assuredly blessed Are all they, that resting upon it, keep his Covenant, and think upon his Commandments, to do them, as the same Prophet Testifieth elsewhere.
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or forewarning, giuen to the people of Israel, vpon experience of Gods former workes, ye know (saith he) in all your hearts & in all your souls, that not one thing hath failed, of all the good things, which the Lord your God spake concerning you;
or forewarning, given to the people of Israel, upon experience of God's former works, you know (Says he) in all your hearts & in all your Souls, that not one thing hath failed, of all the good things, which the Lord your God spoke Concerning you;
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As no one thing hath failed, of all that which God had spoken before, concerning the first comming of his Sonne, concerning his incarnation, manifestation, death, buriall, resurrection, glorification:
As no one thing hath failed, of all that which God had spoken before, Concerning the First coming of his Son, Concerning his incarnation, manifestation, death, burial, resurrection, glorification:
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though the•e we•e the greatest vnlikelihood, and opposition that could be, so can nothing faile, which he hath foretold in the holy Scriptures concerning his second comming in maiestie and great glorie, to iudge both the quicke and the dead,
though the•e we•e the greatest unlikelihood, and opposition that could be, so can nothing fail, which he hath foretold in the holy Scriptures Concerning his second coming in majesty and great glory, to judge both the quick and the dead,
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Let this suffice for the second passage, contayning the three meanes of ataining to blessednesse, to wit, the ministerie of the Gospell; the Law and the Prophets;
Let this suffice for the second passage, containing the three means of ataining to blessedness, to wit, the Ministry of the Gospel; the Law and the prophets;
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The third part of this Sermon followeth, concerning the righteousnesse of all those, who are to be accounted worthy to partake this blessednesse. This righteousnesse is first, described; secondly, commended, thirdly, explained.
The third part of this Sermon follows, Concerning the righteousness of all those, who Are to be accounted worthy to partake this blessedness. This righteousness is First, described; secondly, commended, Thirdly, explained.
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The whole nineteenth verse is inferred vpon his former speeches to this effect; Since I came not to destroy the Law and the Prophets, but to fulfill them:
The Whole nineteenth verse is inferred upon his former Speeches to this Effect; Since I Come not to destroy the Law and the prophets, but to fulfil them:
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& teach men so, &c. where to make the description of righteousnesse more cleare and lightsome, hee illustrateth it, by prefixing the description of the contrary vnrighteousnesse.
& teach men so, etc. where to make the description of righteousness more clear and lightsome, he illustrateth it, by prefixing the description of the contrary unrighteousness.
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Hee describeth the righteousnesse of all such as are truely blessed, in these words, whosoeuer shall doe and teach, meaning, those commandements before spoken of,
He Describeth the righteousness of all such as Are truly blessed, in these words, whosoever shall do and teach, meaning, those Commandments before spoken of,
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He counts nothing little, that proceedeth out of the sacred mouth of God, and which hath the tagge (as Master Bradford tearmeth it) of Gods heauie curse against all transgressors, annexed to it.
He counts nothing little, that Proceedeth out of the sacred Mouth of God, and which hath the tag (as Master Bradford termeth it) of God's heavy curse against all transgressors, annexed to it.
then light and vaine swearing, profitable and officious lyes, waste and idle words, good fellowship (as they call it) when men feare not to put themselues into all companies, and accommodate themselues thereto;
then Light and vain swearing, profitable and officious lies, waste and idle words, good fellowship (as they call it) when men Fear not to put themselves into all companies, and accommodate themselves thereto;
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rendring euill for euill, and taunt for taunt, breaking iests, to the disgrace of others, (especially plaine people;) turning into the fashions and guizes of the world,
rendering evil for evil, and taunt for taunt, breaking jests, to the disgrace of Others, (especially plain people;) turning into the fashions and guises of the world,
Thirdly, this blessed man applyeth himselfe to teach those commandements, euen to the very least, that hee may bring others also to the state of grace, wherein hee standeth.
Thirdly, this blessed man Applieth himself to teach those Commandments, even to the very least, that he may bring Others also to the state of grace, wherein he Stands.
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But howsoeuer these chiefly and most properly are to doe and teach, yet all faithfull Christians (who are euery one for their parts, to bee helpers to the faith) must in some degree or other, according to their gifts and callings, teach also;
But howsoever these chiefly and most properly Are to do and teach, yet all faithful Christians (who Are every one for their parts, to be helpers to the faith) must in Some degree or other, according to their Gifts and callings, teach also;
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so should gouernours of families puruey abroad, by frequenting with all diligence, attention, and assiduitie, publicke exercises of religion, that they may bring full crops of spirituall nourishment, to their seuerall nests or companies.
so should Governors of families purvey abroad, by frequenting with all diligence, attention, and assiduity, public exercises of Religion, that they may bring full crops of spiritual nourishment, to their several nests or companies.
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so should the spirituall nurses of Gods sonnes and daughters (so are our children called, Ezech. 16. 20, 21.) feede liberally of the cheere, prouided for them in the house of God,
so should the spiritual Nurse's of God's Sons and daughters (so Are our children called, Ezekiel 16. 20, 21.) feed liberally of the cheer, provided for them in the house of God,
Brethren, in like manner, friends, and fellow-Christians are to exhort one another daily, while it is called, to day, and to this end to consider one another, to prouoke vnto loue and good workes.
Brothers, in like manner, Friends, and fellow-Christians Are to exhort one Another daily, while it is called, to day, and to this end to Consider one Another, to provoke unto love and good works.
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Otherwise, wee shew our selues to be most vnworthy of the honourable name of Christians, which wee take from Christ, the anointed, because we are anointed by his holy spirit, to bee Kings, Priests,
Otherwise, we show our selves to be most unworthy of the honourable name of Christians, which we take from christ, the anointed, Because we Are anointed by his holy Spirit, to be Kings, Priests,
and consequently Prophets also, not onely to know the will of God, but to communicate it each to others, according as God hath dealt to euery man the measure of faith.
and consequently prophets also, not only to know the will of God, but to communicate it each to Others, according as God hath dealt to every man the measure of faith.
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To conclude this first point, this is, in briefe, the righteousnesse commended and commanded by Christ to euery blessed man, that he keepe the Commandements of God,
To conclude this First point, this is, in brief, the righteousness commended and commanded by christ to every blessed man, that he keep the commandments of God,
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The second point in this passage, concerning righteousnesse, is the high commendation giuen to it; he which performeth it, shall be called great in the Kingdome of Heauen.
The second point in this passage, Concerning righteousness, is the high commendation given to it; he which Performeth it, shall be called great in the Kingdom of Heaven.
As on the one side, whosoeuer breaketh the least of Gods Commandements, and teacheth others to doe the like, shall be called the least in the Kingdome of Heauen, meaning, that hee shall bee of none account or reckoning in Christs Church,
As on the one side, whosoever breaks the least of God's commandments, and Teaches Others to do the like, shall be called the least in the Kingdom of Heaven, meaning, that he shall be of none account or reckoning in Christ Church,
or rather with Ieroboams heauie sentence, to bee vtterly swept away as doung; howsoeuer, in the meane season, he iustifie himselfe, and beare a great port before men,
or rather with Ieroboams heavy sentence, to be utterly swept away as dung; howsoever, in the mean season, he justify himself, and bear a great port before men,
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So on the otherside, he that worketh righteousnesse ( doing and teachiog, as is heere required) shall bee called great, that is he shall bee of high esteeme with God,
So on the otherside, he that works righteousness (doing and teachiog, as is Here required) shall be called great, that is he shall be of high esteem with God,
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He shall not vpon earth haue a corruptible Pillar set vp in honour of him, with the title and inscription of his Name vpon it, as victorious conquerours had:
He shall not upon earth have a corruptible Pillar Set up in honour of him, with the title and inscription of his Name upon it, as victorious conquerors had:
Wherefore, to conclude this point also, since all men looke after greatnesse, and shunne contempt, (what in them is) it lyeth vs in hand, serioussly to consider, what our practice is,
Wherefore, to conclude this point also, since all men look After greatness, and shun contempt, (what in them is) it lies us in hand, serioussly to Consider, what our practice is,
and mutuall instruction, whatsoeuer God, of his good grace, hath communicated to vs. That most wise Parable, which Salomon taketh vp, concerning the right vse of temporall blessings, holdeth in spirituall, Drinke the waters of thine owne Cisterne,
and mutual instruction, whatsoever God, of his good grace, hath communicated to us That most wise Parable, which Solomon Takes up, Concerning the right use of temporal blessings, holds in spiritual, Drink the waters of thine own Cistern,
for his inestimable goodnesse, in giuing thee a mind to know him, to trust in him, to call vpon him, to loue and obey him from the heart, striue to profit, and to grow in grace:
for his inestimable Goodness, in giving thee a mind to know him, to trust in him, to call upon him, to love and obey him from the heart, strive to profit, and to grow in grace:
but withall, indeuour, by all meanes, to do what good thou canst in blessing others, with whatsoeuer blessings of this kinde, thy heauenly Father hath blessed thee:
but withal, endeavour, by all means, to do what good thou Canst in blessing Others, with whatsoever blessings of this kind, thy heavenly Father hath blessed thee:
The contrary to it, is set downe, Ʋerse 20. and it is the righteousnesse of the Scribes and Pharisies, which was legall onely, traditionall, and hypocriticall;
The contrary to it, is Set down, Ʋerse 20. and it is the righteousness of the Scribes and Pharisees, which was Legal only, traditional, and hypocritical;
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Except, in all these, our righteousnesse exceed theirs, our Lord Christ peremptorily auoucheth heere, that we shall in no wise enter into the Kingdome of Heauen, wee shall haue nothing at all to doe with his Church either Militant, or triumphant.
Except, in all these, our righteousness exceed theirs, our Lord christ peremptorily avoucheth Here, that we shall in no wise enter into the Kingdom of Heaven, we shall have nothing At all to do with his Church either Militant, or triumphant.
The ancient interpretation of the sixt Commandement (see, how little heed is to be giuen to bare Antiquitie) by tradition, was, Thou shalt not kill, that is, lay violent hands vpon thy Neighbour, to take away his life vniustly,
The ancient Interpretation of the sixt Commandment (see, how little heed is to be given to bore Antiquity) by tradition, was, Thou shalt not kill, that is, lay violent hands upon thy Neighbour, to take away his life unjustly,
But our Lord Christ, setting his owne true exposition, against their ol• •radition, teacheth, that as God, the Law-giuer, is a Spirit, Maker and Searcher of the very hearts and reines,
But our Lord christ, setting his own true exposition, against their ol• •radition, Teaches, that as God, the Lawgiver, is a Spirit, Maker and Searcher of the very hearts and reins,
as rash anger, or any light contempt, expressed by Racha among them, (which word seemeth to import one voide or emptie of good iudgement) among vs, by Dunce, Dolt, Asse, Block-head, Goose, Woodcocke, and many such like.
as rash anger, or any Light contempt, expressed by Racha among them, (which word seems to import one void or empty of good judgement) among us, by Dunce, Dolt, Ass, Blockhead, Goose, Woodcock, and many such like.
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so fleering, geering, breaking of iests, (things too common) frowning also Cainish, or cast-downe lookes, flinging away in a chafe, &c. Much more hee forbiddeth vnder Murther, contumelious and reproachfull termes,
so fleering, geering, breaking of jests, (things too Common) frowning also Cainish, or Cast-down looks, flinging away in a chafe, etc. Much more he forbiddeth under Murder, contumelious and reproachful terms,
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as Foole, Knaue, Rogue, Rascall, base Companion, and such like. In summe, he forbiddeth whatsoeuer standeth not with vnfeigned Charitie to our Neighbours person.
as Fool, Knave, Rogue, Rascal, base Companion, and such like. In sum, he forbiddeth whatsoever Stands not with unfeigned Charity to our Neighbours person.
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as reconciliation with the offended brother, which he maketh so necessary, that though a Iew came as farre as the very Altar, with his gift or sacrifice,
as reconciliation with the offended brother, which he makes so necessary, that though a Iew Come as Far as the very Altar, with his gift or sacrifice,
whom Christ, according to the tenour of this sixt Commandement, exhorteth to speedie agreement, if not of conscience, (which alone, without any by-respect, ought to be) yet in godly policie, for feare of after-claps;
whom christ, according to the tenor of this sixt Commandment, exhorteth to speedy agreement, if not of conscience, (which alone, without any by-respect, ought to be) yet in godly policy, for Fear of afterclaps;
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but euen through the iust iudgement of God, hardening his heart against vs. So that when we will not, at Gods bidding, agree with our aduersary quickly,
but even through the just judgement of God, hardening his heart against us So that when we will not, At God's bidding, agree with our adversary quickly,
In the second place, to prooue our righteousnesse to bee spirituall, hee handleth the seuenth Commandement, Thou shalt not commit adultery, restoring it to the naturall and full sence.
In the second place, to prove our righteousness to be spiritual, he handleth the Seventh Commandment, Thou shalt not commit adultery, restoring it to the natural and full sense.
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But our Lord Christ (gaging the vessell to the bottome) teacheth, that the lust of the heart is adulterie before God, who is the former and beholder of the heart,
But our Lord christ (gaging the vessel to the bottom) Teaches, that the lust of the heart is adultery before God, who is the former and beholder of the heart,
though it bee esteemed as the right eye, or hand, yet except we would be cast into Hell fire vnrecouerably, it must not onely, through Gods mercifull assistance bee forborne,
though it be esteemed as the right eye, or hand, yet except we would be cast into Hell fire unrecoverably, it must not only, through God's merciful assistance be forborn,
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and such like, An idle and easie life, pampering and decking of the corps, lasciuious company and communication, needlesse gadding, with neglect of our callings, impure thoughts entertayned with delight, haunting of suspected houses, vnseasonable meetings,
and such like, an idle and easy life, pampering and decking of the corpse, lascivious company and communication, needless gadding, with neglect of our callings, impure thoughts entertained with delight, haunting of suspected houses, unseasonable meetings,
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The remote occasion, which participateth with adultery, and so commeth to bee forbidden in the seuenth Commandement, is causelesse diuorce: (Now Christ aloweth of none to be iust and warrantable,
The remote occasion, which participateth with adultery, and so comes to be forbidden in the Seventh Commandment, is causeless divorce: (Now christ alloweth of none to be just and warrantable,
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except in the case of formcation, whereby the marriage-band is broken:) The Scribes and Pharisies taught, that Moses made it lawfull for men to to put away their wiues, foreuery cause,
except in the case of formcation, whereby the marriage-band is broken:) The Scribes and Pharisees taught, that Moses made it lawful for men to to put away their wives, foreuery cause,
Which made Dauid, though hee did not commit Idolatry, yet to curse his Aduersaries, that gaue the occasion, Cursed bee they, saith hee, before the Lord, for they haue driuen me out this day, from abiding in the inheritance of the Lord, saying, Goe, serue other gods.
Which made David, though he did not commit Idolatry, yet to curse his Adversaries, that gave the occasion, Cursed be they, Says he, before the Lord, for they have driven me out this day, from abiding in the inheritance of the Lord, saying, Go, serve other God's.
In the third place, to shew that our righteousnesse, or obedience, must bee spirituall, hee handleth in like manner, the third Commandement, concerning the not taking of the most sacred Name of God in vaine;
In the third place, to show that our righteousness, or Obedience, must be spiritual, he handleth in like manner, the third Commandment, Concerning thee not taking of the most sacred Name of God in vain;
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They made therefore great conscience of periurie and forswearing, which they knew to be a fearefull defiling of the reuerend name of God, which hee would by no meanes put vp.
They made Therefore great conscience of perjury and forswearing, which they knew to be a fearful defiling of the reverend name of God, which he would by no means put up.
knowing also what truth and simplicitie ought to be among men, forbiddeth in ordinarie communication, to sweare at all by the name of God, not onely directly, by vsing,
knowing also what truth and simplicity ought to be among men, forbiddeth in ordinary communication, to swear At all by the name of God, not only directly, by using,
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so that he which sweareth by any creature, sweareth by the Creator, as wee see plainely, Mat. 23. 20, 21, 22. Which exposition of Christ condemneth them of most hainous offence, with whom it is ordinarie to sweare by their faith, troth, honestie, by bread, light, and such like, (for vaine people haue their fantasticke fashions for oathes,
so that he which Sweareth by any creature, Sweareth by the Creator, as we see plainly, Mathew 23. 20, 21, 22. Which exposition of christ Condemneth them of most heinous offence, with whom it is ordinary to swear by their faith, troth, honesty, by bred, Light, and such like, (for vain people have their fantastic fashions for Oaths,
as they haue for their apparell:) much more condemneth it such as vse oathes of louder blasphemie, by God, by Iesus, Gods wounds, bloud, heart, death, (horresco referens) an honest heart, cannot speake or heare such things without horror.
as they have for their apparel:) much more Condemneth it such as use Oaths of Louder blasphemy, by God, by Iesus, God's wounds, blood, heart, death, (Horresco referens) an honest heart, cannot speak or hear such things without horror.
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To finish this tractate, our great Prophet, Christ Iesus, who shall sit, as Iudge, at the last day, setteth a most fearefull brand, not onely vpon such blasphemies,
To finish this tractate, our great Prophet, christ Iesus, who shall fit, as Judge, At the last day, sets a most fearful brand, not only upon such Blasphemies,
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or from that euill one, the diuell, whose lusts you doe, when you prophane the name of God any way Hereunto giue mee leaue to adde a word or two, concerning the lawfull performance of an oath.
or from that evil one, the Devil, whose Lustiest you do, when you profane the name of God any Way Hereunto give me leave to add a word or two, Concerning the lawful performance of an oath.
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He teacheth, that Christian righteousnesse is to extend it selfe to all occasions, wherein such righteousnesse is to be shewed, by freeing that iudiciall law, An eye for an eye,
He Teaches, that Christian righteousness is to extend it self to all occasions, wherein such righteousness is to be showed, by freeing that judicial law, an eye for an eye,
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and a tooth for a tooth (which you may call the principall or ground of all iudicials) from the corrupt practice and glosses of the Scribes and Pharisees;
and a tooth for a tooth (which you may call the principal or ground of all judicials) from the corrupt practice and Glosses of the Scribes and Pharisees;
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who hauing nature rather then grace, to be their guide gaue libertie to any priuate hand to doe the worke of the publicke, that is, of magistracie, by rendring like for like:
who having nature rather then grace, to be their guide gave liberty to any private hand to do the work of the public, that is, of magistracy, by rendering like for like:
or the troublesome body, but rather indeuour, so much as in you is, to ouercome (if it may bee) his wrath and wrongs by soft answers, by your harmelesse, meeke,
or the troublesome body, but rather endeavour, so much as in you is, to overcome (if it may be) his wrath and wrongs by soft answers, by your harmless, meek,
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The second instance is of the hardest exigent that can befall vs in our outward estate, (which we know, is most deare to most people) when we are sued at the law,
The second instance is of the Hardest exigent that can befall us in our outward estate, (which we know, is most deer to most people) when we Are sued At the law,
wherein hee will haue vs to value a peaceable and quiet life among men, but especially, our freedome and libertie to serue God, without hauing our deuotions interrupted at so high a rate,
wherein he will have us to valve a peaceable and quiet life among men, but especially, our freedom and liberty to serve God, without having our devotions interrupted At so high a rate,
to bee so farre from whining and repining at any seruice to our Prince and Countrie, at any rates and payments, that wee, of our owne accord, will rather put forth and heighten our selues, beyond that which is imposed.
to be so Far from whining and repining At any service to our Prince and Country, At any rates and payments, that we, of our own accord, will rather put forth and heighten our selves, beyond that which is imposed.
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How commendable were this, and what an ornament to the profession of the Gospell? To these three instances hee addeth a maruellous cloze, Giue to euery one that asketh,
How commendable were this, and what an ornament to the profession of the Gospel? To these three instances he adds a marvelous close, Give to every one that asks,
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not meaning, to euery inordinate asker, to maintaine idlenesse and excesse, but to the truely needie and penurious, who, through vnauoideable necessitie, are brought into streights:
not meaning, to every inordinate asker, to maintain idleness and excess, but to the truly needy and penurious, who, through vnauoideable necessity, Are brought into straights:
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In the second place, hee commeth to the vniuersalitie of Christian righteousnesse, and proueth it, by restoring to the natiue sence, the summe of the second table, Thou shalt loue thy neighbour, purging it from the Pharisaicall drosse:
In the second place, he comes to the universality of Christian righteousness, and Proves it, by restoring to the native sense, the sum of the second table, Thou shalt love thy neighbour, purging it from the Pharisaical dross:
but any other man, friend, enemie, or alien, who beare the image of God, and participate the same nature with vs. In a word, hee of whom wee may receiue,
but any other man, friend, enemy, or alien, who bear the image of God, and participate the same nature with us In a word, he of whom we may receive,
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or to whom wee may doe good, any manner of way, is our neighbour, as Christ maketh plaine in the parable or example of the Iewes, falling among theeues, and cruelly handled:
or to whom we may do good, any manner of Way, is our neighbour, as christ makes plain in the parable or Exampl of the Iewes, falling among thieves, and cruelly handled:
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not friends onely, according to the leud leauen of the Scribes and Pharises, (which was, Hate thine enemie ) but euen our rankest enemies, laying, (after his vsuall manner) the weight of his owne authoritie vpon it,
not Friends only, according to the lewd leaven of the Scribes and Pharisees, (which was, Hate thine enemy) but even our rankest enemies, laying, (After his usual manner) the weight of his own Authority upon it,
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and vrging it in many words, as knowing, that this doctrine concerning the loue of our enemies (which wee may iustly call the perfection of obedience to the second table of the Law,
and urging it in many words, as knowing, that this Doctrine Concerning the love of our enemies (which we may justly call the perfection of Obedience to the second table of the Law,
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As if he should say, I, that am come a teacher from God, and the only fulfiller of the Law, auouch vnto you, that the true and naturall obedience, which the law calleth for, is, to loue your bitterest enemies,
As if he should say, I, that am come a teacher from God, and the only fulfiller of the Law, avouch unto you, that the true and natural Obedience, which the law calls for, is, to love your Bitterest enemies,
and to loue them, not teeth-forward, or with mouth-loue, accompanied with court-like, or rather stage-play-like expressions of it, but in deed and in truth.
and to love them, not teeth-forward, or with mouth-love, accompanied with courtlike, or rather stage-play-like expressions of it, but in deed and in truth.
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Blessing, that is, returning good speeches and wishes for cursing, rewarding also their heathenish vsage, with Christian kindnesse, bountie, and prayers.
Blessing, that is, returning good Speeches and wishes for cursing, rewarding also their Heathenish usage, with Christian kindness, bounty, and Prayers.
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and raine to fall on the euill, (whom onely he accounteth his enemies) and the good, (whom onely he accounteth his friends.) Euen the most wicked, through his diuine prouidence (ordering all,
and rain to fallen on the evil, (whom only he accounteth his enemies) and the good, (whom only he accounteth his Friends.) Eve the most wicked, through his divine providence (ordering all,
The second proofe or reason, is, the benefit in future, which is the blessed reward, to be expected from God, If yee loue them, which loue you, what reward haue you? God setteth vs on worke to loue our enemies,
The second proof or reason, is, the benefit in future, which is the blessed reward, to be expected from God, If ye love them, which love you, what reward have you? God sets us on work to love our enemies,
The third proofe, or reason, is drawne from a comparison, What singular thing doe you? &c. That whereas the righteous is more excellent then his neighbour:
The third proof, or reason, is drawn from a comparison, What singular thing do you? etc. That whereas the righteous is more excellent then his neighbour:
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where is that excellencie aboue others, and those peculiar fruits, if we loue our friends onely? What vnregenerate man goeth not so farre? Is not this to bee carnall,
where is that excellency above Others, and those peculiar fruits, if we love our Friends only? What unregenerate man Goes not so Far? Is not this to be carnal,
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Is not this most fearfully to receiue the grace of God in vaine, if in Loue and Charitie, the mayne dutie of Christianitie, wee goe no further then they? This great lesson, by the way, is to be learned from hence,
Is not this most fearfully to receive the grace of God in vain, if in Love and Charity, the main duty of Christianity, we go no further then they? This great Lesson, by the Way, is to be learned from hence,
and as for ciuill and morall duties, which they glory in, to out-strip them, and as it were, out-shoot them in their owne bow, doing them in a more wise, eminent,
and as for civil and moral duties, which they glory in, to outstrip them, and as it were, outshoot them in their own bow, doing them in a more wise, eminent,
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In the third and last place, hee proueth the vniuersalitie of our righteousnesse, and vrgeth it by the example of our heauenly Father, to whom, of necessitie, we must be made conformable.
In the third and last place, he Proves the universality of our righteousness, and urges it by the Exampl of our heavenly Father, to whom, of necessity, we must be made conformable.
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Truth it is, that we cannot in this life attaine to the perfection of degrees, which was in the first and second Adam, and shall be in vs, in our heauenly Country:
Truth it is, that we cannot in this life attain to the perfection of Degrees, which was in the First and second Adam, and shall be in us, in our heavenly Country:
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to whom if we striue not to be like in this perfection of Charitie, we shall neuer come to be like him in glorie: CHAP. 6. That our righteousnesse must be spirituall, that it must also be vniuersall, we haue heard in the later part of the former Chapter:
to whom if we strive not to be like in this perfection of Charity, we shall never come to be like him in glory: CHAP. 6. That our righteousness must be spiritual, that it must also be universal, we have herd in the later part of the former Chapter:
This point, concerning sinceritie, is first propounded and confirmed, Verse 1. Secondly, it is explained and vrged more particularly in three principall instances, Almes, Prayer,
This point, Concerning sincerity, is First propounded and confirmed, Verse 1. Secondly, it is explained and urged more particularly in three principal instances, Alms, Prayer,
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and Fasting, answering to the three mayne parts of Righteousnesse, Pietie, Charitie and Mortification, specified Chap. 7. Ʋerse 7. to 15. The generalitie is propounded, Verse 1. with a most earnest caueat, because wee are in extreme danger, to bee ouertaken with ambition and vain-glory, by reason of our great propensitie thereto, and so to spoyle all.
and Fasting, answering to the three main parts of Righteousness, Piety, Charity and Mortification, specified Chap. 7. Ʋerse 7. to 15. The generality is propounded, Verse 1. with a most earnest caveat, Because we Are in extreme danger, to be overtaken with ambition and vainglory, by reason of our great propensity thereto, and so to spoil all.
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so doth the vulgar Latine Translation reade righteousnesse in this Verse, and not Almes, (as it is commonly read:) and so doth reuerend Master Beza translate it out of certain ancient Greek Copies:
so does the Vulgar Latin translation read righteousness in this Verse, and not Alms, (as it is commonly read:) and so does reverend Master Beza translate it out of certain ancient Greek Copies:
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Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisies, &c. whose righteousnesse, as we heard, was (among other things) hypocriticall.
Except your righteousness exceed the righteousness of the Scribes and Pharisees, etc. whose righteousness, as we herd, was (among other things) hypocritical.
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To make this yet more cleere, it is to bee obserued, how not onely the particular instance of Almes, following immediately, Verse 2, 3, 4. but that of Prayer and Fasting are inferred vpon this generall proposition,
To make this yet more clear, it is to be observed, how not only the particular instance of Alms, following immediately, Verse 2, 3, 4. but that of Prayer and Fasting Are inferred upon this general proposition,
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for what is greater vnrighteousnesse, then to put your selues into Gods place, by taking to your selues the glory of your righteousnesse, proper to God, the sole authour and donour of it? We learne then from hence, aboue all things, to haue an eye, not onely that our actions be iust and holy in themselues, (alas, there are not many, that goe so farre) but that our end and ayme bee answerable.
for what is greater unrighteousness, then to put your selves into God's place, by taking to your selves the glory of your righteousness, proper to God, the sole author and Donor of it? We Learn then from hence, above all things, to have an eye, not only that our actions be just and holy in themselves, (alas, there Are not many, that go so Far) but that our end and aim be answerable.
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This is the rather seriously to bee thought vpon, because of the reason or confirmation annexed, Else yee haue no reward of your Father, which is in Heauen.
This is the rather seriously to be Thought upon, Because of the reason or confirmation annexed, Else ye have no reward of your Father, which is in Heaven.
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Our righteousnesse is not to bee done, to be seene of men, vpon paine of forfeiting our heauenly Fathers approofe and blessing, of being vtterly bereaued of all acceptance, and reward at his hand.
Our righteousness is not to be done, to be seen of men, upon pain of forfeiting our heavenly Father's approof and blessing, of being utterly bereaved of all acceptance, and reward At his hand.
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as in the Gun-powder-treason, and other such like plots) but this is most certaine, that an ill end doth euermore corrupt and vitiate all indeauours, which are taken for it,
as in the Gunpowder treason, and other such like plots) but this is most certain, that an ill end does evermore corrupt and vitiate all endeavours, which Are taken for it,
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First, to dehort from hypocrisie and ostentation, and that by reasons of great moment. Secondly, by a most sweet and forcible reason, he exhorteth vnto humilitie and sincerity.
First, to dehort from hypocrisy and ostentation, and that by Reasons of great moment. Secondly, by a most sweet and forcible reason, he exhorteth unto humility and sincerity.
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This fashioning to hypocrites, the worst of all people, can no wise stand with their present condition, who are, by Gods free election and calling, the best of all people;
This fashioning to Hypocrites, the worst of all people, can no wise stand with their present condition, who Are, by God's free election and calling, the best of all people;
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they made choice of the most celebrious places of the Citie, as the Synagogues, or streets to act their Pageant vpon, to the greater vpbraiding of the poore and magnifying of themselues.
they made choice of the most celebrious places of the city, as the Synagogues, or streets to act their Pageant upon, to the greater upbraiding of the poor and magnifying of themselves.
And when they fasted, insteed of making their hearts sad, they made a sad countenance, insteed of disfiguring their lusts, they disfigured their faces, for the very nonce;
And when they fasted, instead of making their hearts sad, they made a sad countenance, instead of disfiguring their Lustiest, they disfigured their faces, for the very nonce;
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The second reason against hypocrisie and ostentation, is the vnhappie successe of it, which (to make the matter out of all question) hee auoucheth with his vsuall asseueration, Amen, or verily, I say to you, they haue their reward. Praise they hauke after, and praise they haue;
The second reason against hypocrisy and ostentation, is the unhappy success of it, which (to make the matter out of all question) he avoucheth with his usual asseveration, Amen, or verily, I say to you, they have their reward. Praise they hawk After, and praise they have;
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one corrupt man applauding another, (as one Mule or Asse knibbles another:) and more then that, are they not to expect their reward shall dye with them.
one corrupt man applauding Another, (as one Mule or Ass knibbles Another:) and more then that, Are they not to expect their reward shall die with them.
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and insteede thereof casteth dung vpon them. But howsoeuer they enioy their bright and brittle reward all their dayes, being reputed Saints vpon earth,
and instead thereof Cast dung upon them. But howsoever they enjoy their bright and brittle reward all their days, being reputed Saints upon earth,
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Then shall all time-seruers know perfectly by wofull experience, how good a thing it had beene, not to haue receiued honour one of another, but to haue sought the honour, that commeth of GOD onely.
Then shall all timeservers know perfectly by woeful experience, how good a thing it had been, not to have received honour one of Another, but to have sought the honour, that comes of GOD only.
In the second place, hee exhorteth them to humilitie, and sinceritie in Almes, Prayer, and Fasting, aduising them rather to affect obscuritie, by hiding their goodnesse from the eyes of men,
In the second place, he exhorteth them to humility, and sincerity in Alms, Prayer, and Fasting, advising them rather to affect obscurity, by hiding their Goodness from the eyes of men,
Hee would haue them learne the art of holy dissimulation, so farre forth, that, if it were possible to hide it from their owne selues, they should doe it, resting vpon Gods approofe, testimonie, and reward alone.
He would have them Learn the art of holy dissimulation, so Far forth, that, if it were possible to hide it from their own selves, they should do it, resting upon God's approof, testimony, and reward alone.
When thou giuest Almes, let not thy left hand know what thy right hand doth, signifying by this hyperbolicall prouerbe, that if the left hand had reason and vnderstanding, it should be kept from the knowledg of that good which the right hand doth;
When thou givest Alms, let not thy left hand know what thy right hand does, signifying by this hyperbolical proverb, that if the left hand had reason and understanding, it should be kept from the knowledge of that good which the right hand does;
Teaching vs, to be so farre from making that to bee our ayme, to please men, looking no further (as hypocrites doe not) that wee should feare and flee nothing more,
Teaching us, to be so Far from making that to be our aim, to please men, looking no further (as Hypocrites do not) that we should Fear and flee nothing more,
But contrariwise to hold such inwardnesse and secrecie with God, as to make it our great and onely ambition, that hee alone (who alone is worthy) may bee pleased and glorified by all meanes.
But contrariwise to hold such inwardness and secrecy with God, as to make it our great and only ambition, that he alone (who alone is worthy) may be pleased and glorified by all means.
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To this end serueth that which followeth, when thou prayest, enter into thy closet, or some such place of priuacie, sequester thy selfe from all companie, set thy selfe in Gods presence alone with alone:
To this end serveth that which follows, when thou Prayest, enter into thy closet, or Some such place of privacy, sequester thy self from all company, Set thy self in God's presence alone with alone:
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and looke as cheerefully as thou canst, yea, rather then faile, vse what Art thou canst to that end, wash thy face, anoint thine head (which was the manner of that countrie, to expresse ioy and cheerefulnesse thereby) put thy selfe in such a habit,
and look as cheerfully as thou Canst, yea, rather then fail, use what Art thou Canst to that end, wash thy face, anoint thine head (which was the manner of that country, to express joy and cheerfulness thereby) put thy self in such a habit,
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but rather commendeth the rich treasures of Gods mercie and goodnesse, who freely accepting vs, accepteth our workes, done at his appointment, and through his gracious assistance; crowning vs, crowneth our workes.
but rather commends the rich treasures of God's mercy and Goodness, who freely accepting us, Accepteth our works, done At his appointment, and through his gracious assistance; crowning us, Crowneth our works.
The meaning is, that whereas hypocrites and vaine-glorious persons, looking to men, and hauing their worldly aimes and ends, vtterly lose their reward with God:
The meaning is, that whereas Hypocrites and vainglorious Persons, looking to men, and having their worldly aims and ends, utterly loose their reward with God:
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the faithfull and truely religious, trading (as it were) with God alone, and hauing a secret stocke running with him of Almes, Prayer, Fasting, and other good workes, receiue in due time an open reward and blessing from their heauenly father, suitable to their foregoing endeauours.
the faithful and truly religious, trading (as it were) with God alone, and having a secret stock running with him of Alms, Prayer, Fasting, and other good works, receive in due time an open reward and blessing from their heavenly father, suitable to their foregoing endeavours.
But we are to know, & be assured, that the Almes, Prayers, and Fasting of Gods children, are apparantly crowned with most blessed successe, beyond all expectation many times, euen in this very life.
But we Are to know, & be assured, that the Alms, Prayers, and Fasting of God's children, Are apparently crowned with most blessed success, beyond all expectation many times, even in this very life.
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for his Almes, Prayers, and Fasting, (not done in hypocrisie or of vaine-glorie, but in faith and sinceritie) came in remembrance before God, and receiued an open and Illustrious reward from him.
for his Alms, Prayers, and Fasting, (not done in hypocrisy or of vainglory, but in faith and sincerity) Come in remembrance before God, and received an open and Illustrious reward from him.
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So this, or the like song, is often in Dauids mouth and penne, Thou hast turned for me my mourning into dancing, thou hast put off my sack-cloath, and gird me with gladnesse.
So this, or the like song, is often in David Mouth and pen, Thou hast turned for me my mourning into dancing, thou hast put off my Sackcloth, and gird me with gladness.
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The like experience had Daniel, Ezra, Nehemiah, and many others, whose inwardnesse and secrecie with God, in the performance of these duties, carried away an euident and most ample reward, to the vnspeakeable comfort of themselues, and of the whole Church.
The like experience had daniel, Ezra, Nehemiah, and many Others, whose inwardness and secrecy with God, in the performance of these duties, carried away an evident and most ample reward, to the unspeakable Comfort of themselves, and of the Whole Church.
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So that the due performance of them is righteousnesse & obedience, better then all sacrifice: and the contrarie I meane, the neglect of Almes, is vnrighteousnesse and disobedience, making men culpable of hell fire.
So that the due performance of them is righteousness & Obedience, better then all sacrifice: and the contrary I mean, the neglect of Alms, is unrighteousness and disobedience, making men culpable of hell fire.
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And as for prayer, what is it, but a most humble and familiar talking of the soule with God our heauenly father, by the direction and mediation of Christ Iesus, his sonne,
And as for prayer, what is it, but a most humble and familiar talking of the soul with God our heavenly father, by the direction and mediation of christ Iesus, his son,
and assistance of his holy spirit, about all matters, concerning his glorie and our owne good, that is, the good of our selues, spirituall and corporall,
and assistance of his holy Spirit, about all matters, Concerning his glory and our own good, that is, the good of our selves, spiritual and corporal,
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And to adde that which he addeth further in this passage of prayer, what place is there for vaine repetitions? such as heathenish people vse, who are without God in this world,
And to add that which he adds further in this passage of prayer, what place is there for vain repetitions? such as Heathenish people use, who Are without God in this world,
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Surely, the praying in an vnknown tongue, the running ouer of many Pater-nosters & Aue-Maries, & such like stuffe vpon the beades, praying by tale and number, rather then by weight,
Surely, the praying in an unknown tongue, the running over of many Paternosters & Aue-Maries, & such like stuff upon the beads, praying by tale and number, rather then by weight,
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So the manner of praying, vsed by many, (I would I might not say the most) of them that professe themselues to bee of the reformed Religion, admitteth none excuse.
So the manner of praying, used by many, (I would I might not say the most) of them that profess themselves to be of the reformed Religion, admitteth none excuse.
When the Lords Prayer is rabled ouer without duevnderstanding or reuerence, the Creede also, and tenne Commandements are recited and brought as prayers into the presence of the diuine Maiestie;
When the lords Prayer is rabbled over without duevnderstanding or Reverence, the Creed also, and tenne commandments Are recited and brought as Prayers into the presence of the divine Majesty;
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Doe not these, and many such like courses, too frequent in vse, plainly speake, and proclaime (as it were with the sound of a Trumpet) that there is very great danger,
Do not these, and many such like courses, too frequent in use, plainly speak, and proclaim (as it were with the found of a Trumpet) that there is very great danger,
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because the neerer men approach vnto God, and the more grace they haue receiued at his hands, the more he looketh to haue his holy Name hallowed by them,
Because the nearer men approach unto God, and the more grace they have received At his hands, the more he looks to have his holy Name hallowed by them,
We see therefore what need wee haue to watch in Prayer, that wee bee not ouertaken, according to the Apostles doctrine, labouring by all meanes that this exhortation of our Sauiour Christ, among others, may sinke into our hearts.
We see Therefore what need we have to watch in Prayer, that we be not overtaken, according to the Apostles Doctrine, labouring by all means that this exhortation of our Saviour christ, among Others, may sink into our hearts.
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and to further holy importunitie in Prayer, this no Scripture findeth fault withall: and the Prophet Dauid in his Psalmes, and other seruants of God often vsed it.
and to further holy importunity in Prayer, this no Scripture finds fault withal: and the Prophet David in his Psalms, and other Servants of God often used it.
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The Sonne of God himselfe, who forbiddeth vaine repetition, prayed in the Garden, the third time, saying the same words: in this case we also may so pray otherwise, not, because our heauenly Father knoweth whereof wee stand in need, before we aske.
The Son of God himself, who forbiddeth vain repetition, prayed in the Garden, the third time, saying the same words: in this case we also may so pray otherwise, not, Because our heavenly Father Knoweth whereof we stand in need, before we ask.
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that is, taking knowledge of your owne wants and necessities, lay them forth before him in Prayer, crauing his aide and assistance, according to his owne ordinance and appointment:
that is, taking knowledge of your own Wants and necessities, lay them forth before him in Prayer, craving his aid and assistance, according to his own Ordinance and appointment:
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that obtayning fauour, and finding grace to helpe in time of need, we may returne the prayse and glory of all to God, our heauenly Father and Benefactor, which hee aboue all things, requireth and expecteth:
that obtaining favour, and finding grace to help in time of need, we may return the praise and glory of all to God, our heavenly Father and Benefactor, which he above all things, requires and Expects:
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and babling, hee now directeth vs to the right performance of it, After this manner therefore pray yee, or as Saint Luke setteth it downe, When yee pray, say:
and babbling, he now directeth us to the right performance of it, After this manner Therefore pray ye, or as Saint Lycia sets it down, When ye pray, say:
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yet remain still vnsatisfied, as not hauing done it sufficiently, (& who can doe it sufficiently?) the Lord hath left this most excellent helpe, to vse the very words of this diuine Prayer,
yet remain still unsatisfied, as not having done it sufficiently, (& who can do it sufficiently?) the Lord hath left this most excellent help, to use the very words of this divine Prayer,
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And learne we heere by the way, what an absolute necessitie lyeth vpon vs (which ought to bee our greatest glory and comfort) to pray in these words, or in this manner:
And Learn we Here by the Way, what an absolute necessity lies upon us (which ought to be our greatest glory and Comfort) to pray in these words, or in this manner:
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for it is the vndispensable Commandement of our Lord Christ, After this manner pray. Againe, the excellencie of this Prayer maketh this bond the stronger.
for it is the undispensable Commandment of our Lord christ, After this manner pray. Again, the excellency of this Prayer makes this bound the Stronger.
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It must needs bee iudged most excellent, first, in regard of the authour of it: it is in name, and indeed the Lords Prayer: secondly, for the most pithy shortnesse: thirdly, for the exquisite order:
It must needs be judged most excellent, First, in regard of the author of it: it is in name, and indeed the lords Prayer: secondly, for the most pithy shortness: Thirdly, for the exquisite order:
This is our case, praying thus vnto God, and the case of all truly penitent: yea verily infinitely better then wee are able to lay it open by any comparison.
This is our case, praying thus unto God, and the case of all truly penitent: yea verily infinitely better then we Are able to lay it open by any comparison.
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or diuine vertues, as his Wisdome, Power, Mercie, and Iustice, knowne and acknowledged, and duely ascribed to him, by word and deed, of our selues, and others, farre and neere.
or divine Virtues, as his Wisdom, Power, Mercy, and justice, known and acknowledged, and duly ascribed to him, by word and deed, of our selves, and Others, Far and near.
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but, especially (no doubt) accommodating his Prayer to the time, hee teacheth them and vs to be suiters to God, that the promises, concerning the long and much expected Kingdome of the Messiah, might bee accomplished still more and more.
but, especially (no doubt) accommodating his Prayer to the time, he Teaches them and us to be Suitors to God, that the promises, Concerning the long and much expected Kingdom of the Messiah, might be accomplished still more and more.
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As he had most graciously begunne alreadie by his comming in the flesh, victorious conflict with Satan, preaching of the Gospell, miraculous operations,
As he had most graciously begun already by his coming in the Flesh, victorious conflict with Satan, preaching of the Gospel, miraculous operations,
and gathering of Disciples to himselfe, as the seminary of his future Church; as also by the preaching and Baptisme of Iohn, the Sonne of Zachary, his fore-runner.
and gathering of Disciples to himself, as the seminary of his future Church; as also by the preaching and Baptism of John, the Son of Zachary, his forerunner.
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And this we craue, as a matter absolutely necessarie, both because we are one Family, Common-wealth, and Kingdome of Heauen (as our Lord Christ commonly calleth his Church heere beneath) with them,
And this we crave, as a matter absolutely necessary, both Because we Are one Family, Commonwealth, and Kingdom of Heaven (as our Lord christ commonly calls his Church Here beneath) with them,
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In the fourth Petition, giue vs this day our daily bread, we intreate God the authour of these our soules and bodies to support and comfort them, both in the state of nature and grace, (so farre the ancient,
In the fourth Petition, give us this day our daily bred, we entreat God the author of these our Souls and bodies to support and Comfort them, both in the state of nature and grace, (so Far the ancient,
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In the fift Petition, forgiue vs our debts, as wee forgiue our debters, we request, that though we still incurre his danger, by our sinnes (as it were so many debts) yet hee would not withdraw his mercie from vs,
In the fift Petition, forgive us our debts, as we forgive our debtors, we request, that though we still incur his danger, by our Sins (as it were so many debts) yet he would not withdraw his mercy from us,
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because euen we, that are euill by nature, haue learned, at his bidding, and by his example to shew mercie to our repenting brethren, who haue wronged vs, in what degree soeuer.
Because even we, that Are evil by nature, have learned, At his bidding, and by his Exampl to show mercy to our repenting brothers, who have wronged us, in what degree soever.
In the sixt and last Petition, leade vs not into temptation, but deliuer vs from euill, we beseech God, that though the Deuill desire to winnow vs, as wheate, and we deserue it,
In the sixt and last Petition, lead us not into temptation, but deliver us from evil, we beseech God, that though the devil desire to winnow us, as wheat, and we deserve it,
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Finally, in the conclusion, for thine is the kingdome, and the power, and the glory for euer, Amen, which is the third part, we learne, that God alone is to be called vpon, without fainting, wauering or doubting any way,
Finally, in the conclusion, for thine is the Kingdom, and the power, and the glory for ever, Amen, which is the third part, we Learn, that God alone is to be called upon, without fainting, wavering or doubting any Way,
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and to be praysed incessantly, because the absolute and independent souereigntie ouer all, and power to doe all, whatsoeuer he will, by his onely word or becke,
and to be praised incessantly, Because the absolute and independent sovereignty over all, and power to do all, whatsoever he will, by his only word or beck,
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as it were, by saying Amen, so be it, yea, so shall it most certainly be, and therefore, according to our bounden dutie, we rest perswaded of it, without taking any further thought about any of those things, which at thine owne appointment wee haue asked.
as it were, by saying Amen, so be it, yea, so shall it most Certainly be, and Therefore, according to our bounden duty, we rest persuaded of it, without taking any further Thought about any of those things, which At thine own appointment we have asked.
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For if yee forgiue men their trespasses, your heauenly Father will also forgiue you: but if yee forgiue not men their trespasses, neither will your Father forgiue your trespasses.
For if ye forgive men their Trespasses, your heavenly Father will also forgive you: but if ye forgive not men their Trespasses, neither will your Father forgive your Trespasses.
In which words, he maketh our forgiuing of others, though not the principall cause, mouing our heauenly Father to forgiue vs, (for we loue him, and our Neighbour in him, because he loued vs first ) yet the certificatory cause (if I may so speake) as a necessary fruit,
In which words, he makes our forgiving of Others, though not the principal cause, moving our heavenly Father to forgive us, (for we love him, and our Neighbour in him, Because he loved us First) yet the certificatory cause (if I may so speak) as a necessary fruit,
let vs now at the length proceede to the description of fasting, which wee may in some sort define, to bee an afflicting of our soules before God by a holy abstinence from foode,
let us now At the length proceed to the description of fasting, which we may in Some sort define, to be an afflicting of our Souls before God by a holy abstinence from food,
and all other comforts of this life (so farre as may well bee) for the space of foure and twentie houres, or more, according to the occasion, to testifie and further our humiliation in repentance, and zeale in prayer.
and all other comforts of this life (so Far as may well be) for the Molle of foure and twentie hours, or more, according to the occasion, to testify and further our humiliation in Repentance, and zeal in prayer.
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And these true ends of fasting, humiliation in repentance, and zeale in Prayer, are as directly opposite to all Pharisaiecall and Papistical opinion of merit, ex opere operato, by the worke done, as any thing can bee;
And these true ends of fasting, humiliation in Repentance, and zeal in Prayer, Are as directly opposite to all Pharisaiecall and Papistical opinion of merit, ex Opere operato, by the work done, as any thing can be;
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but the Romish abuses in their manner of fasting, standing in abstinence from flesh, and their Supper, in lieu whereof they punish their carkasses many of them, with such drinkings (wherein there is plentie of bread, beere, wine, cakes,
but the Romish Abuses in their manner of fasting, standing in abstinence from Flesh, and their Supper, in lieu whereof they Punish their carcases many of them, with such drinkings (wherein there is plenty of bred, beer, wine, cakes,
and diuers other iunkets) as many poore Christians of the reformed religion, if they looked to their belly onely, would giue them high thankes, to exchange with them for their Suppers.
and diverse other junkets) as many poor Christians of the reformed Religion, if they looked to their belly only, would give them high thanks, to exchange with them for their Suppers.
but because there are three things especially, which hinder the atainement and practice of righteousnesse, with the parts of it, to wit, worldlinesse, rash iudging,
but Because there Are three things especially, which hinder the atainement and practice of righteousness, with the parts of it, to wit, worldliness, rash judging,
Heere wee are first to vnderstand, that beating men off, from laying vp treasures vpon earth, he putteth not by honest labour and industry, euery where called for in the holy Scriptures;
Here we Are First to understand, that beating men off, from laying up treasures upon earth, he putteth not by honest labour and industry, every where called for in the holy Scriptures;
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Luk. 12. 15 Where obserue, how vehemently hee opposeth this impious conceit, bringing in to that end, the parable or example of the great rich foole, whose soule was taken from him,
Luk. 12. 15 Where observe, how vehemently he Opposeth this impious conceit, bringing in to that end, the parable or Exampl of the great rich fool, whose soul was taken from him,
euen then, when hee was singing to it that sweet lullabie, Soule thou hast much goods layed vp for many yeares, take thine ease, eate, drinke and be merrie.
even then, when he was singing to it that sweet lullaby, Soul thou hast much goods laid up for many Years, take thine ease, eat, drink and be merry.
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or spend our precious time about superfluous riches, but to spend our time and trauaile about things necessarie and requisite for our persons and for the calling, wherein God hath set vs;
or spend our precious time about superfluous riches, but to spend our time and travail about things necessary and requisite for our Persons and for the calling, wherein God hath Set us;
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ayming alwayes at the true ends of getting, gathering, and laying vp in store, which (in short) are, that wee may haue to liue and to giue, I meane to liue decently and commendably according to our places:
aiming always At the true ends of getting, gathering, and laying up in store, which (in short) Are, that we may have to live and to give, I mean to live decently and commendably according to our places:
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prouiding also, so much as in vs is, that our wiues, children, and others belonging to vs (whom the Apostle calleth our owne ) may doe the like after vs, prouing rather helpfull then chargeable to any,
providing also, so much as in us is, that our wives, children, and Others belonging to us (whom the Apostle calls our own) may do the like After us, proving rather helpful then chargeable to any,
Which prouision of meanes both to liue and giue, reacheth to all, euen to the poorest swaines that liue vpon the face of the earth, Let him that stole, steale no more,
Which provision of means both to live and give, reaches to all, even to the Poorest swains that live upon the face of the earth, Let him that stole, steal no more,
And this is indeed not to lay vp treasures vpon earth for our selues, when knowing our selues to be but Stewards, entrusted with our Masters goods, wee so labour in our callings, with all our might to get them, that being gotten, we make it our chiefe studie and care about worldly things,
And this is indeed not to lay up treasures upon earth for our selves, when knowing our selves to be but Stewards, Entrusted with our Masters goods, we so labour in our callings, with all our might to get them, that being got, we make it our chief study and care about worldly things,
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For concerning the subiect, or place, the earth, is it not monstrous, that men should once dreame to finde any piece of their happinesse and contentment, by laying vp treasures vpon earth? Since Adam and Eue, with all their posteritie,
For Concerning the Subject, or place, the earth, is it not monstrous, that men should once dream to find any piece of their happiness and contentment, by laying up treasures upon earth? Since Adam and Eve, with all their posterity,
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and of the curse adioyned? yea, that carrieth not a sword, or whip in the hand (as it were) to punish him for sinning against his Creator, waiting onely for his becke to strike,
and of the curse adjoined? yea, that Carrieth not a sword, or whip in the hand (as it were) to Punish him for sinning against his Creator, waiting only for his beck to strike,
as Paul and Barnabas did in another case, O men, why doe you these things? Why doe you commit idolatrie with vs, by placing your delight and confidence in vs? Why doe you trouble your selues so much to heape and hoord vs vp,
as Paul and Barnabas did in Another case, Oh men, why do you these things? Why do you commit idolatry with us, by placing your delight and confidence in us? Why do you trouble your selves so much to heap and hoard us up,
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and bee readie to plucke out one anothers throate for vs? Alas, wee are poore creatures, subiect to all manner of corruption and vanitie for your sinne, wee mourne and grone vnder it, and as it were, standing on tiptoes, expect with stretched out neckes, the glorie which is to be reuealed to you.
and be ready to pluck out one another's throat for us? Alas, we Are poor creatures, Subject to all manner of corruption and vanity for your sin, we mourn and groan under it, and as it were, standing on tiptoes, expect with stretched out necks, the glory which is to be revealed to you.
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Fye for shame, why doe not you mourne and grone much more vnderyour owne corruption and vanitie? (that which we haue, wee may thanke you for it,) why doe you not much more expect your owne glorie? And if the inbred corruption, which we haue in common with you, moue you not sufficiently, adde hereunto the vncertaintie and casualtie, whereto wee are euer subiect, by theeues, pirats, warres, desolation, fire, water, suretiship, wastfull children, vntrustie seruants, cheaters, oppressors, and infinite such like.
Fie for shame, why do not you mourn and groan much more vnderyour own corruption and vanity? (that which we have, we may thank you for it,) why do you not much more expect your own glory? And if the inbred corruption, which we have in Common with you, move you not sufficiently, add hereunto the uncertainty and casualty, whereto we Are ever Subject, by thieves, pirates, wars, desolation, fire, water, suretyship, wasteful children, untrusty Servants, cheaters, Oppressors's, and infinite such like.
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as appeareth by his owne Doctrine elsewhere, Sell that you haue, and giue Almes (teaching what should bee done in case of extremitie, rather then the poore perish,
as appears by his own Doctrine elsewhere, Fell that you have, and give Alms (teaching what should be done in case of extremity, rather then the poor perish,
or bee too hardly put to, as also vpon an extraordinary calling, as the Apostle-ship,) prouide your selues bagges which waxe not old, a treasure in the Heauens, that faileth not, where no Thiefe approacheth, neither Moth corrupteth.
or be too hardly put to, as also upon an extraordinary calling, as the Apostleship,) provide your selves bags which wax not old, a treasure in the Heavens, that Faileth not, where no Thief Approaches, neither Moth corrupteth.
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This one lesson of Christ being well learned, that a sanctified man (for of such hee speaketh) giuen to Almes-deeds, layeth vp treasures in Heauen, will direct vs to the practice of the strangest,
This one Lesson of christ being well learned, that a sanctified man (for of such he speaks) given to Almsdeeds, Layeth up treasures in Heaven, will Direct us to the practice of the strangest,
Neither let the poorer sort complaine, that whereas wealthy people are heere directed to a most rich and vndeceiuable kind of trading, they are shut out, and made to looke on:
Neither let the Poorer sort complain, that whereas wealthy people Are Here directed to a most rich and undeceivable kind of trading, they Are shut out, and made to look on:
yet if hee treasure vp Prayers and Christian vertues, as Faith, Hope, Charitie, Patience, Humilitie, Heauenly mindednesse, forgiuing, from the heart, his cruell and hardhearted enemies,
yet if he treasure up Prayers and Christian Virtues, as Faith, Hope, Charity, Patience, Humility, Heavenly Mindedness, forgiving, from the heart, his cruel and hardhearted enemies,
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and praying for them, or otherwise doing them what good he can, sine thure litabit, he shall offer to God a Sacrifice of most sweet sauour without the frankincense of Almes.
and praying for them, or otherwise doing them what good he can, sine thure litabit, he shall offer to God a Sacrifice of most sweet savour without the frankincense of Alms.
meaning heere by treasure, their summum bonum, or most souereigne good, whereupon they had layed, and still did lay the very prime and creame of their indeauours:
meaning Here by treasure, their summum bonum, or most sovereign good, whereupon they had laid, and still did lay the very prime and cream of their endeavours:
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as euerlasting Life, Almes also and all good workes done in hope of that most free and ample reward, which God, that cannot lie, hath promised, are to heauenly minded men;
as everlasting Life, Alms also and all good works done in hope of that most free and ample reward, which God, that cannot lie, hath promised, Are to heavenly minded men;
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Of a suretie, shee is thy wife, (said King Abimelech, when hee spied it, looking out at a window) so our spirituall Dalliance will plainly discouer whereto our hearts are married;
Of a surety, she is thy wife, (said King Abimelech, when he spied it, looking out At a window) so our spiritual Dalliance will plainly discover whereto our hearts Are married;
or Rebecca. But contrariwise, a man may conclude euen of many a Professour, Of a suretie this World is thy Wife, thy pleasure is thy Wife, thy credit and reputation is thy Wife:
or Rebecca. But contrariwise, a man may conclude even of many a Professor, Of a surety this World is thy Wife, thy pleasure is thy Wife, thy credit and reputation is thy Wife:
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After the dehortation, exhortation, and this Reason, whereof we haue now heard, two Obiections follow, the first, in these words, The light of the body is the eye:
After the dehortation, exhortation, and this Reason, whereof we have now herd, two Objections follow, the First, in these words, The Light of the body is the eye:
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but all men almost seeke their treasure heere beneath? The answere is, because the cleere eye of the Soule is wanting to them, without which there can bee no right choice of their treasure, or placing of their affections.
but all men almost seek their treasure Here beneath? The answer is, Because the clear eye of the Soul is wanting to them, without which there can be no right choice of their treasure, or placing of their affections.
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so if the light, that is in vs, viz. our Reason and vnderstanding be cleere, that is, illuminated by the Word and Spirit of God, to discerne and iudge aright, all goeth well,
so if the Light, that is in us, viz. our Reason and understanding be clear, that is, illuminated by the Word and Spirit of God, to discern and judge aright, all Goes well,
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Men are then so stupid, that they are not able so much, as to take knowledge of their lamentable condition, no though it be neuer so plainly layde open vnto them;
Men Are then so stupid, that they Are not able so much, as to take knowledge of their lamentable condition, no though it be never so plainly laid open unto them;
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How doth the Deuill play Rex, when hee hath thus blowne out Gods Candle? The spirit of man is the Candle of the Lord (saith wise Salomon. ) Wee may learne from this notable similitude, That when the eye of the Soule is so illuminated that it may indeed bee called single, it maketh the whole man,
How does the devil play Rex, when he hath thus blown out God's Candle? The Spirit of man is the Candle of the Lord (Says wise Solomon.) we may Learn from this notable similitude, That when the eye of the Soul is so illuminated that it may indeed be called single, it makes the Whole man,
as it is cleerly explayned by Saint Luke. The summe of Christs Parable, in that place, commeth to thus much, That if the whole bodie or man befull of light, that is, of knowledge and sanctimonie,
as it is clearly explained by Saint Lycia. The sum of Christ Parable, in that place, comes to thus much, That if the Whole body or man befull of Light, that is, of knowledge and sanctimony,
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But whereas he addeth, If thine eye bee euill, thy whole bodie shall be full of darknesse, he plainly teacheth, that where good iudgement is wanting, there can be nothing good,
But whereas he adds, If thine eye be evil, thy Whole body shall be full of darkness, he plainly Teaches, that where good judgement is wanting, there can be nothing good,
but all things extremely out of square, in the whole man, and euery part of his life: (howsoeuer Poperie conceiteth of ignorance, that it is the Mother of Deuotion) the whole man,
but all things extremely out of square, in the Whole man, and every part of his life: (howsoever Popery conceiteth of ignorance, that it is the Mother of Devotion) the Whole man,
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Ignoti nulla cupido: what desire can there bee of that, which a man hath no knowledge of at all? And when hee bringeth it forth with a kind of exclamation,
Ignoti nulla Cupido: what desire can there be of that, which a man hath no knowledge of At all? And when he brings it forth with a kind of exclamation,
for our effectuall calling to the knowledge of his Truth) we haue most notable example, not onely in the Gentiles, Walking in the vanitie of their minds, hauing their vnderstanding darkened, being alienated from the life of GOD, through the ignorance that is in them, because of the blindnesse of their heart, who, being past feeling, gaue themselues ouer vnto lasciuiousnesse, to worke all vncleannesse, with greedinesse:
for our effectual calling to the knowledge of his Truth) we have most notable Exampl, not only in the Gentiles, Walking in the vanity of their minds, having their understanding darkened, being alienated from the life of GOD, through the ignorance that is in them, Because of the blindness of their heart, who, being passed feeling, gave themselves over unto lasciviousness, to work all uncleanness, with greediness:
but also exorbitant and degenerating Christians, to whom, being themselues defiled and vnbeleeuing, is nothing pure, but euen their minde and conscience is defiled:
but also exorbitant and degenerating Christians, to whom, being themselves defiled and unbelieving, is nothing pure, but even their mind and conscience is defiled:
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or couetous, because they discern not the true treasure from the counterfeit, but take Hob for Gib, one for another, to the vtter vndoing of themselues:
or covetous, Because they discern not the true treasure from the counterfeit, but take Hob for Gib, one for Another, to the utter undoing of themselves:
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This hee cleareth by a similitude drawne from a ciuill bodie or societie, (as the former was from a naturall body.) As (according to the common Prouerbe) no man can serue,
This he cleareth by a similitude drawn from a civil body or society, (as the former was from a natural body.) As (according to the Common Proverb) no man can serve,
The seruice of God mainely vrgeth mercie, liberalitie, and laying vp of treasures in heauen: the seruice of riches will haue sparing, pinching, niggardlinesse, and laying vp treasures vpon earth.
The service of God mainly urges mercy, liberality, and laying up of treasures in heaven: the service of riches will have sparing, pinching, niggardliness, and laying up treasures upon earth.
The holy taske, which God layeth vpon his seruants, is prayer, the exercise of the Word and Sacraments, due obseruation of the Sabbath, holding of an holy correspondencie and communion with the Saints;
The holy task, which God Layeth upon his Servants, is prayer, the exercise of the Word and Sacraments, due observation of the Sabbath, holding of an holy correspondency and communion with the Saints;
all such workes are blacke-workes, yea loathsome to the seruants of Mammon. Finally, God delighteth to finde in his seruants an earnest lingring and longing after his owne presence, not onely of grace,
all such works Are blacke-workes, yea loathsome to the Servants of Mammon. Finally, God delights to find in his Servants an earnest lingering and longing After his own presence, not only of grace,
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So that the wise man breaketh into this exclamation, not without cause, O death, how bitter is the remembrance of thee to a man that liueth at rest in his possessions, &c. In these,
So that the wise man breaks into this exclamation, not without cause, Oh death, how bitter is the remembrance of thee to a man that lives At rest in his possessions, etc. In these,
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and many other respects, the seruice of God and riches cannot stand together. A man may serue God, and vse riches, as also all honest purueyance for them:
and many other respects, the service of God and riches cannot stand together. A man may serve God, and use riches, as also all honest purveyance for them:
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yet the principall obiect of his desire, hope, confidence, loue, ioy, feare, sadnesse, anger, &c. This thraldome cannot stand with the seruice of God, iustly stiled perfect freedome. Hence may wee learne most worthy and necessarie lessons;
yet the principal Object of his desire, hope, confidence, love, joy, Fear, sadness, anger, etc. This thraldom cannot stand with the service of God, justly styled perfect freedom. Hence may we Learn most worthy and necessary Lessons;
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hee cannot beare not onely grosse idolatrie (as it were spirituall Spouse-breach) but mentall idolatrie, by ouer great loue of the creatures, and affiance in them.
he cannot bear not only gross idolatry (as it were spiritual Spouse-breach) but mental idolatry, by over great love of the creatures, and affiance in them.
Now thus to loue and cleaue to our heauenly Lord and Master, is, as we know the tenour of the whole Law, Thou shalt loue the Lord thy GOD with all thine heart, soule, strength, thou shalt cleaue to him, &c. It is also the condition propounded in the Gospel to euery Disciple of Christ Iesus, If any man come to me,
Now thus to love and cleave to our heavenly Lord and Master, is, as we know the tenor of the Whole Law, Thou shalt love the Lord thy GOD with all thine heart, soul, strength, thou shalt cleave to him, etc. It is also the condition propounded in the Gospel to every Disciple of christ Iesus, If any man come to me,
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and not to trust in them, not to reioyce in them more then in the liuing God, howsoeuer the heart of man, (deceitfull aboue all things) will not bee brought to see and confesse it.
and not to trust in them, not to rejoice in them more then in the living God, howsoever the heart of man, (deceitful above all things) will not be brought to see and confess it.
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In the next place followeth the second branch of couetousnesse, or worldlinesse, consisting in solicitude, and ouergreat carefulnesse about necessarie supplies, what to eate, drinke, or put on:
In the next place follows the second branch of covetousness, or worldliness, consisting in solicitude, and overgreat carefulness about necessary supplies, what to eat, drink, or put on:
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His dehortation is first propounded, Ʋerse 25. and (to driue the naile home to the head, notwithstanding our toughnesse and knottinesse) it is repeated againe and againe, Verse 31. 34. Secondly, it is vrged by sundry reasons of great importance, which wee will take, as they lye in order.
His dehortation is First propounded, Ʋerse 25. and (to driven the nail home to the head, notwithstanding our toughness and knottiness) it is repeated again and again, Verse 31. 34. Secondly, it is urged by sundry Reasons of great importance, which we will take, as they lie in order.
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He propoundeth it with very great earnestnesse, in manner of a conclusion, or inference vpon his former doctrine, concerning couetousnesse, striking heere, at the very roote of that sinne, putting vpon it also (as his manner is) the weight of his authoritie, Therefore I say to you, take no thought for your life, what you shall eate,
He propoundeth it with very great earnestness, in manner of a conclusion, or Inference upon his former Doctrine, Concerning covetousness, striking Here, At the very root of that sin, putting upon it also (as his manner is) the weight of his Authority, Therefore I say to you, take no Thought for your life, what you shall eat,
as food and rayment, but for those necessary things to looke vp to Heauen, and expect them at the hands of our heauenly Father, in rest and quietnesse:
as food and raiment, but for those necessary things to look up to Heaven, and expect them At the hands of our heavenly Father, in rest and quietness:
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so let vs labour to be filled with the Wine of the Spirit, to haue our soules throughly cheared by Faith and a pure Conscience (which is to drinke a true health) and that will easily make vs forget, at the least in great part, the labours and sorrowes of this life.
so let us labour to be filled with the Wine of the Spirit, to have our Souls thoroughly cheered by Faith and a pure Conscience (which is to drink a true health) and that will Easily make us forget, At the least in great part, the labours and sorrows of this life.
His first Reason is drawne from a comparison, and to put the more life into it, is propounded with a vehement interrogation, Is not the life more then meate,
His First Reason is drawn from a comparison, and to put the more life into it, is propounded with a vehement interrogation, Is not the life more then meat,
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He hath giuen NONLATINALPHABET, our essence or substance, hee will not withhold NONLATINALPHABET, any necessaries, appertayning to our essence or substance:
He hath given, our essence or substance, he will not withhold, any necessaries, aPPERTAINING to our essence or substance:
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but this God is our GOD for euer and euer, hee shall be our guide vnto death, as it is in the Psalme. Wherefore wee are commanded to commit our soules, or selues, vnto him, in well doing as to a faithfull Creator:
but this God is our GOD for ever and ever, he shall be our guide unto death, as it is in the Psalm. Wherefore we Are commanded to commit our Souls, or selves, unto him, in well doing as to a faithful Creator:
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are yee not much better then they? Giuing vs to vnderstand, that those foules, infinitely inseriour to vs (they were made for vs) wanting all those meanes, which we enioy,
Are ye not much better then they? Giving us to understand, that those fowls, infinitely inseriour to us (they were made for us) wanting all those means, which we enjoy,
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And when this commeth out with a note of attention, Behold, it teacheth vs, that those workes of God, which seeme to bee of the lowest ranke (commonly least heeded) such as the foules of the Aire,
And when this comes out with a note of attention, Behold, it Teaches us, that those works of God, which seem to be of the lowest rank (commonly lest heeded) such as the fowls of the Air,
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Of which, and infinite such like, that of the Prophet may iustly be taken vp, The workes of the Lord are great, sought out of all that haue pleasure therein.
Of which, and infinite such like, that of the Prophet may justly be taken up, The works of the Lord Are great, sought out of all that have pleasure therein.
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To this seeking, and pleasuring in the workes of God, wee are called, both by the manner of creating, in that God made not all at once by his Word or becke (as hee could haue done) but by peecemeale in sixe dayes;
To this seeking, and pleasuring in the works of God, we Are called, both by the manner of creating, in that God made not all At once by his Word or beck (as he could have done) but by piecemeal in sixe days;
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as in an ample and magnificent Temple, furnished with most beautifull Images, or Laymens Bookes of Gods owne making, to admonish and comfort vs vpon euery occasion,
as in an ample and magnificent Temple, furnished with most beautiful Images, or Laymens Books of God's own making, to admonish and Comfort us upon every occasion,
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By this comparison drawne from the vnregarded foules of the Aire, from Sparrowes and Rauens (as wee may seec, Luke 12. 6. 24.) wee are taught, that no sence of our owne vilenesse,
By this comparison drawn from the unregarded fowls of the Air, from Sparrows and Ravens (as we may seec, Lycia 12. 6. 24.) we Are taught, that no sense of our own vileness,
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and not be disappointed? And shall not we, made after Gods owne Image, redeemed by the bloud of his onely begotten Sonne, sealed by his Spirit vnto the day of Redemption, to whom it is his good pleasure to giue the Kingdome, doe it much more? The third Reason, propounded also with a vehement Interroation, doth demonstrate the vanitie and vnprofitablenesse of taking thought about outward supplyes, Which of you by taking thought, can adde one Cubit to his stature? What manner of reasoning this is, Christ himselfe sheweth elsewhere, If then yee be not able to doe that which is least,
and not be disappointed? And shall not we, made After God's own Image, redeemed by the blood of his only begotten Son, sealed by his Spirit unto the day of Redemption, to whom it is his good pleasure to give the Kingdom, do it much more? The third Reason, propounded also with a vehement Interroation, does demonstrate the vanity and unprofitableness of taking Thought about outward supplies, Which of you by taking Thought, can add one Cubit to his stature? What manner of reasoning this is, christ himself shows elsewhere, If then ye be not able to do that which is least,
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As one lumpe and one loafe cannot bee made of drye wheate, without moysture, so neither can wee, being many, be made one in Christ, without the water which is from heauen.
As one lump and one loaf cannot be made of dry wheat, without moisture, so neither can we, being many, be made one in christ, without the water which is from heaven.
Hitherto our Lord Christ, hauing earnestly taxed men for torturing their minds about necessarie foode, doth now the like about rayment, And why take you thought for rayment? consider the Lillies of the field, how they grow;
Hitherto our Lord christ, having earnestly taxed men for torturing their minds about necessary food, does now the like about raiment, And why take you Thought for raiment? Consider the Lilies of the field, how they grow;
they toile not, neither doe they spinne, &c. vsing the like vehement interrogation, and vndeniable reasoning from the comparison of the lesse, as before.
they toil not, neither do they spin, etc. using the like vehement interrogation, and undeniable reasoning from the comparison of the less, as before.
And heere also in so low a degree, that it ought to make vs ashamed of our vnbeliefe, to haue the least mistrust, that hee should not cloathe vs, who cloatheth the Lillies, not of the garden onely, which are regarded of men,
And Here also in so low a degree, that it ought to make us ashamed of our unbelief, to have the least mistrust, that he should not cloth us, who clotheth the Lilies, not of the garden only, which Are regarded of men,
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Wee haue, for this purpose, the word of the same God, in a farre more excellent maner, both his vocall word, promising that they which seeke the Lord, shall not want any good thing:
we have, for this purpose, the word of the same God, in a Far more excellent manner, both his vocal word, promising that they which seek the Lord, shall not want any good thing:
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or in ouer great costlinesse, or in spoyling precious time by curious tricking and trimming of their earthly masse or lump of flesh, in setting their ruffes, starching, tooting into the glasse, laying out their haire and brests,
or in over great costliness, or in spoiling precious time by curious tricking and trimming of their earthly mass or lump of Flesh, in setting their ruffs, starching, tooting into the glass, laying out their hair and breasts,
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and greaters especially, but of many very base creatures, which surmount them, yea, goe beyond Salomon himselfe, who in his lawful and warrantable pompe out-stripped all others.
and greaters especially, but of many very base creatures, which surmount them, yea, go beyond Solomon himself, who in his lawful and warrantable pomp outstripped all Others.
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And whereas hee shaketh them by the shoulder as it were, saying, O yee of little faith, it is indeed a sharpe reprehension, iustly deserued on their and our parts,
And whereas he shakes them by the shoulder as it were, saying, Oh ye of little faith, it is indeed a sharp reprehension, justly deserved on their and our parts,
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To which end, there cannot but accompanie and insatiable hungring and thirsting after righteousnesse, and so a continuall clinging to our Lord and Sauiour Iesus Christ in the meanes:
To which end, there cannot but accompany and insatiable hungering and thirsting After righteousness, and so a continual clinging to our Lord and Saviour Iesus christ in the means:
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To set yet a sharper edge vpon it, and to stirre vp our dull and distrustfull hearts to more often and serious meditation of this weightie point, he repeateth his exhortation and addeth two reasons more against distrustfull and anxious looking after foode and rayment.
To Set yet a sharper edge upon it, and to stir up our dull and distrustful hearts to more often and serious meditation of this weighty point, he repeateth his exhortation and adds two Reasons more against distrustful and anxious looking After food and raiment.
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For as if they had no God to prouide for them, or as if all the promises of God were moone-shine in the water, they say, What shall we eat? what shall we drinke? or wherewith shall we bee cloathed? as doubting how it may or can be, all meanes failing, either by losses, deadnesse of trading, increase of charge, olde age, sicknesse, persecution, and such like disasters.
For as if they had no God to provide for them, or as if all the promises of God were moonshine in the water, they say, What shall we eat? what shall we drink? or wherewith shall we be clothed? as doubting how it may or can be, all means failing, either by losses, deadness of trading, increase of charge, old age, sickness, persecution, and such like disasters.
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So did the children of Israel in the wildernesse, when for their probation and tryall, they were somewhat hard put to, the next was, Where shall wee haue water to drinke? who shall giue vs flesh to eate? Can God furnish a table in the wildernesse? would to God wee had dyed in Egypt, &c. When their armes were too short to helpe themselues, poore wretches, they could not see how the arme of the Lord could bee long enough to doe it:
So did the children of Israel in the Wilderness, when for their probation and trial, they were somewhat hard put to, the next was, Where shall we have water to drink? who shall give us Flesh to eat? Can God furnish a table in the Wilderness? would to God we had died in Egypt, etc. When their arms were too short to help themselves, poor wretches, they could not see how the arm of the Lord could be long enough to do it:
We little thinke, especially while we enioy the world at will, how wicked wee shall finde our rebellious and vnbeleeuing hearts in the day of tryall (which few or none escape at one time or other) let euery one call to minde how he hath found it at any time heretofore,
We little think, especially while we enjoy the world At will, how wicked we shall find our rebellious and unbelieving hearts in the day of trial (which few or none escape At one time or other) let every one call to mind how he hath found it At any time heretofore,
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In summe, our Sauiour Christ, in these often repetitions, commendeth this vnto vs, as an high and necessarie point of wisdome and dutie, not to suffer our mindes to bee troubled or royled (as it were) with the sence of present want or expectation of future euents,
In sum, our Saviour christ, in these often repetitions, commends this unto us, as an high and necessary point of Wisdom and duty, not to suffer our minds to be troubled or roiled (as it were) with the sense of present want or expectation of future events,
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but walking in the day, and doing the worke of euery day, while it is day, to waite vpon God with a quiet minde, as the seruant vpon his Master, the hand-maid vpon her Mistresse.
but walking in the day, and doing the work of every day, while it is day, to wait upon God with a quiet mind, as the servant upon his Master, the handmaid upon her Mistress.
They make this the onely or principall care, what to eate, drinke, and put on: because their happinesse is bounded within the narrow compasse of this perishing world:
They make this the only or principal care, what to eat, drink, and put on: Because their happiness is bounded within the narrow compass of this perishing world:
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Wee learne hereby, that it is meerely heathenish, and to bee abhorred of Christians, to haue our minds turmoyled and tortured about worldly supplies, which wee ought to put God in trust withall.
we Learn hereby, that it is merely Heathenish, and to be abhorred of Christians, to have our minds turmoiled and tortured about worldly supplies, which we ought to put God in trust withal.
To what end haue wee learned Christ, if his blessed doctrine and practice can beare no more sway with vs herein? How doe wee professe the hope of an heauenly inheritance,
To what end have we learned christ, if his blessed Doctrine and practice can bear no more sway with us herein? How do we profess the hope of an heavenly inheritance,
if vpon Gods promise and perpetuall experence of his mercifulnesse and truth, in prouiding for his owne, we bee no more secure of our earthly sustenance, then they.
if upon God's promise and perpetual experience of his mercifulness and truth, in providing for his own, we be no more secure of our earthly sustenance, then they.
meaning, that hee knoweth perfectly, and that with more then a Fatherly respect and regard of vs. For stiling him our heauenly Father, (because his glory chiefly shineth there) he would haue vs to vnderstand,
meaning, that he Knoweth perfectly, and that with more then a Fatherly respect and regard of us For styling him our heavenly Father, (Because his glory chiefly shines there) he would have us to understand,
and remember, that hee is most willing and able to succour vs, in all extremities, (as Parents, in high place, can and doe their children.) So that wee are heere taught to stay our selues in the greatest temptations of this nature, with this meditation, which can neuer faile,
and Remember, that he is most willing and able to succour us, in all extremities, (as Parents, in high place, can and do their children.) So that we Are Here taught to stay our selves in the greatest temptations of this nature, with this meditation, which can never fail,
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If this comfort were seated in our breasts (as it ought to be) wee might safely sing careaway, and take vp that of the Prophets, I will both lay me downe in peace,
If this Comfort were seated in our breasts (as it ought to be) we might safely sing caraway, and take up that of the prophets, I will both lay me down in peace,
and makest mee dwell in safetie. Whereas, contrariwise, the staggering heerein is the cause of all discomfort, and euen of despaire, and death it selfe:
and Makest me dwell in safety. Whereas, contrariwise, the staggering herein is the cause of all discomfort, and even of despair, and death it self:
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for worldly sorrow, arrising from thence, causeth death. Thus wee see what patheticall Inhibitions and Reasons this diuine Teacher hath vsed, to beate vs from the inordinate seeking of the very necessaries of this present life.
for worldly sorrow, arising from thence, Causes death. Thus we see what pathetical Inhibitions and Reasons this divine Teacher hath used, to beat us from the inordinate seeking of the very necessaries of this present life.
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But first seeke the Kingdome of GOD, and his righteousnesse, (annexing, for our incouragement, an ample promise thereto,) and all these things shall be ministred vnto you.
But First seek the Kingdom of GOD, and his righteousness, (annexing, for our encouragement, an ample promise thereto,) and all these things shall be ministered unto you.
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Wherein, because contraries are cured by contraries, he laboureth to draw men from vndue, yea, vngodly carefulnesse about earthly matters, by stirring them vp to most due, religious, and necessarie carefulnesse about heauenly.
Wherein, Because contraries Are cured by contraries, he Laboureth to draw men from undue, yea, ungodly carefulness about earthly matters, by stirring them up to most due, religious, and necessary carefulness about heavenly.
but especially for the aduancement and inlargement of the much expected Kingdome of the Messiah, then beginning to appeare, whereby the Name of God was chiefly to be hallowed, or glorified;
but especially for the advancement and enlargement of the much expected Kingdom of the Messiah, then beginning to appear, whereby the Name of God was chiefly to be hallowed, or glorified;
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Wherefore this Kingdome of God, being the primary meanes of it, is primarily before, and aboue all other things, not onely to be sued, but to bee sought for;
Wherefore this Kingdom of God, being the primary means of it, is primarily before, and above all other things, not only to be sued, but to be sought for;
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to make the Kingdome of God and his righteousnesse their gaine and sport, imploying all the powers and faculties of their soules and bodies in the pursuite of it, studying and labouring by all meanes, that the Gospell and Church of Christ (commonly in the New Testament called the Kingdome of God,
to make the Kingdom of God and his righteousness their gain and sport, employing all the Powers and faculties of their Souls and bodies in the pursuit of it, studying and labouring by all means, that the Gospel and Church of christ (commonly in the New Testament called the Kingdom of God,
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and of Heauen) may spread, and be glorified, and that obedience of Faith at all hands, especially of their owne selues, may bee yeelded thereto, more and more.
and of Heaven) may spread, and be glorified, and that Obedience of Faith At all hands, especially of their own selves, may be yielded thereto, more and more.
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and his Righteousnesse in the first place, the Cart is set before the Horse, and the World, with the lusts of it, must first be serued, Quaerenda pecunia primum, virtus post nummos:
and his Righteousness in the First place, the Cart is Set before the Horse, and the World, with the Lustiest of it, must First be served, Quaerenda Pecunia primum, virtus post Nummos:
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And againe, whereas Christ putteth the Kingdome and Righteousnesse of God together, and it holdeth in this especially, What GOD hath ioyned together, let no man put asunder, a most impious Diuorce of these is commonly attempted, (attempted, I say, not made, that cannot be) to seeke, haue,
And again, whereas christ putteth the Kingdom and Righteousness of God together, and it holds in this especially, What GOD hath joined together, let no man put asunder, a most impious Divorce of these is commonly attempted, (attempted, I say, not made, that cannot be) to seek, have,
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As when Boaz made offer of Elimelechs Land, the next Kinsman answered, I will redeeme it: but when the condition was added, What day thou takest the Land, thou must take Ruth the Moabitesse to wife, to rayse vp the name of the dead, vpon his inheritance, that made him shrinke in the wetting:
As when Boaz made offer of Elimelech's Land, the next Kinsman answered, I will Redeem it: but when the condition was added, What day thou Takest the Land, thou must take Ruth the Moabitess to wife, to raise up the name of the dead, upon his inheritance, that made him shrink in the wetting:
First, vndoubtedly in searching for the knowledge of it, who Christ Iesus is, and what hee hath done for the saluation of man, what that great mystery of godlinesse is, GOD manifested in the flesh, iustified in the Spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the World, receiued vp in glory.
First, undoubtedly in searching for the knowledge of it, who christ Iesus is, and what he hath done for the salvation of man, what that great mystery of godliness is, GOD manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up in glory.
The meanes which God hath sanctified for this purpose are (as wee haue beene taught) to bee assiduous and constant in searching the holy Scriptures, and sitting at the feet of the faithfull Preachers, to heare their doctrine.
The means which God hath sanctified for this purpose Are (as we have been taught) to be assiduous and constant in searching the holy Scriptures, and sitting At the feet of the faithful Preachers, to hear their Doctrine.
yea, the very life of their life, to winne many to Christ Iesus, their Lord and Souereigne, to see the Gospell, which is the Sword or Scepter of his Kingdome, to haue free passage, and to be glorified.
yea, the very life of their life, to win many to christ Iesus, their Lord and Sovereign, to see the Gospel, which is the Sword or Sceptre of his Kingdom, to have free passage, and to be glorified.
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& Staple of true Religion in those dayes) that they solemnely professe and protest, If I forget thee, O Hierusalem, let my right hand forget her cunning:
& Staple of true Religion in those days) that they solemnly profess and protest, If I forget thee, Oh Jerusalem, let my right hand forget her cunning:
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wee should infinitely stand more tenderly affected to the heauenly Hierusalem, to the Citie or Kingdome of the liuing God, to seeke the good of it, by the propagation of the most glorious Gospell of Christ Iesus, alwayes, by all meanes, grieuing at the contrary.
we should infinitely stand more tenderly affected to the heavenly Jerusalem, to the city or Kingdom of the living God, to seek the good of it, by the propagation of the most glorious Gospel of christ Iesus, always, by all means, grieving At the contrary.
Fourthly and lastly, our seeking of it consisteth in seeking how to grace, beautifie, and adorne (so much as in vs is) the Gospell and Church of Christ, by the shining brightnesse of a right Christian conuersation, according to that which wee heard before.
Fourthly and lastly, our seeking of it Consisteth in seeking how to grace, beautify, and adorn (so much as in us is) the Gospel and Church of christ, by the shining brightness of a right Christian Conversation, according to that which we herd before.
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And withall, so demeaning our selues, as his dutifull subiects vpon earth, to rest sweetly in hope and expectation of that most glorious life and immortalitie, which is reserued in heauen for vs. The promise annexed, is, And all these things shall bee added vnto you:
And withal, so demeaning our selves, as his dutiful Subjects upon earth, to rest sweetly in hope and expectation of that most glorious life and immortality, which is reserved in heaven for us The promise annexed, is, And all these things shall be added unto you:
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so this inheritance, incorruptible, vndefiled, and that fadeth not away, being once assured to vs by our heauenly father, the pettie matters of this life cannot but attend vpon it.
so this inheritance, incorruptible, undefiled, and that fades not away, being once assured to us by our heavenly father, the Petty matters of this life cannot but attend upon it.
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So that howsoeuer this be a paradoxe, or strange opinion to the world, yet among them that are perfect (as the Apostle speaketh) it must be receiued and acknowledged as the wisdome of God,
So that howsoever this be a paradox, or strange opinion to the world, yet among them that Are perfect (as the Apostle speaks) it must be received and acknowledged as the Wisdom of God,
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and an infallible truth, That the onely sure way to get sufficiencie of all needfull succours for this transitorie life, with the cheerefull vse of them (which few haue) and a clause of warrantize against all danger, is, by seeking the Kingdome of God, and his righteousnesse.
and an infallible truth, That the only sure Way to get sufficiency of all needful succours for this transitory life, with the cheerful use of them (which few have) and a clause of warrantise against all danger, is, by seeking the Kingdom of God, and his righteousness.
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For wee know that the holy Scriptures affoord infinite promises of this kinde, and in like manner, infinite examples of Gods prouident and powerfull purueyance for his owne people, in all ages;
For we know that the holy Scriptures afford infinite promises of this kind, and in like manner, infinite Examples of God's provident and powerful purveyance for his own people, in all ages;
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as for the Patriarkes, while they were soiourning in the Land of Canaan and Egypt; the Israelites in the wildernesse; Dauid in all his distresses; for Eliah, by Ranens;
as for the Patriarchs, while they were sojourning in the Land of Canaan and Egypt; the Israelites in the Wilderness; David in all his Distresses; for Elijah, by Ranens;
the followers of Christ in the wildernesse, fed and satisfied two seuerall times; his Disciples going forth at his bidding, without purse, serip, or shooes;
the followers of christ in the Wilderness, fed and satisfied two several times; his Disciples going forth At his bidding, without purse, serip, or shoes;
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In the last place, to taxe our great propensitie to this sinne of distrustfulnesse, and to beat vs yet more throughly from it, he addeth a third repetition of his fore-going prohibition, inferring it vpon his former promise to this effect,
In the last place, to Tax our great propensity to this sin of distrustfulness, and to beatrice us yet more thoroughly from it, he adds a third repetition of his foregoing prohibition, inferring it upon his former promise to this Effect,
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if thou beleeuest that God is thy God, and heauenly father, that hee will not leaue thee nor forsake thee, according to his free and mercifull promise, (which aboue all things is to be beleeued,) beleeue, that hee which looked to thee,
if thou Believest that God is thy God, and heavenly father, that he will not leave thee nor forsake thee, according to his free and merciful promise, (which above all things is to be believed,) believe, that he which looked to thee,
in breeding time (which many bruite creatures neglect not) against bringing forth, &c. But where no such vrgent necessitie appeareth, there to leaue euery thing to the owne time and place, letting tomorrow alone with his owne care and worke,
in breeding time (which many bruit creatures neglect not) against bringing forth, etc. But where no such urgent necessity appears, there to leave every thing to the own time and place, letting tomorrow alone with his own care and work,
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which affordeth this lesson vndeniably vnto vs, That sorrow and labour is euery dayes portion to euery man, according to Gods iudiciarie sentence in the beginning, In sorrow thou shalt eate of it (meaning, of the fruits of the earth) all the dayes of thy life.
which affords this Lesson undeniably unto us, That sorrow and labour is every days portion to every man, according to God's judiciary sentence in the beginning, In sorrow thou shalt eat of it (meaning, of the fruits of the earth) all the days of thy life.
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This holdeth much more in the faithfull, who besides the common cup, whereof all must needes drinke, haue a speciall one mingled to them for their chastisment, tryall of their faith, and quickning in well-doing.
This holds much more in the faithful, who beside the Common cup, whereof all must needs drink, have a special one mingled to them for their chastisement, trial of their faith, and quickening in welldoing.
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Paul and Barnabas, confirming the soules of the Disciples, and exhorting them to continue in the faith, assured, that wee must through much tribulation enter into the Kingdome of GOD.
Paul and Barnabas, confirming the Souls of the Disciples, and exhorting them to continue in the faith, assured, that we must through much tribulation enter into the Kingdom of GOD.
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What follie and madnesse is it then for vs, by taking forbidden thought about the necessaries of this life, to adde yet more to the heape or pile of those vnauoideable euils, which by Gods vndispensable appointment, follow both nature and grace;
What folly and madness is it then for us, by taking forbidden Thought about the necessaries of this life, to add yet more to the heap or pile of those vnauoideable evils, which by God's undispensable appointment, follow both nature and grace;
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We may againe then breake forth into that holy exclamation of the beloued Disciple, (which can neuer be taken vp too much) heere is the patience and the faith of the Saints:
We may again then break forth into that holy exclamation of the Beloved Disciple, (which can never be taken up too much) Here is the patience and the faith of the Saints:
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and chasing away of them in part, through Gods good grace, yet will they, or a new supply returne to vexe one way or other, continually and incessantly;
and chasing away of them in part, through God's good grace, yet will they, or a new supply return to vex one Way or other, continually and incessantly;
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But aboue all the faith of the Saints is necessarie both to beare vp their patience by the helpe of hope, expecting the heauenly reward, apprehended by faith:
But above all the faith of the Saints is necessary both to bear up their patience by the help of hope, expecting the heavenly reward, apprehended by faith:
and concerning Gods diuine prouidence and prouision for vs in all our needs; which wee are commanded many times ouer to rest vpon, without doubting and wauering.
and Concerning God's divine providence and provision for us in all our needs; which we Are commanded many times over to rest upon, without doubting and wavering.
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He forbiddeth it in two words, Iudge not, and then deterreth, & euen beateth vs from it by very piercing Reasons, drawne from the danger and odinesse of that sinne.
He forbiddeth it in two words, Judge not, and then deterreth, & even beats us from it by very piercing Reasons, drawn from the danger and odinesse of that sin.
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Againe, If thy brother trespasse against thee, goe tell him his fault, or reproue him, &c. Prouided, that it be done brotherly, out of a pure conscience, to reforme and gaine one another,
Again, If thy brother trespass against thee, go tell him his fault, or reprove him, etc. Provided, that it be done brotherly, out of a pure conscience, to reform and gain one Another,
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The thing heere forbidden, is an euill Disease or Itch in our corrupt nature, whereby, either out of malice or in a kind of brauery, men are sharp-sighted and curious, euer peering into other folkes frailties,
The thing Here forbidden, is an evil Disease or Itch in our corrupt nature, whereby, either out of malice or in a kind of bravery, men Are sharp-sighted and curious, ever peering into other folks frailties,
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Secondly, in indifferent matters, which may be done, or left vndone, without sinne, to carrie our selues as indifferent persons, not iudging one another in meate, drinke, apparell, company, recreations,
Secondly, in indifferent matters, which may be done, or left undone, without sin, to carry our selves as indifferent Persons, not judging one Another in meat, drink, apparel, company, recreations,
but leauing euery man to stand, or fall to his owne Master, it is sufficient for vs, vpon good grounds, to be fully perswaded in our owne minds of the lawfulnesse,
but leaving every man to stand, or fallen to his own Master, it is sufficient for us, upon good grounds, to be Fully persuaded in our own minds of the lawfulness,
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It was extreame vncharitablenesse in the Scribes and Pharisies, to bee euer censuring of Christ and his Disciples, about healing on the Sabbath day, eating with Sinners,
It was extreme uncharitableness in the Scribes and Pharisees, to be ever censuring of christ and his Disciples, about healing on the Sabbath day, eating with Sinners,
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and with vnwasht hands, plucking the eares of Corne, &c. So for Iudas, and others to grumble at Marie, for her cost of Oyntment, Michol, to taxe Dauid, for d•ncing before the Arke;
and with unwashed hands, plucking the ears of Corn, etc. So for Iudas, and Others to grumble At marry, for her cost of Ointment, Michal, to Tax David, for d•ncing before the Ark;
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Thirdly, to preuent rash iudging, wee must acquaint our selues more and more with Christian equitie, which teacheth to set the best construction vpon euery thing, which hath some appearance of euill:
Thirdly, to prevent rash judging, we must acquaint our selves more and more with Christian equity, which Teaches to Set the best construction upon every thing, which hath Some appearance of evil:
yet when it seemeth to proceed of frailtie, Charitie (which beleeueth all, and hopeth that all shall bee well) being euer long-skirted, is not slacke to spread her garment ouer it.
yet when it seems to proceed of frailty, Charity (which Believeth all, and Hopes that all shall be well) being ever long-skirted, is not slack to spread her garment over it.
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Feeling members of the mysticall body of Iesus Christ endeauour to couer such things, euen as people desire to hide (so much as in them is) the vncomely sores and blaines in their naturall bodie. Fiftly, they goe yet further;
Feeling members of the mystical body of Iesus christ endeavour to cover such things, even as people desire to hide (so much as in them is) the uncomely sores and blains in their natural body. Fifty, they go yet further;
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for if any be ouertaken in a fault, they endeauour, with all their might, to restore such a one, with the spirit of meeknesse, dealing tenderly with them (as Surgeons with such armes and legges of their Patients,
for if any be overtaken in a fault, they endeavour, with all their might, to restore such a one, with the Spirit of meekness, dealing tenderly with them (as Surgeons with such arms and legs of their Patients,
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The obseruing these fiue points well, will make vs good obseruers of this most charitable charge, Iudge not, and rash iudgement commeth of the neglect of all or some of these.
The observing these fiue points well, will make us good observers of this most charitable charge, Judge not, and rash judgement comes of the neglect of all or Some of these.
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to censure the censurers, to backbite the backbiters, to whisper of whisperers, to scoffe at scoffers, to raile vpon railers, in a word, to mis-iudge mis-iudgers.
to censure the censurers, to backbite the backbiters, to whisper of whisperers, to scoff At scoffers, to rail upon railers, in a word, to mis-iudge mis-iudgers.
If then conscience towards God, if loue of the brethren (the very marke and character of a true child of God) cannot restraine men from thinking and speaking amisse of others,
If then conscience towards God, if love of the brothers (the very mark and character of a true child of God) cannot restrain men from thinking and speaking amiss of Others,
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or from ioyning with others in that sinne by lending their cares to the deprauers of their neighbours (then which nothing is more common) yet a man would thinke, the care of their owne reputation should doe it:
or from joining with Others in that sin by lending their Cares to the depravers of their neighbours (then which nothing is more Common) yet a man would think, the care of their own reputation should do it:
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since Christ that cannot lye, hath told vs that they shall carrie it neither to hel nor to heauen (according to the Prouerbe) but as they deale, they shall bee dealt withall;
since christ that cannot lie, hath told us that they shall carry it neither to hell nor to heaven (according to the Proverb) but as they deal, they shall be dealt withal;
Surely, euery calamitie, either of bad tongues, or of bad vsage otherwise, ought to bee as a bloud-hound to bring vs to the sight of our owne sinnes, and mis-handlings.
Surely, every calamity, either of bad tongues, or of bad usage otherwise, ought to be as a bloodhound to bring us to the sighed of our own Sins, and mis-handlings.
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His second reason against rash iudging, is drawne from the absurditie and odiousnesse of the sinne propounded (according to his manner) by vehement interrogations, to declare his extreame indignation against it, And why seest thou the mote that is in thy brothers eye,
His second reason against rash judging, is drawn from the absurdity and odiousness of the sin propounded (according to his manner) by vehement interrogations, to declare his extreme Indignation against it, And why See thou the mote that is in thy Brother's eye,
and perceiuest not the beame that is in thine owne eye? or how sayest thou to thy brother? suffer mee to cast out the mote out of thine eye, &c. Speaking by way of supposition, that if it were possible for a beame to bee set in ones eye, the sonnes of hypocrites (which they would take no knowledge of,
and perceivest not the beam that is in thine own eye? or how Sayest thou to thy brother? suffer me to cast out the mote out of thine eye, etc. Speaking by Way of supposition, that if it were possible for a beam to be Set in ones eye, the Sons of Hypocrites (which they would take no knowledge of,
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but bare them out vnder a maske or vizard of holinesse) were as b•g as such a beame, in comparison of the smaller faults of their brethren, whom they censured,
but bore them out under a mask or vizard of holiness) were as b•g as such a beam, in comparison of the smaller Faults of their brothers, whom they censured,
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For whatsoeuer the sinnes of such reformers were in substance, as those of the Scribes and Pharises (whom Christ seemes heere chiefly to thunder against) were intolerably enormious, viz. their ambition, couetousnesse, extortion, hatred and persecution of the truth:
For whatsoever the Sins of such reformers were in substance, as those of the Scribes and Pharisees (whom christ seems Here chiefly to thunder against) were intolerably enormous, viz. their ambition, covetousness, extortion, hatred and persecution of the truth:
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but for very great cause) sheweth not onely how detestable this shamelesse selfe-loue, pride, and hypocrisie, is in the eyes of God, and ought to be in our eyes,
but for very great cause) shows not only how detestable this shameless Self-love, pride, and hypocrisy, is in the eyes of God, and ought to be in our eyes,
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Is it probable that he, who is fast set in the quagmire of grosse wickednesse and hypocrisie, should worke his brother out of the slough or ordinarie frailties and infirmities? It is a rule in oratorie, that to moue others, a man must first bee moued himselfe;
Is it probable that he, who is fast Set in the quagmire of gross wickedness and hypocrisy, should work his brother out of the slough or ordinary frailties and infirmities? It is a Rule in oratory, that to move Others, a man must First be moved himself;
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this holdeth in preaching, reprouing, instruction, admonition, or whatsoeuer other dutie of that kinde, which necessarily call for an affectionate reformation of our owne liues, with an intestine hatred and loathing of whatsoeuer sinnes wee formerly liued in.
this holds in preaching, reproving, instruction, admonition, or whatsoever other duty of that kind, which necessarily call for an affectionate Reformation of our own lives, with an intestine hatred and loathing of whatsoever Sins we formerly lived in.
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Naturally men are led rather by the eye, then by the eare, (as hath beene said) so that when they heare good words and see euill deeds, they will incline rather to what they see, then what they heare.
Naturally men Are led rather by the eye, then by the ear, (as hath been said) so that when they hear good words and see evil Deeds, they will incline rather to what they see, then what they hear.
if their practice hold not correspondencie in all points, with their place and profession. Not, but that hauing a calling thereto, men are to admonish, reproue, and correct others,
if their practice hold not correspondency in all points, with their place and profession. Not, but that having a calling thereto, men Are to admonish, reprove, and correct Others,
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But it is to bee vnderstood, that Christ heere speaketh of regnant sinnes, when there is also little or no care vsed for the repressing or reforming of them,
But it is to be understood, that christ Here speaks of regnant Sins, when there is also little or no care used for the repressing or reforming of them,
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in this case, notwithstanding all wants and imperfections (as sickly folkes vsing all the meanes they can for recouerie, louingly communicate their counsels and medicines one to another) we must euery one of vs,
in this case, notwithstanding all Wants and imperfections (as sickly folks using all the means they can for recovery, lovingly communicate their Counsels and medicines one to Another) we must every one of us,
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and then not onely the beames of grosser vices, but the motes or strawes of smaller offences come within the compasse of our Brotherly consideration and admonition.
and then not only the beams of grosser vices, but the motes or straws of smaller offences come within the compass of our Brotherly consideration and admonition.
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and inualuable, good counsell and instruction, out of Gods most holy Word, is. That we might learne, to make more account of these heauenly treasures and iewels;
and invaluable, good counsel and instruction, out of God's most holy Word, is. That we might Learn, to make more account of these heavenly treasures and Jewels;
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Thirdly, hee willeth vs in all our instructions, admonitions, and reproofes, to haue an eye to our owne safetie, that we bring not an old house vpon our heads,
Thirdly, he wills us in all our instructions, admonitions, and reproofs, to have an eye to our own safety, that we bring not an old house upon our Heads,
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now heerein consisteth this wisdome in great part, that when we speake the words, or oracles of GOD (which wee stand bound to doe euery where, vpon euery iust occasion) wee obserue carefully to whom we speake, that they bee teachable,
now herein Consisteth this Wisdom in great part, that when we speak the words, or oracles of GOD (which we stand bound to do every where, upon every just occasion) we observe carefully to whom we speak, that they be teachable,
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For why should we not beware of men, according to Christs caueat, but expose our selues with our most holy and precious treasures, to needlesse and forbidden dangers and disgrace.
For why should we not beware of men, according to Christ caveat, but expose our selves with our most holy and precious treasures, to needless and forbidden dangers and disgrace.
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Pietie towards God (according to the vsuall manner in the holy Scriptures) is expressed by the principall part of it, which is inuocation of the Name of God, or Prayer:
Piety towards God (according to the usual manner in the holy Scriptures) is expressed by the principal part of it, which is invocation of the Name of God, or Prayer:
This aboue others, is enioyned and vrged, as the onely meanes, to fetch in grace and ablenesle for the performance of all those great duties before required,
This above Others, is enjoined and urged, as the only means, to fetch in grace and ablenesle for the performance of all those great duties before required,
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For a man had need to bee deeply touched with the sence of his owne wants, haue much assurance of Faith, be very feruent in Prayer, very submisse also,
For a man had need to be deeply touched with the sense of his own Wants, have much assurance of Faith, be very fervent in Prayer, very submiss also,
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For obserue heere with me, how he is not content to bid vs aske, but withall assureth vs, that it shall bee giuen vs, (and what maketh more for the assurance of Faith) yet not resting there, he biddeth vs seeke those things, which we haue not, at the hands of God, whereof wee feele our extreame want,
For observe Here with me, how he is not content to bid us ask, but withal assureth us, that it shall be given us, (and what makes more for the assurance of Faith) yet not resting there, he bids us seek those things, which we have not, At the hands of God, whereof we feel our extreme want,
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euen in this case he layeth the weight of his Word and Promise vpon it (which neuer failed nor euer shall) that it shall bee opened vnto vs. Our Prayers, made in such feeling, assurance, feruencie,
even in this case he Layeth the weight of his Word and Promise upon it (which never failed nor ever shall) that it shall be opened unto us Our Prayers, made in such feeling, assurance, fervency,
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Neither hath he any more power to resist vs, setting vpon him with that humble resolution and courage, which was in Iaakob, and the Cananitish woman, who extorted this from our Sauiour O woman, great is thy faith, bee it as thou desirest.
Neither hath he any more power to resist us, setting upon him with that humble resolution and courage, which was in Jacob, and the Canaanite woman, who extorted this from our Saviour Oh woman, great is thy faith, be it as thou Desirest.
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And this is yet further made good in the next Verse, where it is admirable to consider, that, not contenting with what he had said, hauing spoken so comfortably and fully, knowing the certaintie and infallibilitie of this great truth,
And this is yet further made good in the next Verse, where it is admirable to Consider, that, not contenting with what he had said, having spoken so comfortably and Fully, knowing the certainty and infallibility of this great truth,
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so assuredly none, at Christs bidding, doe thus flie vnto the Throne of Grace by Prayer, casting the eyes of their Faith vpon him lifted vp vpon the Crosse (now ascended into Heauen,
so assuredly none, At Christ bidding, do thus fly unto the Throne of Grace by Prayer, casting the eyes of their Faith upon him lifted up upon the Cross (now ascended into Heaven,
Heereunto serueth the comparison before mentioned, What man is there of you, which if his Sonne aske him bread, &c. The summe is, You Parents, that are naturally euill,
Hereunto serveth the comparison before mentioned, What man is there of you, which if his Son ask him bred, etc. The sum is, You Parents, that Are naturally evil,
further teacheth vs to descend into our selues, and seriously to consider of those few drops of Fatherly kindnesse, which hee hath instilled into vs, that when our Faith, in Prayer, fainteth,
further Teaches us to descend into our selves, and seriously to Consider of those few drops of Fatherly kindness, which he hath instilled into us, that when our Faith, in Prayer, fainteth,
how much more shall your heauenly Father giue the Holy Ghost to them that desire him? meaning an happie increase of the gifts and graces of the Holy Ghost:
how much more shall your heavenly Father give the Holy Ghost to them that desire him? meaning an happy increase of the Gifts and graces of the Holy Ghost:
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The second part of Righteousnesse followeth, which is Charitie and Equitie, inferred (as it seemeth) vpon that which goeth before, Therefore all things whatsoeuer yee would that men should doe to you, doe euen so to them:
The second part of Righteousness follows, which is Charity and Equity, inferred (as it seems) upon that which Goes before, Therefore all things whatsoever ye would that men should do to you, do even so to them:
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As though he should say, Since your heauenly Father, being good, and the vndrainable Fountaine of all goodnesse, is more readie to giue good things to you,
As though he should say, Since your heavenly Father, being good, and the vndrainable Fountain of all Goodness, is more ready to give good things to you,
but, euen in this very life, to drinke of the same cup your selues, which you haue filled to others, you are of necessitie to take knowledge, that it is your heauenly Fathers will, who streightly cha•geth you so to doe.
but, even in this very life, to drink of the same cup your selves, which you have filled to Others, you Are of necessity to take knowledge, that it is your heavenly Father's will, who streightly cha•geth you so to do.
or Doctrine of Moses in his fiue Bookes, and of the Prophets, his Expositors, so much as concerneth the second Table of the Law, prescribing all dutie to our Neighbour.
or Doctrine of Moses in his fiue Books, and of the prophets, his Expositors, so much as concerns the second Table of the Law, prescribing all duty to our Neighbour.
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now beare palme in our hearts, wee would euery one of vs erect such a high Court of Chancerie within our selues, that a little law would serue the turne,
now bear palm in our hearts, we would every one of us erect such a high Court of Chancery within our selves, that a little law would serve the turn,
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And this is brought in by way of an answer to a secret obiection, If so exact loue towards our neighbours, such faith and feruencie in prayer, such reformation of our selues,
And this is brought in by Way of an answer to a secret objection, If so exact love towards our neighbours, such faith and fervency in prayer, such Reformation of our selves,
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euen to the least, bee requisite and necessarie, who then can bee saued? For vpon this ground, (no doubt) was his question raised, Lord, are there few that shall be saued? our Lord Christ answereth there as heere, that there are indeed few in comparison of the great multitude that perish:
even to the least, be requisite and necessary, who then can be saved? For upon this ground, (no doubt) was his question raised, Lord, Are there few that shall be saved? our Lord christ Answers there as Here, that there Are indeed few in comparison of the great multitude that perish:
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Fot when hee had first generally propounded his exhortation to his Disciples, and all well affected, Enter in at the strait gate, by way of explanation hee telleth vs, that it is the wide gate and broad way that leadeth to destruction euerlasting,
Fot when he had First generally propounded his exhortation to his Disciples, and all well affected, Enter in At the strait gate, by Way of explanation he Telleth us, that it is the wide gate and broad Way that leads to destruction everlasting,
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But let a man or woman (according to Christs teaching elsewhere) continue in his word, and so become his Disciple indeed, and he shall tell mee tidings, that these words, Strait is the gate, and narrow is the way, were not spoken for nothing;
But let a man or woman (according to Christ teaching elsewhere) continue in his word, and so become his Disciple indeed, and he shall tell me tidings, that these words, Strait is the gate, and narrow is the Way, were not spoken for nothing;
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Wee wrestle not (saith the Apostle) against flesh and bloud (onely or chiefly) but against Principalities, Powers, rulers of the darknesse of this world, against spirituall wickednesse in high places.
we wrestle not (Says the Apostle) against Flesh and blood (only or chiefly) but against Principalities, Powers, Rulers of the darkness of this world, against spiritual wickedness in high places.
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Where he resembleth the life of a Christian to a continuall wrestling not onely with our selues and men, (the flesh alwayes lusting against the spirit,
Where he resembles the life of a Christian to a continual wrestling not only with our selves and men, (the Flesh always lusting against the Spirit,
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and men hating vs to the death, for cleauing to God and his truth) but with the deuils of hell, by nature, spirits, by situation, in high places ouer our heads, by condition, principalities, powers,
and men hating us to the death, for cleaving to God and his truth) but with the Devils of hell, by nature, spirits, by situation, in high places over our Heads, by condition, principalities, Powers,
which how vncouth it is to flesh and bloud, who knoweth not? But to make this point concerning the strait gate and narrow way, more cleare wee may remember, that there are two things, whereunto the state of Christians is most vsually and aptly resembled, whose passages, of all other are most strait and narrow; that is to say, of the birth and death of a man.
which how uncouth it is to Flesh and blood, who Knoweth not? But to make this point Concerning the strait gate and narrow Way, more clear we may Remember, that there Are two things, whereunto the state of Christians is most usually and aptly resembled, whose passages, of all other Are most strait and narrow; that is to say, of the birth and death of a man.
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againe, without dying to sinne, and to the world, being crucified thereto, by partaking with Christ Iesus in his crosse and death, there can be no such new birth.
again, without dying to sin, and to the world, being Crucified thereto, by partaking with christ Iesus in his cross and death, there can be no such new birth.
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For to beginne with repentance, how can that be, without an vtter renouncing of all our sinnes (naturally most sweet and deare to vs) without bewailing and confessing of them, out of a broken and contrite spirit, without crucifying (the most grieuous manner of killing) the flesh, with the affections and lusts of it? Againe, what faith in Christ can there bee without disclaiming of our owne righteousnesse.
For to begin with Repentance, how can that be, without an utter renouncing of all our Sins (naturally most sweet and deer to us) without bewailing and confessing of them, out of a broken and contrite Spirit, without crucifying (the most grievous manner of killing) the Flesh, with the affections and Lustiest of it? Again, what faith in christ can there be without disclaiming of our own righteousness.
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and not rather with the vnbeleeuing Israelites in the wildernesse, to flinch, murmure, and limit the holy one of Israel, hoc opus, hic labor, this indeed is to croud in at the strait gate,
and not rather with the unbelieving Israelites in the Wilderness, to flinch, murmur, and limit the holy one of Israel, hoc opus, hic labour, this indeed is to crowd in At the strait gate,
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& inimicum, & sic in finem vsque perseuerare, that is, The art or mysterie of the godly is the highest of all other, to beleeue things inuisible, to hope for things delayed, to loue God shewing himselfe, not as a father or friend, but as an enemie;
& Inimicum, & sic in finem vsque perseuerare, that is, The art or mystery of the godly is the highest of all other, to believe things invisible, to hope for things delayed, to love God showing himself, not as a father or friend, but as an enemy;
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Lastly, what sacrificing of our selues in new obedience can there be, without an vtter deniall of our sweet selues, of our wit, will, affections, appetites, with whatsoeuer seemeth excellent in our owne eyes, that wee may submit our selues intirely to the most sacred will of Almightie God our heauenly Father,
Lastly, what sacrificing of our selves in new Obedience can there be, without an utter denial of our sweet selves, of our wit, will, affections, appetites, with whatsoever seems excellent in our own eyes, that we may submit our selves entirely to the most sacred will of Almighty God our heavenly Father,
or to the left? A mans heart would farre more easily bee drawne to cloy God with burnt offerings, and calues of a yeare olde, to please God (if that would doe) with thousands of rammes, and with ten thousand riuers of oyle, to giue his first borne for his transgression,
or to the left? A men heart would Far more Easily be drawn to cloy God with burned offerings, and calves of a year old, to please God (if that would do) with thousands of rams, and with ten thousand Rivers of oil, to give his First born for his Transgression,
He would build Almes-houses, Churches, Colledges (good workes indeed) Abbe•es, and what not? rather then to humble himselfe to walke with his God in this new obedience.
He would built Almshouses, Churches, Colleges (good works indeed) Abbe•es, and what not? rather then to humble himself to walk with his God in this new Obedience.
To this point of new obedience belongeth that which is terrible of all terribles to flesh and bloud, to wit, our passiue obedience, which euer must goe with the actiue in some degree or other.
To this point of new Obedience belongeth that which is terrible of all terribles to Flesh and blood, to wit, our passive Obedience, which ever must go with the active in Some degree or other.
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Whosoeuer will be my Disciple (saith our Lord and Master Christ Iesus) let him deny himselfe, and take vp his crosse (either of passion or compassion) daily, and follow me.
Whosoever will be my Disciple (Says our Lord and Master christ Iesus) let him deny himself, and take up his cross (either of passion or compassion) daily, and follow me.
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and hath promised not to leaue nor forsake them, will so vphold them by his grace, cheere and strengthen them by his holy spirit, from time to time, according to their needs, that they shall finde it no vaine word, My yoke is easie, and my burthen light:
and hath promised not to leave nor forsake them, will so uphold them by his grace, cheer and strengthen them by his holy Spirit, from time to time, according to their needs, that they shall find it no vain word, My yoke is easy, and my burden Light:
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before he commeth to the conclusion of this notable sermon, giueth vs warning of three extreame dangers, to be put out of the strait gate and narrow way, before commended to vs;
before he comes to the conclusion of this notable sermon, gives us warning of three extreme dangers, to be put out of the strait gate and narrow Way, before commended to us;
Concerning false Prophets, first he giueth vs an earnest caueat against them, Beware of false Prophets: secondly, he sheweth the dangerousnesse of them, they come in sheepes cloathing,
Concerning false prophets, First he gives us an earnest caveat against them, Beware of false prophets: secondly, he shows the dangerousness of them, they come in Sheep clothing,
wherewith the people of God were tryed, before Christs comming in the flesh (as Moses gaue warning,) and should also be tryed after his a•cension into heauen, Mat. 24. 24. but hee vnderstandeth generally all false and corrupt teachers that should rise vp from time to time, who vnder pretence of reducing, should seduce the people;
wherewith the people of God were tried, before Christ coming in the Flesh (as Moses gave warning,) and should also be tried After his a•cension into heaven, Mathew 24. 24. but he understandeth generally all false and corrupt Teachers that should rise up from time to time, who under pretence of reducing, should seduce the people;
but with the sword of Christs mouth beat backe both their erroneous expositions of the holy Sctiptures and impious traditions, set vp by them aboue the word of God.
but with the sword of Christ Mouth beatrice back both their erroneous expositions of the holy Scriptures and impious traditions, Set up by them above the word of God.
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of the Papists, vrging Iustification by Workes, Image and Breadworshinpping, setting the authoritie of the Church aboue the holy Scriptures, mayntayning that a man is able to keepe the whole Law of God in regard of any mortall sinne, and such like abominations.
of the Papists, urging Justification by Works, Image and Breadworshinpping, setting the Authority of the Church above the holy Scriptures, maintaining that a man is able to keep the Whole Law of God in regard of any Mortal sin, and such like abominations.
But for the leauen of the Scribes and Pharisies, which is hypocrisie, when they say; and doe not, or apply the generall truths, which they teach, to their owne ends, which tend to carnall libertie any way, making the wicked glad,
But for the leaven of the Scribes and Pharisees, which is hypocrisy, when they say; and do not, or apply the general truths, which they teach, to their own ends, which tend to carnal liberty any Way, making the wicked glad,
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and the godly, sad, in this case of Hypocrisie, while they preach the Truth, and hold them thereto, in all the fundamentall points of Religion, at the least, that Golden Rule is to bee followed.
and the godly, sad, in this case of Hypocrisy, while they preach the Truth, and hold them thereto, in all the fundamental points of Religion, At the least, that Golden Rule is to be followed.
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Adde hereunto frequent fasting, plentie of Almes, feruencie of zeale, (in that they, like the ancient Pharisies, sticke not to compasse Land and Sea, to make one of their profession (pretended Charitie towards their hearers,
Add hereunto frequent fasting, plenty of Alms, fervency of zeal, (in that they, like the ancient Pharisees, stick not to compass Land and Sea, to make one of their profession (pretended Charity towards their hearers,
for whose sake, their bloud should not be deare vnto them, (as they beare them in hand) vndaunted courage and resolution (as we see in the Seminary Priests, Iesuits,
for whose sake, their blood should not be deer unto them, (as they bear them in hand) undaunted courage and resolution (as we see in the Seminary Priests, Iesuits,
Besides the Lure or Charme rather, of good words, and faire speeches, whereby the causers of diuision and offences, contrarie to sound Doctrine, seruing not the Lord Christ,
Beside the Lure or Charm rather, of good words, and fair Speeches, whereby the causers of division and offences, contrary to found Doctrine, serving not the Lord christ,
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an holy consociation with the Saints also, left, as straglers ftom the Campe of Israel, wee bee surprized by the Amalekitish Iesuites, Seminaries, Arminians, loose and dissolute Pastors and Teachers.
an holy consociation with the Saints also, left, as stragglers ftom the Camp of Israel, we be surprised by the Amalekiteish Iesuites, Seminaries, Arminians, lose and dissolute Pastors and Teachers.
and to see our Families and Charges, (so much as in vs is) to bee well grounded in the principall and fundamentall points of our most holy Religion, by the publike and priuate exercise of Catechising.
and to see our Families and Charges, (so much as in us is) to be well grounded in the principal and fundamental points of our most holy Religion, by the public and private exercise of Catechising.
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Lastly, and aboue all, this, of necessitie, requireth that we should beware of that most fearefull and regnant sinne, which we may call Epidemicall, as ouerspreading all (some few excepted) farre and heere;
Lastly, and above all, this, of necessity, requires that we should beware of that most fearful and regnant sin, which we may call Epidemical, as overspreading all (Some few excepted) Far and Here;
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which the Apostle maketh the breeder and bringer forth of this deadly plague by false Prophets, Because men receiue not the loue of truth, that they might bee saued, GOD shall send them strong delusion, that they should beleeue lyes:
which the Apostle makes the breeder and bringer forth of this deadly plague by false prophets, Because men receive not the love of truth, that they might be saved, GOD shall send them strong delusion, that they should believe lies:
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The rather, because false Prophets, whatsoeuer they appeare outwardly, yet indeed they are rauening Wolues, if not in intent, (which they are commonly) yet in euent.
The rather, Because false prophets, whatsoever they appear outwardly, yet indeed they Are ravening Wolves, if not in intent, (which they Are commonly) yet in event.
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In the third place he directeth to the fruits, whereby they are to be knowne, Yee shall know them by their fruits, which he illustrateth by a similitude drawne from trees, Doe men gather grapes of thornes,
In the third place he directeth to the fruits, whereby they Are to be known, Ye shall know them by their fruits, which he illustrateth by a similitude drawn from trees, Do men gather grapes of thorns,
or figs of thistles? So euery good tree bringeth forth good fruit, and a corrupt tree, &c. These fruits, which Christ here directeth vs vnto, may (as I take it) be drawne to three heads; first, their Doctrine; secondly, their life and conuersation;
or figs of thistles? So every good tree brings forth good fruit, and a corrupt tree, etc. These fruits, which christ Here directeth us unto, may (as I take it) be drawn to three Heads; First, their Doctrine; secondly, their life and Conversation;
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as the Apostle, among other things, mainly appealeth to to these three, approouing himselfe thereby to Timothy's conscience, that hee was an vncorrupt Teacher, Thou hast fully knowne my doctrine, manner of liuing, purpose, or ayme;
as the Apostle, among other things, mainly appealeth to to these three, approving himself thereby to Timothy's conscience, that he was an uncorrupt Teacher, Thou hast Fully known my Doctrine, manner of living, purpose, or aim;
but appertaineth to order and decencie, that there bee no Scripture against it. Secondly, whether his life bee consonant to his Doctrine habitually, or in a setled course:
but appertaineth to order and decency, that there be no Scripture against it. Secondly, whither his life be consonant to his Doctrine habitually, or in a settled course:
Now they are to bee iudged holy, when, in the iudgement of Charitie ( which beleeueth all things, hopeth all things ) wee cannot perceiue that his owne pleasure, profit or glory,
Now they Are to be judged holy, when, in the judgement of Charity (which Believeth all things, Hopes all things) we cannot perceive that his own pleasure, profit or glory,
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and leade peraduenture a ciuill life, free from scandall, yet doe so distaste the power of Religion (without which what deniall of our selues can there be?) and are so fallen out with zeale, that they turne the edge of their Doctrine against all such as are not of the Laodicean temper.
and lead Peradventure a civil life, free from scandal, yet do so distaste the power of Religion (without which what denial of our selves can there be?) and Are so fallen out with zeal, that they turn the edge of their Doctrine against all such as Are not of the Laodicean temper.
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and worldly iollitie, what becommeth (I pray you) of the strait gate and narrow way, before so earnestly commended and commanded vnto vs? Questionlesse, either our Lord Christ was mistaken,
and worldly jollity, what becomes (I pray you) of the strait gate and narrow Way, before so earnestly commended and commanded unto us? Questionless, either our Lord christ was mistaken,
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and to winne others to the loue and obedience of the truth, and can doe none otherwise habitually (whatsoeuer befall him through infirmitie) because the holy Ghost is his teacher, quickner,
and to win Others to the love and Obedience of the truth, and can do none otherwise habitually (whatsoever befall him through infirmity) Because the holy Ghost is his teacher, quickener,
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that is, vntill the holy Ghost haue renued and restored him to the fauour and Image of God, through the ministerie of the Gospell, preaching the baptisme of repentance for the remission of sinnes.
that is, until the holy Ghost have renewed and restored him to the favour and Image of God, through the Ministry of the Gospel, preaching the Baptism of Repentance for the remission of Sins.
The second doctrine is, that vniuersall righteousnesse (or walking with Zacbarie and Elizabeth, in all the commandements and ordinanees of the Lord blamelesse ) doth of necessitie proceed from all that are so regenerate.
The second Doctrine is, that universal righteousness (or walking with Zacbarie and Elizabeth, in all the Commandments and ordinanees of the Lord blameless) does of necessity proceed from all that Are so regenerate.
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and you cloathed mee not, sicke, and in prison, and you visited mee not, &c. Wherefore, goe yee cursed into euerlasting fire, prepared for the deuill and his angels:
and you clothed me not, sick, and in prison, and you visited me not, etc. Wherefore, go ye cursed into everlasting fire, prepared for the Devil and his Angels:
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The fourth and last doctrine is, that which ought to awaken euery man to liue righteously and fruitfully, viz. that euery one is to bee iudged not by his words,
The fourth and last Doctrine is, that which ought to awaken every man to live righteously and fruitfully, viz. that every one is to be judged not by his words,
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in which respect, a man is truly said to be iustified or condemned by his works declaratiuely. Wherefore (as the Apostle writeth) Let ours also learne to shew forth good workes for necessarie vses.
in which respect, a man is truly said to be justified or condemned by his works declaratively. Wherefore (as the Apostle Writeth) Let ours also Learn to show forth good works for necessary uses.
But of this more followeth to be spoken vpon the next verse wherein is contayned the second danger of being with-holden or carried from the strait gate and narrow way:
But of this more follows to be spoken upon the next verse wherein is contained the second danger of being withholden or carried from the strait gate and narrow Way:
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and that is by a glorious profession and seeming zeale, in these words, Not euery one that saith vnto mee, Lord, Lord, shall enter into the kingdome of heauen:
and that is by a glorious profession and seeming zeal, in these words, Not every one that Says unto me, Lord, Lord, shall enter into the Kingdom of heaven:
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As there is extreame danger from false Prophets, so except we looke well about vs, there is no lesse danger (if not much more) from our owne selues, through the deceitfulnesse of our euil hearts.
As there is extreme danger from false prophets, so except we look well about us, there is no less danger (if not much more) from our own selves, through the deceitfulness of our evil hearts.
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or hypocrisie, to receiue it also gladly, to beleeue Iesus Christ to be the onely begotten Sonne of God, the promised Messiah, to professe him to bee their one and onely Sauiour, to call vpon him, not with a single Lord, but with Lord, Lord, that is, affectionately and zealously in appearance, to doe,
or hypocrisy, to receive it also gladly, to believe Iesus christ to be the only begotten Son of God, the promised Messiah, to profess him to be their one and only Saviour, to call upon him, not with a single Lord, but with Lord, Lord, that is, affectionately and zealously in appearance, to do,
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yea and to suffer many things gladly, being at a point with the Scribe to follow Christ, whithersoeuer hee goeth, and in regard of these and such like matters, to thinke themselues as good as in heauen alreadie;
yea and to suffer many things gladly, being At a point with the Scribe to follow christ, whithersoever he Goes, and in regard of these and such like matters, to think themselves as good as in heaven already;
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& to that end, we narrowly search our own hearts and wayes that we may the more effectually turne vnto God, in obedience to all his commandements and ordinances;
& to that end, we narrowly search our own hearts and ways that we may the more effectually turn unto God, in Obedience to all his Commandments and ordinances;
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when there is to be found in vs a perpetuall striuing and streyning, that wee may not liue after the flesh, but mortifie the deeds of the body by the spirit;
when there is to be found in us a perpetual striving and straining, that we may not live After the Flesh, but mortify the Deeds of the body by the Spirit;
but to please the all-seeing eyes of God, and to grow rich in sauing graces, in faith, hope, charitie, patience, humilitie, meeknesse, temperance, heauenly-mindednesse, to be plentifull in good workes, laying vp fot our selues treasures in heauen, euer suing and saying with Dauid, Lord lift vp the light of thy countenance vpon vs:
but to please the All-seeing eyes of God, and to grow rich in Saving graces, in faith, hope, charity, patience, humility, meekness, temperance, Heavenly-mindedness, to be plentiful in good works, laying up fot our selves treasures in heaven, ever suing and saying with David, Lord lift up the Light of thy countenance upon us:
but our very liues also, for their behoofe, which is the righteousnesse of the Gospel: whereof Christ our Sauiour is both the author, and patterne or president;
but our very lives also, for their behoof, which is the righteousness of the Gospel: whereof christ our Saviour is both the author, and pattern or president;
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wherein our renouncing of the flesh, world, and diuell, our faith in Christ, and our new obedience according to the tenour of the Law and of the Gospell, was restipulated and vowed on our parts in the presence of God, Angels, and Men.
wherein our renouncing of the Flesh, world, and Devil, our faith in christ, and our new Obedience according to the tenor of the Law and of the Gospel, was restipulated and vowed on our parts in the presence of God, Angels, and Men.
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In the third and last place he forewarneth of the great danger of presumption and carnall securitie, through eminencie of gifts and Prerogatiues, which might and would occasion many to bee lesse carefull to enter in at the strait gate,
In the third and last place he forewarneth of the great danger of presumption and carnal security, through eminency of Gifts and Prerogatives, which might and would occasion many to be less careful to enter in At the strait gate,
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and to walke in the narrow way, as fancying themselues to bee in farre better estate then many others, by reason of their very extraordinarie graces and operations,
and to walk in the narrow Way, as fancying themselves to bee in Far better estate then many Others, by reason of their very extraordinary graces and operations,
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and through his spirit, and in his name, by his power and authoritie, or through calling vpon his name, (ae wee see, Act. 19. 13.) to cast out deuils from such as were possessed,
and through his Spirit, and in his name, by his power and Authority, or through calling upon his name, (ae we see, Act. 19. 13.) to cast out Devils from such as were possessed,
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but for those their speciall endowments before mentioned, for the good of the Church, though to their owne great cost, Many shall say vnto mee in that day, Lord, haue wee not prophecied,
but for those their special endowments before mentioned, for the good of the Church, though to their own great cost, Many shall say unto me in that day, Lord, have we not prophesied,
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What is more readie with diuers, then to thinke and speake also? if such worthy persons miscarrie, what will become of vs, who haue not the tithe of their graces? what will become of many thousands of inferious rank?
What is more ready with diverse, then to think and speak also? if such worthy Persons miscarry, what will become of us, who have not the tithe of their graces? what will become of many thousands of inferious rank?
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not to liue by examples, but by Rules, euen the infallible Rules of the holy Scriptures, let the examples bee what they will, excepting that of Christ Iesus.
not to live by Examples, but by Rules, even the infallible Rules of the holy Scriptures, let the Examples bee what they will, excepting that of christ Iesus.
For many walke (as he then complained, and the Church in all ages may) as the enemies of the Crosse of Christ (what face soeuer they set on it) whose end is destruction, whose God is their belly,
For many walk (as he then complained, and the Church in all ages may) as the enemies of the Cross of christ (what face soever they Set on it) whose end is destruction, whose God is their belly,
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Wherefore it lyeth vs in hand, to hold on our way (euen the narrow way) as they that haue their conuersation, or Burgeship, in Heauen; resoluing with our selues, that how many soeuer they be, that walke otherwise, whatsoeuer their calling, profession, gifts,
Wherefore it lies us in hand, to hold on our Way (even the narrow Way) as they that have their Conversation, or Burgesship, in Heaven; resolving with our selves, that how many soever they be, that walk otherwise, whatsoever their calling, profession, Gifts,
when Christ, the Iudge, shall solemnely professe vnto these great Masters, extraordinarily gifted, and officiating accordingly, much more to ordinary Teachers, I neuer knew you, or approued of you for mine owne, no more then I did of Iudas (whom otherwise I knew from the beginning to be a Reprobate) hitherto, yee haue holden a kind of communion with mee, in my Kingdome of grace,
when christ, the Judge, shall solemnly profess unto these great Masters, extraordinarily gifted, and officiating accordingly, much more to ordinary Teachers, I never knew you, or approved of you for mine own, no more then I did of Iudas (whom otherwise I knew from the beginning to be a Reprobate) hitherto, ye have held a kind of communion with me, in my Kingdom of grace,
For howsouer you made a profession of godlinesse, and imployed my gifts and graces to serue your owne ends, that you might seeme some-bodie in my Church:
For howsouer you made a profession of godliness, and employed my Gifts and graces to serve your own ends, that you might seem somebody in my Church:
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yet in your hearts and practice also (open, or secret) you were workers of iniquitie; turning your selues into the courses of this sinfull World, balking and beating downe the streight wayes of the Lord,
yet in your hearts and practice also (open, or secret) you were workers of iniquity; turning your selves into the courses of this sinful World, balking and beating down the straight ways of the Lord,
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how streight and narrow soeuer the gate and way be, as the Apostle spake to his Scholer Timothy, Thou, O man of GOD, flee these things (meaning the inordinate loue,
how straight and narrow soever the gate and Way be, as the Apostle spoke to his Scholar Timothy, Thou, Oh man of GOD, flee these things (meaning the inordinate love,
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and pursuite of worldly wealth) and follow after righteousnes, godlines, faith, loue, patience, meeknesse, fight the good fight of faith, lay hold on eternall life.
and pursuit of worldly wealth) and follow After righteousness, godliness, faith, love, patience, meekness, fight the good fight of faith, lay hold on Eternal life.
And as in the same Epistle he opposeth godlinesse to all bodily exercises, auouching that it is profitable for all things, (which nothing in the World is besides) so may and ought it to bee opposed to all excellencie of gifts, ministrations and operations;
And as in the same Epistle he Opposeth godliness to all bodily exercises, avouching that it is profitable for all things, (which nothing in the World is beside) so may and ought it to be opposed to all excellency of Gifts, ministrations and operations;
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as Prophesie, casting out Deuils, miraculous operations, strange languages, deepnesse of learning, and knowledge, eloquence, to bee able to speake with the tongues of men and Angels, the greatest largenesse of Almes also,
as Prophesy, casting out Devils, miraculous operations, strange languages, deepness of learning, and knowledge, eloquence, to be able to speak with the tongues of men and Angels, the greatest largeness of Alms also,
Giue no way either to the inchantments of false Prophets, or to any vaine opinion or shew of zeale, without the substance and truth of it (beware of ouer-weaning) or to any conceit of your owne,
Give no Way either to the enchantments of false prophets, or to any vain opinion or show of zeal, without the substance and truth of it (beware of overweening) or to any conceit of your own,
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Whatsoeuer is not godlinesse, as Faith, Hope, Charitie, Zeale, Humilitie, Meeknesse, Temperance, Patience, Watchfulnesse, Heauenly mindednesse, vse it so far forth,
Whatsoever is not godliness, as Faith, Hope, Charity, Zeal, Humility, Meekness, Temperance, Patience, Watchfulness, Heavenly Mindedness, use it so Far forth,
The God of peace and Father of all consolation, guide and vphold vs in the wayes of peace, euermore, with all that call vpon his Name in truth. Amen, Amen. FINIS.
The God of peace and Father of all consolation, guide and uphold us in the ways of peace, evermore, with all that call upon his Name in truth. Amen, Amen. FINIS.
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